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A    PROSE    ENGLISH    TRANSLATION 

OF 

THE  MAHABHARATA 


(TRANSLATED  LITERALLY  FROM  THE  ORIGINAL  SANSKRIT  TEXT.) 


EDITED  AND  PUBLISHED   BY 

MANHATHA  NATH  DTJTT,  M.A.,  M.B.A.S., 

Rector,  Keshub  Academy; 

Author  of  the  English  Translations  of  the  Ramayana,  Vishnupuranam, 
Srimadbhagabatam,  Bhagaoat  Gita  and  other  works. 


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CALCUTTA. 

FiOMTSD  BT  H.  C.  Dass,  Elysium  Press, 
65/3,  BxADON  Street. 


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A    PROSE    ENGLISH    TRANSLATION 

OF 

THE  MAHABHARATA 


(TRANSLATED  LITERALLY  FROM  THE  ORIGINAL  SANSKRIT  TEXT.) 


EDITED  AND  PUBLISHED    BY 

MANHATHA  NATH  DUTT,  M.A.,  M.B.A.S., 

Rector,  Keshub  Academy; 

Author  of  the  English  Translations  of  the  Ramayana,  Vishnnpuranam, 
Srimadbhagabatam,  Bhagaoat  Cita  and  other  works. 


■   • 


•  •  • 


•  ■ 


.  " «    > 


90c 


•      •  •  • 
•    •       • 


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CALCUTTA. 

FUKTSD  BT  H.  C.  Dass,  Elysium  Press, 
65/3,  BsADON  Street. 


^ 


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CONtENTS. 


time  ;  Ctirse  on  w^ne  by  Sukra  ;   Sarmishtha 
throws  Devayani   into   a  ^^'ell ;   Her  rescue 
therefrom  by  Yayati ;   Sarmishtha   becomes 
the     maid-servant     of     Devjani   ;     Yayati 
again     sees     Devjani  ;   Yayati's     marriage 
with    Devjani  ^  Yayati  marries   Sarmisluha 
nn  secret ;    Sarmlsbtna  gives   birth   to  three 
sons ;  Devjani  sees  Sarmi^lha's  sons,  and 
becomes    jealous  ;      Yayati    is    cursed    by 
Sukra   ;    Purn     takes     upon     himself     the 
decrepitude   ^  Ws    father  ^    Yayati    takes 
'back   his  decrepitude,    and    installs    Puru 
on  the  throne  ;    Descendants  of  the  cursed 
Yadu  and    of  hers;    Ascension    of    Yayati 
to  heaven  and  "his  foiH  ikerdbrom;  Yajati 
sees     Astaka  and  others  ;     He  re-ascen- 
des    to     heaven  ;    Short     history    «f    the 
Paurava  race ;  Story  of  Maliabhisha ;  Story 
-of  Pratipa-  Birth  of  "Santanu  ;  Marriage  of 
'Santanu  with  Ganga  ;  History  of  the  incar- 
'nation  of   the   Vasns;   Story  of   Santanu; 
Installation  of  BHishma,  as  the  heir-appa* 
<rent ;   Santamu  sees  Sattyavati  and  is    ena- 
moured of  hor ;    Devavrata  asks  of   Dasa- 
»raja  his  danghter  on   behalf  of  his  father ; 
Devavrata    recerves     4iie    ^peliation     of 
'Bhishma;     Santanu    begets    offsprin^ir   on 
'Satyavati  and    goes    to   heaven ;    Vichitra- 
virya  obtains  flie  kingdom  j  Bhishma  carries 
-away  the  danghters    of  the    king    of    Kasi 
from    their     Swaimvara  ;    Bhbhma's  «n- 

^  "Counter  with  the  invited   monarchs  ;    Death 

P   of    Vichitravtrya   ;     Conversation    between 

'Bhishma  and  Satva^^atl  ;  Story  of  J'^ma- 

dagni  ;    Story  of  t>irghata.mas-;    Satsavati 

-Relates   to   Bhishma   the    bnrth  of   Vyasa ; 

>  /*Origin     of     Dhritarashtra      and     others  ; 

History  of   Gandhari  ;    History  of   Pritha, 

,'  'Origin   of  Kama ;    Swaimvara  of    Kunti  ; 

Marriage  of  Pandn   and   Madri ;  Pandu's 

retreat  into  tbe  forest;  Marriage  of  V^idura  ; 

Gandhari    brings    forth    a    hundred  sons  ; 

llie  names  of  the  hundred  sons  ;   Jayadra- 

tha  marries  Dushaia  ;  How  Pandu  shoot   a 

Brahmana  in   thq  shape  of  a  deer  ;   The 

curse  of  Pandu  and   his   lamentations  ;  His 

retirement  into   the  woods  with  his  wives  ; 

Pandu  enjoins  upon    Kunti   to   beget   offs- 

jjring  by  others ;  The  story  of  Vyushitaswa ; 

Origin  of  the  institution  of  marriage  ;  Birth 

(p\  ^Yudhisthira    and    the    rest  ;    Death   of 

i  "    'Pandn;    Madri    sacrifices    herself    on    the 

funeral  p>Te   of  Pandu;    Yudhisthira    and 

his  brothers  come  to  Hastinaporc  ;    Funeral 

obsequies  of   Pandu  -;     Sports  of  the  Kurus 

and  l^andus  ;  Bhima^s  going  to  and  return 

from  the  region   of    the    Nagas  ;    Origin  of 

KHpa    and    Kripi;     History    of    Drona  ; 

Drona  becomes  the  preceptor  of  the  Kurus 

and  the  Pandus;  The  princes  begin  to  learn 

the  use  of  arms ;   Aryuna's  exceptional  pro- 

■  -nrv :  Story  of    El<alav)^a ;    Drona  tries 

*  "-vuiia    obtains    the    weapon 

'  '>f    the    princes  ; 


Dur^'odhana  mstalls  Kama  on   t  . 

of  Anga ;    Invasbn    of    P^nnch^l?  ^ 

Kauravas  ;   Aryuna  takes  Drupad;;N.  ^ 

and  delivers  hira  into  the  hanoS^^^^ 
prece^or^  InstaUation  of  YudhisthinHB 
the  heir-apparcnt  ;  Counsels  of  Kanika  tne 
politician.— -90 

Jatngriha   Parva, 

Intrigues  of  Duryodhana  and  Sakuni  ^ 
The  exile  of  the  Pandavas  to  Varanavata  4 
Duryodhana  takes  counsel  with  Purochana  ; 
Vidura*s  speech  to  Yudhisthira  ;  The 
arrrval  of  the  Pandavas  at  Varanavata  ; 
Burning  of  the  house  of  lac  ;  Flight  of  the 
Pandavas  to  the  forest. — 207 

Hidimva^badha  Parva. 

Hidimva  is  inspired  with  desire  on  seeing 
Bhima  j  Bhima  encounters  Hidimva  and 
slays  bim  ;  Bhima  goes  to  kill  Hidimva  and 
is  dissuaded  by  Yudhisthira  ;  Hidimva 
takes  Bhima  with  her  ;  Birth  of  Ghatot- 
kacha. — 218 

Vaka^badka  Parva. 

The  Pandavas  dwell  in  Ekachakra  ;  Life 
of  the  Pandavas  at  Ekachakra  ;  Bhima  and 
Kunti  hear  the  wail  of  the  Brahmana  and 
his  "Wife  ;  Speech  of  the  Brahmana ; 
Speeches  of  his  wife  and  daughter  ;  Con* 
versation  of  Kunti  with  \^  JJrahmana  ;  Bhi- 
ma's  vow  to  slay  the  Rn  Jtasa  Vaka  ;  Bhi- 
ma goes  to  Vaka  with  his  food  ;  He  fights 
with  and  slays  Vaka  ;  Return  of  Bhima 
dragging  the  body  of  Vaka  to  the  town- 
gate  ;  Concourse  of  the  citizens  in  the  morn- 
ing to  see  the  body  of  the  Rakshasa  ;  Arrival 
of  the  fJrahmanas  of  the  town  at  the  house 
where  tlie  Pandavas  dwelt  ;  Story  <if 
Bharadwaja  ;  Drona  obtains  all  the  weapons 
of  Rama  ;  Drupada  celebrates  a  sacrifice 
to  obtain  a  son  ;  A  son  arises  from  ths 
sacrificial  fire  ;  Origin  of  Draupadi  ;  Dhrish- 
tadyumna  learns  the  use  of  arras, — 224 

Ckaitraratha  Parva. 

The  Pandavas  set  outfor  Panchala ;  Their 
meeting  with  V^'asa  ;  On  the  way  they 
meet  with  the  Gandharva  Angaraparna  on 
the  banks  of  the  Ganges  ,•  Fight  with  the 
Gandharva  ;  The  Gandharva* s  defeat  ;  The 
Gandharva  exchanges  gifts  with  Ar3'una  ; 
Story  of  Tapati  ;  King  Samvarana  sees 
Tapti  ;  Disappearance  and  reappearance  of 
Tapati ;  Tapati  relates  her  history  and  again 
disappears  ;  Marriage  of  Samvarana  and 
Tapati  ;  Story  of  Vashislha  ;  Slory  of 
Viswamitra ;  Viswamitra  attempts  to  carry 
away  by  force  Vashistha's  cow  named 
Nandini  ;  Viswamitra's  discomfiture  at  the 
hands  of  I  he  mlecha  host  sprung  from 
the  different  parts  oi  the  cow*s  hody  ;  His 


.  CONTENTS. 


lit 


^ascetic  austerities  ;  Saktri  curses  king 
-Kalmashapada  to  be  possessec)^  TrtUi  a 
Rakshasa  ;  A  certain  Brahmana  asks  the 
*king  for  meat  :  The  king  gives  him  human 
flesh  to  eat ;  The  king  is  cursed  by  the  Brah- 
mana ;  'The  Rakshasa- possessed  king  de- 
vours Vashistha's  sons  ;  The  Rishi  resolves 
to  kill  himself  ,*  Speech  of  Adrishyanti  ; 
Vashistha  with  his  daughter-in-law  sees 
iCalmashapada  ;  Kalmashapada  is  freed 
from  the  curse  ;  Birth  of  Parasara  ;  His  in- 
tention of  destroying  all  the  worlds  ;  Story 
of  Kartavirya  ;  The  persecution  of  the 
Bhrigu  race  ;  History  of  Aurva  ;  Origin  of 
the  Vadava  fire  ;  Parasara  celebrates  the 
J^akshasa  srcrifice  ;  Paulastya  and  others 
stop  it ;  Vashistha  b^ets  a  son  upon  king 
Kalmashapada's  wife  ;  The  Pandavas 
take  leave  of  Angaraparna  ,*  They 
appoint  Dhaumya  as  their  priest. — 232 

Saimvara  Parua, 

The  Pandavas  see  Vyasa  on  their  way  to* 
PanchaJa  ;  Arriving  at  Panchala  they  dwell 
in  the   house  of  a    potter  ;    Description   of 
Draupadi's     Saimvara ;     Enumeration     of 
the  princes   that    came   to   the    Saimvara  \ 
Krishna  recognises  the  disguised  Pandavas ; 
The  discomfiture  of  the  kmgs  in  stringing 
the  bow ;     Kama  is  declared   ineligible  to 
bend  the  bow ;  The  kings  desist  from  string- 
ing the  bow ;  Aryuna  goes  towards  the  bow  ; 
Tlie    Brahmanas    dissuade    him  ;     Aryuna 
strings  the  bow  and   hits  the  mark  ;    The 
wrath     of  the  invited    kings ;     The    kingfs 
attempt  to  slay  Drupada ;  Aryuna  and  Bhima 
prepare    for   fight  ;  Krishna's   recognition  ; 
Ar>'una  fights  with  Kama  and  defeats  him  ; 
Bhima   fights  with  Salya    and    overthrows 
him  ;  The   kings  wonder  at   this  ;    Krishna 
induces  the  monarchs  to  abandon  the  fight  ; 
Aryuna  and    Bhima  depart  with  Draupadi  ; 
Kunti's    anxiety  ;    Conversation     of    Kunti 
^th    Yudhisthira  ;    Yudhisthira  asks    Ar- 
yuna to  marry  Draupadi ;  Kama  and  Krish- 
na  visit  the    Pandavas  ;    Dhrishtadyumna 
comes  secretly  to  the  abode  of  the  potter 
They  take  their  meals. — 256 

Vaivahika  Parva, 

Dhrishtad>'umna  having  heard  the  talk  of 
the  Pandavas  informs  Drupada  of  it  on  his 
return  ;  Drspada  sends  a  priest  to  the  Pan- 
davas ;  Speeeh  of  Yudhishthira ;  Arrival 
of  Draupada's  messenger  there  ;  The  Pan- 
davas ^o  to  the  house  of  Drupada  ;  Dru- 
pada interrogates  the  Pandavas  with  the 
view  of  ascertaining  then-  identity  ;  Drupa- 
da's  joy  at  Yudhi^thira's  reply  ;  His  vow 
^to  restore  the  Pandavas  ;  Drupada  express- 
es his  intention  of  marrying  his  daughter  to 
Aryima ;  Drupada's  conversation  wiUi  Yud- 
hishthira ;  Arrival  of  Vyasa  ;  Story  of  Ja- 
tila  ;   Kunti's  expression  of  opinion  ;  Speech 


of  Vyasa  thereon  ;  Account  of  the  sacrifice 
of  the  gods  at  the  Naimisha  forest ;  The 
gods  see  a  golden  lotus  ;  Indra  sees  a  fe- 
male and  interrogates  her  ;  He  sees  a 
young  man  at  play  with  a  young  lady  ; 
indra  and  the  young  man  interchange  ques- 
tions and  answers  ;  Indra  sees  the  former 
Indras  ;  Vyasa's  speech  ;  Account  of  the 
origin  of  Valarama  and  Keshava  from  a 
couple  of  Narayanans  hairs  ;  Prior  history 
of  the  Pandavas  and  Draupadi ;  Gifted 
with  divine  vision  Drupada  sees  the  Pan- 
davas in  their  native  froms  ;  Former  history 
of  Draupadi ;  Speech  of  Vyasa  to  Drupada ; 
Preparations  for  the  nuptials  ;  The  celestial 
assembly  ;  Consecutive  marriages  of  the 
five  ;  Runti  blesses  Draupadi  ;  Krishna 
sends  dower. — 265 

Viduragamana  Parva. 

Duryodhana  hears  of  the  marriage  of  the 
Pandavas ;  Vidura  acquaints  Dhritarash- 
tra  with  it  ;  Conference  of  Duryodhana 
and  Dhritarashtra  ;  Kama's  speech  ; 
Bhisma's  speech  ;  Drona's  speech  ;  Kar- 
na's  reply,  Speech  of  Vidura ;  Speech  of 
Dhritarashtra ;  Vidura's  departure  for  Pan- 
chala ;  He  sees  the  Pandavas  ;  Speech  of 
Vidura  to  Drupada. — 274 

Rajyalava  Parva. 

Drupada's  reply,  Speech  of  Vasudeva ; 
Retum  of  the  Pandavas  to  Hastinapur  with 
the  consent  of  Krishna  ;  Speech  of  the  citizen 
on  seeing  the  Pandavas ;  The  Pandavas 
take  hall  of  the  kingdom  and  enter  Khan- 
davaprastha  ;  The  building  of  the  city, — its 
description  ;  Krishna  and  Valarama  returns 
to  Dwarka  ;  Arrival  of  Narada  at  the 
house  of  the  Pandavas  ;  Story  of  Sanda 
and  Upasanda ;  The  Pandavas  bind 
themselves  with  a  rule  in  respect  of  Drau- 
padi.— 280 

Arjunavauavasa    Parva, 

The  lives  of  the  Pandavas  at  Khanda- 
vaprastha ;  Aryuna  violates  the  rule  for  res- 
cumg  the  kine  of  a  •  Brahmana ;  Aryuna's 
voluntary  exile  ;  Marriage  of  Aryuna  with 
Ulupi ;  Aryuna  obtains  Chitrangada  ;  He 
rescues  some  Apsaras  from  a  curse  at  the 
Panchatirlha  ;  Aryuna  sees  Krishna  at 
Pravasa  and  go  to  the  Raivataka  mountain 
for  pleasure  ;  Aryuna  goes  to  Dwarka  wir' 
Krishna,  and  puts  up  at  the  house  of  * 
latter.— -288 

Subhadraharana  Parva, 

The  festival  called  Vrishnandhaka  on 
Raivataka  mountain ;  Aryuna  sees    Sub^ 
dra  there ;  He  forcibly  carries  away  SuK    ^ 
dra ;  The    Vrishnis    prepare    to    fight  '^ 
Aryuna  and  finally  desist. — 294 


CONTENTS. 


Haranaharana    Parva. 

Aryuna  returns  with  Subhadra  to  Khan- 
davaprastha  ;  Draupadi's  speech  to  Aryuna, 
Krishna  and  Valarama  and  others  come 
to  Khandavaprastha  with  dowers ;  The 
festivities  at  Indraprastha  on  the  arrival 
of  the  Vrishnis  and  Andhakas  ;  Birth  of 
Abhimanyu  etc  ;  The  five  son^  of 
Draupadi. — 296 

Khandava'daUa    Parva, 

The  administration  of  Yudhisthira  ;  Kris- 
hna and  Aryuna  goes  to  sport  in  the  woods ; 
Sports  of  the  females  ;  Arrival  of  Agni  in 
the  guise  of  a  Brahmana  ;  His  suit  with 
Krishna  and  Aryuna ;  Anecdote  of  Swetaki; 


Varuna  furni.li  ^  Krishna  and  Aryuna  with 
cars,  the  discus,  and  the  bow  Gandiva  ; 
Escape  of  Aswasena  from  the  burning 
Khandava  ;  Fight  of  Indra  and  Aryuna  ; 
Fight  of  Krishna  and  Aryuna  with  the 
celestials ;  Conflagration  of  Khandava  ; 
Flight  of  the  Asura  Moya  ;  Approach  of 
Agni  towards  Moya  to  consume  him  ;  Ar- 
yuna protects  Moya ;  Story  of  the  Rishi 
Mandapala ;  Austerities  of  Mandapala 
and  his  speech  ;  He  assumes  the  form  of 
a  bird  ;  His  hymm  to  Agni ;  Bestowal  of  a 
!).'on  on  him  by  Agni  ;  History  of  his  four 
sons;  Grant  of  boons  by  Indra  to  Aryuna 
and  Krishna. — 299 


•   •  -. 


"     •        -•• 


•  «  • 


THE  MAHABHARAXA 


(IN  ENGLISH.) 


•  ••  • 

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m.       *       »  * 


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CHAPTER    I. 

(ANUKRAMANIKA  PARVA.) 


Hdving  saluted  the  Stiprems  Deity  (Xara- 
VttnaJ,  and  the  highest  of  all  male  beings 
(\ara)  and  also  the  Goddess  of  Learning 
(Sararwati),  let  us  cry  success  f 

I — 2.  One  day  when  the  great  sages  of 
hard  austerities,  who  had  been  present  at 
the  twelve  years'  sacrifice  of  Kulapati 
Saanaka,  were  comfortably  sitting  in  the 
Naimisharanya,  Rishi  Lomharshana's  son, 
Ugrasrava,  popularly  known  as  SfluUi — well- 
read  m  the  Puranas.-^came  to  them  with 
all  humility. 

3.  (Thereupon)  desirous  of  hearing  his 
wonderful  stories,  the  ascetics  addressed  him 
who  had  come  to  their  hermitage  of  Naiilii- 
sharanya. 

4.  Having  been  welcomed  with  due 
respect  by  those  holy  Rishis,  Souti,  with 
joined  hands,  asked  them  all  how  their 
devout  |>enances  were  progressing. 

5.  After  the  Rishis  had  taken  their  seats, 
Lomharshana's  son  humbly  took  the  seat 
assigned  to  him. 

6.  Seeing  that  he  had  been  comfortably 
seated  and  observing  that  he  had  had  some 
rest  after  the  fatigue,  one  of  the  Rishis 
started  the  conversation,  saying, 

7.  "  O  Lotus-eyed,  whence  have  you 
come  7  Where  have  you  been,  Souti  ? 
Tell  me,  I  ask  you,  (all  the  particulars  of 
your  travels)." 

8.  When  the  accomplished  speaker  Souti 
was  thus  questioned,  ne  gave  before  that 
crcat  assembly  of  contemplative  Rishis  a 
lull  and  proper  reply  in  words  becoming 
their  nature. 

Souti  said:-- 

1-11.  "After  listC4iing  to  the  various 
red  and  wonderful  dories  of  ths  J/.i/w- 
Jtarata  composed  by  Krishmi  Dwaipayana, 
— Hhosc  that  were  fully  recttttd  by  Valsnam- 
payana  at  the  ereat  snakc-sktHfice  held 
by  that  noble-heart^  ^Oy^l  ^({^*  ^^ 
prince  of  all  princes,  inie  ^h  W  Parikshit, 
JPanamcjaya,— 

12,  (O  holy  RK>iis,) — I  Wnclfci^a  about 
dtxA  visited  many  holy  shrinci  and  ;>a';re4 


water=:,  and  came  (at  last)  to  SamanU- 
panchaka,  a  place  venerated  by  the  twice- 
born, 

13.  And  where  in  the  days  of  yore  the 
sons  of  Kuru  and  Pandu  had  fought  a  ^mSN 
battle,  in  which  all  the  Chiefs  of  India  joinai 
one  side  or  the  other. 

14-15.  Being  anxious  to  see  you  (ail)» 
1  have  now  come  before  your  (august)  prt- 
sence.  O  Reverend  Sages,  to  you  who  arc 
all  to  me  as  Brahma,  to  you  who  are  gfifttly 
learned  and  highly  blessed,  who  shine  with 
the  fire  of  the  bun  in  this  holy  place  of 
sacrifice,  who  are  pure  by  sacred  aoltitions, 
who  have  perfonwed  and'  frnishod  the  do«p 
meditation,  who  have  kept  up  the  sacred^ 
fire,  who  are  beyond  all  care9> — to  you,  (> 
twice- born  ones,  what  shall  I  speak  ? 

16.  Shall  I  repeat  to-  yow  the  sacred 
stories  of  the  Puranae,  bearifig  on  religk)us 
precepts  and  wofdly  orofit,— or  shall  I 
recount  to  you  the  wonderful  deeds  ol  the 
great  sa^es  and  saints  and  the  sovereigns  of 
mankind?" 

The  Rishis  replied  \— 

17.  The  Purana  which  was  first  told  by 
the  illustrious  sage,  Dwaipayana,  ^d  whicn 
was  greatly  esteemed  by  the  celestials  and 
Bramliarsis  when  they  heard  it, 

18.  And  which,  being  full  of  various  dic- 
tions and  divisions,  is  (undoubtedly)  the  most 
eminent  narrative  (amongst  all  narratives) 
that  exist,  containing  (as  it  does)  subtle  and 
logically  combined  meanings,  enriched  with 
(the  essences  of)  the  Vedas,  is  a  sacred 
work. 

19-ii.  It  is  composed  \w  beautifully- 
guage,  and  it  includes  all  other  works,  l^  is 
explained  by  all  Sastras,  and  contains  the 
sense  of  the  four  Vedas.  (But  Souti,)  we" 
desire  to  hear  Bharata,  the  sacred  history 
that  drives  away  all  fear, — the  holy  com- 
position of  great  Vyasa, — ^just  as  it  was 
beautifully  narrated  at  thi  great  snake- 
sacrifice  of  Raja  Janamejajra  by  Rishi 
Vaishampayana  as  directed  Sy  Krishna 
Uwiiipayana  himself.'' 


Ul^tAlIABHARATA. 


Souti  then  said i—*'% TV.'*    .      -    -  l  mast    holy  ^*<w/;/;/«ir5/i #5,  atul  the  numerous 

•  "     .  A.    ;i  •.  ...  f^reiiliaay)  .x%y  l ^^'jffrs/gfs,  diAingiri$hed    for  every     noble 

*  Kfcmo-  /c/r/T//   \xfir.  t  ilu^Jty.-  wen   the  water,   the  heavens,    the 

earth,   the  air,  the  sky,  and  the  points  of  the 
heavens^ 

37.  The  years,  the  seasons,  the  months, 
the  fortnights,  ;ind  the  day  and  night  in  suc- 
cession. 


22.    "  Bowi 

head  to  thg^dfigii^l  f?bt  Being-  /sifdfif,  wfto 

is  adore^^^y\Xll'*J^nd    to    whom   all   make 

ofleringiSy'w^'is  the  true  unchange^jble^Qne, 

v^  r*  JWinifested  and  unmanifest^  eternal 

'.«bif^  O'crkisting  Brahma, 
*    •    •  •  " " 

'•.   ^-    VVho  is  both  non -existing  and  existing- 

noivcxisting,  who  is  the  (existing)   universe, 

and  still  distinct  from  both  the  existing  and 

the  non -existing  world,  who  is  the  originator 

o£  all,  both  high  and  low, 

24,     Who  is  the  ancient,  great,  undecaying 

One, — who    is   Vishnu,    the  g6od  and  the 

goodness,  who  is  worthy  of  all  worship,  pure 

aiid  sinless,  who  is   Hari,   the   lord  of  the 

facfrttie^,  thel^de  of  all  the  moveable  and 

tlic  immoveable, 

4*  *       * 

^>fe>' J  fO.  Rishk),  T  'jh'aU'now  describe  to 

-jffiMfe  '^hoy;  CTiAtteht^  9f  tRe  great  Rishi  of 

tM/^oiflSfta'deAfe,  (the  sa|^ey^^irasa.  who 

is  wtMTshipped  b)*  all  of  yoa  here. 


/ 


^ij}e  tards  have  alrcjady  $ung  this 

"jt^sog^.  agajh  arQ^  teaching  it  to 

_ft&s  wih  no  .aoubt  do  the  .same 

^% .  U  i^  a  gsfe^t  source^ pf  knowlec^  all 
thnM|gKlii&  ^r^  W0r)4s.-  lijs  possessed  by 
^bijj^H^rhttni  both  i^  detailed  and  com- 

'v2dl*  vJtl»-eniMishedwkfo  el^;ant  expres- 
sions, with  Airtfian  and'  dtvine  conversations, 
and; w^h :  VfuiQu^  poetical  measures.  It  is, 
thePQ^^  tj^  ll^e^t».delight  of  the  learned. 

f  29.^'''<n'thts<UhHi(rse,  when  there  was  no 
brighlDet^  and  no  light,  and  when  all  was 
envetaned  in  daricness,  there  came  into  being 
a  Mighty  Ege,  the  one  inexhaustible  Seed 
of  all  createa  beings. 

3P— 31.  It  is  called  ^if/rtf</iVya,  and  was 
created  at  the  beginning  of  the  Vugam  In  it 
e^st^^e  trtie  Light,  Brahma,  the  eternal 
One/^tM  .Wondemil  afld  inconceivable 
BeiTtg,'tfie  omnip^^itf  in\;is)bl^  *ad  subtle 
Gauge,   the   Entity    and  N^h-OiitUy-natured 

i^?»ii£F«wn^fe»SvEgg- was  bom  the  Lord 
fl^^Mfutft^  Bmhma,  the  one  OiUy  Praja^^t 
\^(r^S§y^guru  and  Sthanu, 

f.^j.i^^With  Manu,  Ka  and  Paramcshti  with 
Procheta  and  Daksha,   and  the  seven   sons 

•  3^  Then  iAscf  appcantd  twenty  one  P^a- 
jBf^iifi  » attd  the  trWfti^  of  inconceivable 
nature,  whetn  alt  the  Riahis  kftdw.  ■Tlien  ap- 
p^lKtsi^ifkmmdevt)^^  lliy'MiiydSr  the'Vasus, 
i}r\&rAsmmsy  ''      .       ,^      •  *      ^  . '  *" 

'!J5-  '^^  FSW«rt5.    fhe/S^dhya^,     the' 
jtdl    Then  Vera  produced  the  wise-and  Uf5 


38.  And  again,  at  the  end  of  the  world 
and  of  the  Vuga^  whatever  is  seen  in  the  uni- 
verse, all  created  things, — both  animate  and 
inanimate, — will  be  turned  into  chaos. 

39.  And  at  the  beginning  of  other  (newS 
Yugas,  all  things  will  be  again  produced  ; 
and  like  the  various  fruits  of  the  earth  will 
succeed  on©  another  in  the  due  order  of  their 

seasons. 

40.  This  mysterious  wheel,  which  cause  t 
the  destruction  and  production  of  all  things, 
revolves  thus  perpetually  in  the  world,  without 
beginning  and  without  an  end. 

41 .  To  cite  a  brief  example, — ^The  gene- 
ration of  Devast  was  thirty  three  thousand  ^ 
thirty  three  hundred  and  thirty  three. 

42.  The  sons  of'  Div  were  Bnhadbhanus 
Chakshus,  Atma,  Vibhavasu,  Savita,  Ri- 
chika,  Arka,  Bhanu,  Ashabaha,  and  Ravi. 

4j.  Of  these  Vtvaswans  of  old  Mahya  was 
the  youngest  whose  son  was  Devabrata. 

44.  Devabrata  had  one  son,  named 
5>ubrata  who  had  three  sons,  namely  t)asa- 
jyotf,  Satajyoti,  and  Sahasrajyoti,  each  of 
whom  gave  birth  to  innumerable  offsprings. 

45 — 46  •  Famous  Dasajyoti  had  ten 
thousands,  Satajyoti  had  ten  times  thai 
number,  *  and  Sahasrajyoti,  ten  times  the 
number  of  the  offsprings  of  Satajyoti. 

47.  From  them  descended  the  race  of  the 
Kurus,  Yadtis  and  Bharata,  and  also'thal  of 
Yajati  and  Ikshwaku  and  all  the  Rajar- 
shis.  There  were  also  produced  numerous 
other  generations, 

48.  And  innumerable  creatures  and  their 
abodes.  There  were  produced  the  three- 
fold Mysteries,  the  Vedas,  Yoga  and  Ki/- 
nana  ; — Dharnta,  Art  ha  and  Kama, 

4Q.  The  various  books  on  Dharma,  Artha, 
and  Kama  ;  the  rules  for  the  conduct  of 
mankind, 

50.  The  histories  and  discourses  and  va- 
rious Srutis.  These  are  the  sigi>«  of  this 
work  (Mahabhffrata). 

51.  All  this,  having  been  seen'  by  Rishi 
Vyafiai  h  mentioned  here  tn  due  order  as  a 
spedmen  Y>f  the  hook. 

52.  Risht  Vj-asa  dtjclarcd  tlus'tna^s  of 
kn'trwiedgj-  in  both  abfidgj^  and  delaikd 
faVnw.  The  learned  of  the  %forld  X^lsh  tg  po5  - 
scss  both  the  detailed  and  the  abri^g^d  ac- 
counli,  :       ■  '  '  - 


Am  PARVA, 


>  ." 


53.  Some  read  the  Bharaia  from  the  first 

Mantra,  some  from  the  story  of  Astika,  some 

again   from    Uparichara,   while   some    Bra- 

mahnis  read  the  whole. 

■  ■ 

54.  Learned  men  display  their  variaus 
knowledge  of  Sniritis  in  commenciag  on  thb 
composition.  Some  arc  skilful  in  explaining 
it,  while  others  in  remembering  it. 

55.  The  son  of  Satyabati  (Vya$a<)  by 
penances  and  meditation,  having  classified 
the  ever-lasting  Veda,  composed  this  holy 
historv. 

56.  When  the  l^tmed  and  the  strict* 
vowed  Brahmarshi,  Dwaipayana  Vy'asa, 
the  son  of  Parasara,  completed  this  greatest 
of  narrations,  be  began  td  co.i-sider  now  be 
could  teach  it  to  his  pupils. 

57.  Then  did  th6  Preceptor  of  the  world, 
the  possessor  of  the  six  attributes,  Brahma, 
knowing  the  anxiety  of  Rishi  Dwaipayaam, 
come  in  person  to  the  place  where  the  Rishi 
was,  so  that  he  might  gratify  the  Saint  and 
benefit  the  people. 

58.  When  Vyasa,  who  was  surrounded  by 

all  the  classes  of  Munis,   saw    him,   he  was 

much  surprised.     Standing   with    his   joined 

hands,   he   bowed   at  his  ^eet  and  ordered  a 

seat  to  be  brought. 

•  ■ 

59.  Then  going  round  to  the  side  of  the 
distinguished  seat  on  which  sat  Hiranya- 
garva,  he  stood  near  it. 

60.  Bat  being  commanded  by  Parameshti, 
Brahma,,  full  of  love,  he  sat  d^wn  near  the 
seat,  smiling  in  joy. 

61.  Then  addressing  Brahma,  the  greatly 
glorious  Vyasa  thus  said  :. — '*  O  Djyine 
Brahma,  a  poem,  which  is  greatly  respected* 
h.is  been  composed  by  me. 

62.  (It  contains)  the  mystery  of  the  Vedas 
and  other  subjects  that  have  been  explained 
by  ma ;  (it  contains)  the  various  hymn§  of 
the  Vedas,  Upanishadas  with  their   Ang^, 

63.  And  a  compilation  of  the  Puranas,  and 
the  history  which  has  been  com|»Q$ed  by  me 
and  named  after  the  three  divisions  of-tiine, 
namely,  Past,  Present  and  Future. 

64.  And  it  contains  the  nature  of  decay, 
death,  fear,  disease,  existence  and  non» 
existence ;  a  description  of  creeds,  and  th^ 
account   of   various  modes  of  life. 

65.  And  it  also  con^ns  the  rules  for  the 
four  castes  and  the  essence  of  all  the  Paranas, 
an  account  of  asceticism,  and  rules  for  th^ 
religious  student,  the  dimensions  of  the  eaotli, 
of  the  sun  and  moon, 

66.  Planets,   stars  and  eonstellations  and 
the  length  of  the  duratTon\>rihd 'I6'ut-   yuj^as, 
and   it   further  more  contafiffe  Mikj^SWaMtj, 
Vajur  Vedas,  the  Adhyatma,  '    '";  ^^'  ''  .^ 

67.     Xaja,     orthoeopy      an^    p*t)ioloj^;' 


Charity,  l^ask*ipata,  and  celestial  and  human 
births  JbBtr  pactftular  par[tose$:  "     '  . ' 

68.  It  cdn^ins  i'descf^jon  of  J>ilgrim- 
ages  and  holy  placed,'*  OT  rivert,  mOttiniins, 
forests,   seas,  -         .:•'•£   .'-  :    ".      ^  . 

69.  Of  cclestiahrioie&,  an^  of  cM  M^lpas  ; 
the  art  of  war,  *  dilierent  laoMls  of  nations, 
and  the  languages  anch  che -n^jmhers  of  the 
people.  '  *:    r:     •    I  V 

70.  A^\  thislia^  been^plifi?^  i^jtiiispoem, 
but  a  writer  i^r'this^M^kw  not  4p  ocjp.found 
on  earth.  "  '„      \  .  .  .  . 

Brahma  said :—    \      - 

71.  *'Vot  yowT  knoua^^e.ot  the  Divine 
Mystery,  I  have  ttfe  hlg-hftst  rWaiJ  for  you 
amon^t  all  the  c^dbVal^d.  HSfiiS;  wl»»  are 
famous  for  their  holy  lives.' " *J 

72.  1  kndvy,  you  fovi  fevealed  \n  the 
language" of  truth  the  divirft.Vflrds^  eveij  from 
thelirst  of  them.  You  fliive  caltedT your  pre- 
sent work,  a  poem  ,-  why  shOQtd  tt  be-catted  a 
poem  ?  !  i^  .     .     *    -  . 

73.  There  will  be  no  PQl^^s  frt  this  world 
whose  woflts  will  equal  thife  poem,,  .as  the 
three  other  Asramas  are  never  equal  to  the 
domestic  Asrafn'a.   ' 

74.  Let  Ganesha  be  remembered,  Q  Rishi , 
to  write  "this  pioetil." 

Soutisaid:—  ..    . 

Having  thus  spokon  t^^  Vyafta,  Brahma 
went  away  to  his  own\pIj|pe.    ^-      t  . 

75 — 1^\  Then  beggn  ^Vyasa  to  ranember 
Ganesh^  in. his  mind. «. As  .fiooo  ^^.b^  ;wa^ 
thought  of,  the  expeller  ^2  obstacles,.  Q^f^b^ 
who  is  always  ready  to  fulfil  the  desiixs  of  his 
wor^ippers,  came  qt  dnce  t6  the  place  where 
VyiMa  was  seated. 

77.  When  he  was  saluted  and  when  he  took 
his  seat,  Vyasa  thus  addressed  him,  '*0  guide 
of  the  Ganas,  kindly  become  the  writer 
of  the  Bharata,  which  J  haVe  compoancfd  in  my 
mind,  but  which  I  shall  now  repeat." 

78.  Oil  hearmg  this,  Ganesha  thus'rfe- 
replied  :-^'^  I  ^hail  become  «he  writer  •!  your 
work,  provided  my  pen  ia  not  made-to  stop 
«ven  for.a  ihoment."   .:  '   ;  .  ^    ., 

79.  And  Vyasa  told  him,  "  Stot>'#riting 
onlyj>Yl}en  youjarill  pot  be  ablt  to  ufuJ^Un^  a 
passage."     tSaiiesha    assente^^  oy,,   «4yiDg 

•;*0m.  '     He  procecfied^o  wqte  imi$1  Vy4sa 
began  Jo  dictate.    ^      \        .:>i-      ;• 

80.  T6  laye  tirije  to  r^t,  Vy^sg  sometimes 
knit  the  knots  of  composition  very  close. 
Thus  he  Went  on  dictatmigf  h?B  t^qnc  *s  he 
made  engagement.  ^  '•  *" 

Souti  continued  :— 

8 
hundred 

Sania^d* _.     ^^.^^.„^ 

none  IS  aRle'  fb  'ini!erstand'  ty^.this  .,day 
the  closely  knitsloltas  for  the  mys'teriouSness 


MAHABHARATA. 


83.  Even  alUknowtng  Ganesha  had  to 
take  time  to  think  (over  their  meaning), 
while  Vyasa  continued  to  compose  other 
vertas  in  great  numbers. 

84.  The  wisdom  of  diis  work,  like  the  stick 
used  for  applying  coU^um,  has  opened  the 
eyes  of  the  ivorld  which  were  covered  by  the 
darkness  ol  ignorance. 

85.  As  the  sun  drives  away  the  darkness, 
so  does  this  Bkarata^  by  its  discourses  on 
Dhat^ma,  Artka,  Kama  and  Moksha,  drive 
the  ignorance  of  men. 

86.  As  the  FuII-Moon  with  its  mild  light 
opens  the  buds  of  the  water-lily,  so  does 
this  Parana  with  the  light  of  Sruti  expand 
the  human  intellect. 

87.  The  wholt  house  of  the  womb  of 
nature  is  prooerly  and  completely  lighted  by 
the  lamp  of  nistory  which  destroys  the  dark- 
ness of  Ignorance. 

88.  This  work  is  a  tree,  the  chapter  of 
contents  is  its  sseed,  the  divisions  Paulama 
and  Astika  are  its  rooiS,  the  Samhkava  is  its 
trunk,  the  bo^ks  (Parva)  Sava  and  Aranya 
are  the  roosting  perches,  A  rani  is  the  knitt* 
ing  knot, 

89—^.  Virala  and  Udyoga  the  pith, 
^A  1*5 m^  the  main  branch,  Drona  the  leaves, 
Kama  its  beautiful  flowers,  Sailya  their 
fragrance,  Stri  and  AUhika  are  its  cooling 
shades,  Santi  its  great  fruit, 

91.  Ashwam:dha  is  its  immortal  sap, 
Asramnvauka  the  place  where  it  erows,  and 
MaustUs  is  the  epitome  of   the  Vedas. 

93.  This  tree  will  bt  highly  respected  by 
all  virtuous  Brahmans.  This  tree  of  Bharaia 
will  be  as  inexhaustible  as  the  clouds  and  be 
the  means  of  livelihood  of  many  illustrious 
poets. 

Sdaticontinasd:*- 

93.  I  shall  speak  to  you  about  the  ever- 
lasting, fruitful  and  flowery  productions  of 
this  tfM.  They  are  of  pleasant  and  pure 
taste,  and  they  are  to  hi  tasted  even  by 
immortals. 

94.  Requested  by  his  own  mother  and  the 
the  S9n  of  Ganga,  Bhisma,  the  mighty  and 
holy  Krishna  Ow^ipayana  became  the 
father  of  three  sons,  who  were  like  thres  fires, 
by  the  two  wives^  of  Vichitravirya. 

95.  Having    thus    begotten     Dhritaras- 
.  tri)   Pandu    and    Vidura,   he    returned    to 

his  hermitage    to    prosecute    this    religious 
studies. 

96.  The  great  Rlshi  Vyasa  did  not  publish 
this  Bharata  to  the  world  of  mankind  until 
th^it  his  $otvi  were  bora,  grown  up  and  (died) 
(went  on  the  supreme  jotimey). 

97.  Wh^n  be  was  earnestly  solicited  by 


Janamejaya   and  thousands  of  Brahmanas,  he 
taught  it  to  his  disciple  Vaishampayana. 

93.  Vaishampayana,  sitting  together  with 
his  comrades,  recited  the  Bharata  at  the  inter- 
vals of  the  Sacrifice,  and  he  was  repeatedly 
asked  to  proceed  when  he  stopped. 

^  99.  Vyasa  has  fully  described  the  great- 
ness of  the  Kuru  race,  virtues  of  Gandhari, 
the  wisdom  of  Vidura  and  constancy  of 
Kunti. 

100.     He  has  also  described  the  divinity  / 
of   Vasudeva   (Krishna),  the  goodness  of  the ' 
sons  of  Pandu,  and  the  evil  conduct  of  the 
sons  of  Dhritarastra. 

loi .   Vyasa  originally  compiled  the  Bharata^ 
exclusive  of  episodes,  in  twenty-four  thousand 
verses,   and   this  much  only  is  called  by  the 
learned  as  the  real  Bharata, 

102.  He  subsequently  composed  an  epi- 
tome in  one  hundred  and  fifty  verses,— 
an  index  of  the  chapters  of  contents. 

103.  He  first  taught  this  epitome  to  his 
son  Suka,  and  then  to  others  of  his  disciples 
who  had  the  same  qualifications. 

104.  He  then     completed  another  com-    ' 
pilation,   consisting  of  six  hundred  thousand 
slokas.     Of  these,   thirty  hundred  thousands    , 
are  known  in  the  world  of  Devas, 

105.  Fifteen    hundred   thousands    in   the 
worla  of  Pitris,   fourteen   hundred  thousands 
in  the  world  of  Gandharvas,  and  one  hundred  » 
thousands  in  the  world  of  mankind. 

106.  Nanda  recited  them  to  the  Devas* 
Devala  to  Pitris,  and  Suka  to  the  Gandhar- 
vas, Vakshas  and  Rakshas. 

107.  One  of  the  pupils  of  Vyasa,  Vaisham- 
payana, a  man  of  just  principles,  the  first 
amongst  the  learned  in  the  Vedas,  recited  them 
in  this  world  of  mankind.  Know,  I  (Souti) 
ha\'e  also  recited  one  hundred  thousand  ■ 
verses  of  this  great  work. 

to8.  Duryodhana  is  a  great  tree  created 
out  of  passion,  Kama  is  its  trunk  ;  Sakuni 
is  its  branches  ;  Dushasana  is  its  fruit  and 
flowers,  and  weak  Dhritarastra  is  its  root, 

109.  Judhisthira  is  a  great  tree,  created 
out  of  virtue  and  religion  ;  Arjuna  is  its  trunk  ; 
Bhima  is  its  branches  ;  two  sons  of  Madri 
are  its  flowers  and  fruits ;  and  Krishna, 
Brahma,  and  Brahmans  are  its  roots. 

no.  Pandu,  after  conquering  many 
countries  by  his  valour  and  wisdom,  retired 
into  a  forest  and  took  up  his  abode  with  the 
Rishis. 

HI.  As  a  sportsman  he  brought  upon 
himself  a  very  great  misfortune  by  killing  a 
Stag  when  it  was  with  its  mate.  Pandu's 
ml^ortune  served  as  a  warning  for  the 
conduct  of  all  the  princes  of  his  house  as  long 
as  they  lived, 


ADI    PARVA. 


5 


112.  His  two  wives,  (Kunli  and  Madri), 
according'  to  the  ordinance  of  the  Sastras, 
udmitted  to  their  embraces  the  celestials, 
Vharma,  Vayu,  Sakra  and  two  Aswtnas,  so 
that  the  race  of  Pandu  might  not  be  extinct. 

113 — 114.  When  these  offsprings  of  the 
celestials  were  grown  up  under  the  care  of 
their  two  mothers,  and  in  the  society  of  holy 
Rishis,  in  the  midst  of  sacred  groves  and  in 
the  holy  hermitage,  they  were  taken  by  the 
Rishis  into  the  presence  of  Dhritarastra  and 
!»is  sons.  They  followed  them  in  the  garb  of 
Brahmacharis,  and  as  students  ;  their  hairs 
were  tied  in  knots  on  their  heads. 

115.  "  Our  these  pupils,"  said  they,  "  are 
your  sons,  your  brothers  and  your  friends. 
They  are  the  Pandavas."  So  sa^nng  they 
went  away. 

116.  When  the  Kuru  people  saw  that 
they  were  introduced  by  Rishis  as  the  sons 
of  Pandu,  the  hiorher  class  amongst  them 
loudly  shouted  with  joy. 

117.  Some,  however,  said  they  were  not 
the  sons  of  Pandu  ;  others  said  they  were. 
Some  said  how  they  could  be  the  sons  of 
Pandu  who  was  dead  long  n^o, 

118.  Voices,  however,  were  heard  from 
all  sides,  crying,  "  They  are  welcome. 
Through  divine  providence,  we  see  before  us 
the  sons  of  Pandu.  Let  their  welcome  be 
proclaimed." 

119 — 120.  When  the  acclamations  of  the 
people  ceased,  tremendous  plaudits  of  invi- 
sible spirits  were  heard,  echoing  every  point 
of  the  heavens.  Showers  of  fragrant 
flowers  fell,  and  conches  and  kettle-drums 
were  sounded.  Such  wonders  happened 
when  the  princes  arrived. 

121.  The  joyous  cry,  of  the  citizens  in 
expression  of  their  pleasure  for  the  happy 
event,  was  so  great  that  it  reached  the  very 
heavens. 

122.  Without  any  apprehension  from  any 
one,  and  much  respected  by  all  the  people,  the 
Pandavas  lived  there,  having  studied  the 
whole  of  the  Veda$  and  various  other  Sastras. 

123.  The  chief  men  of  the  city  were 
highly  pleaded  with  the  purity  of  Yudhisthira, 
the  strength  of  Bhima,  the  gallantry  of 
Aryuna, 

*  124.  The  submissiveness  of  Kunti  to  all 
her  superiors,  and  the  humility  of  Nakul*  ^nd 
Sahadeva.  All  other  people  were  rejoiced  to 
see  their  heroism. 

125.  A  few  years  after,  AHun^,  after  per- 
forming a  difficult  feat  of  arcWy*  obt4iilc4 
the  hands  of  Draupadi  at  the  Sayamvara  in 
the  midst  of  a  great  assemblage  of  kmgs 
and  princes. 

126.  From  that  day  he  was  very  much 
respected  by  all  men  as  a  great  bow-man. 


Like  the  strt  he  appeared  in  the  field  of 
battle,  and  was  dit)icult  to  be  beheld  by 
enemies. 

127.  He  defeated  all  the  neiglibour- 
ing  potentates  and  chief  tribes,  and  thus 
accomplished  all  that  was  necastory  for  the 
king  (Yudhisthira)  to  perform  the  j^reat  Raj^ 
suya  Sacrifice. 

128 — 129.  After  killing  Jarasandha,  proud 
of  his  powers  through  the  wise  counsel  ©f 
Krishna  and  by  the  prowess  of  Bhima  and 
Arjuna,  Yudhisthira  acquired  the  right  to 
perform  the  Rajsouya  Sacrifice,  which 
abounded  in  provhsions  and  offerings  and 
was  fWl  of  transcendent  merits. 

130 — 32.  Duryodhana  came  to  this  sacri- 
fice. When  he  saw  on  all  sides  the  great 
wealth  of  the  Pandavas, — the  offerings,  the 
precious  stones,  gold  and  jewels,  elephants 
and  horses  ;  valuable  textures,  garments  and 
mantles  ;  shawls  and  furs,  carpets  made  of 
the  skin  of  the  Rankava, — he  was  filled  with 
envy,  and  became  very  angry. 

'33-  When  he  saw  the  hall  of  assembly, 
beautifully  constriicted  by  Moya  after  the 
celestial  Court,  he  became  exceedingly  sorr^'. 

134.  iXo  chagrin  him  more)  when  he 
was  conxused  at  certain  architectural  decep- 
tions, BHiiHa  sneered  at  him,  before  Vasu- 
deva,  saying  lie  was  of  low  birth. 

'35-, 't  was  represented  to  Dhritarastra 
that  his  son,  notwithstanding  he  was  par- 
taking  various  objects  of  cnjoymejits  and 
valuable  things,  was  becoming  pale,  lean 
and  meagre. 

136.  Out  of  affection  for  him  the  blind 
king  gave  his  son  pcrmisson  to  play  at  dice 
(with  the  Pandavas).  When  Krishna  came 
to  know  this,  he  became  very  angry. 

137.  And  being  displeased,  he  did  nothing 
to  stop  the  dispute,  but  overiooked  the 
fatal  game  and  other  horrible  unjust  deeds 
that  were  the  result  of  it. 

138.  In  spite  of  Bhisma,  Drona,  Vidura 
and  the  son  of  Sard  wan,  Kripa,  he  made  the 
Kskatryai  Hill  one  another  in  the  great 
battle  that  followed. 

139.  (At  the  end  of  the  battle)  DhriU- 
rastra,  hearing  the  news  of  the  Pundavas' 
success,  and  recollecting  the  vo>vs  that  Dur- 
yodhana, Kama  and  Sukani  had  taken, 

140.  Thought  for  a  while  and  addressed 
Sanjaya  thus  :— '•  Listen  to  mc,  O  Sanjaya, 
listen  to  all  I  am  now  about  to  say.  You 
will  then  find  it  is  not  fit  to  treat  me  with 
contempt. 

141.  You  are  learned  in  Sastras t  you 
VC  intelligent,  and  you  arc  possessed  of 
wisdom.  (Hear),  my  inclinations  were 
neyer  for  war,  nor  did  I  feel  pleasure  in  the 
destruction  of  my  race. 

142.  I  felt  no  difference  betwxien  my  sons 
and  the  sons  of  Pandu* 


MAHAilHARATA. 


143.  My  own  sons  were  wayward,  and 
they  hated  me,  because  I  was  old  and  blind 
1  bore  all  on  account  of  my  miserable  state, 
and  for  paternal  affection.  I  was  foolish  and 
thoughtless,  and  Duryodhana  grew  in  folly, 

144.  My  own  son  w^  a  spectator  of  the 
great  wealth  of  the  powerful  sons  of  Pandu, 
and  was  sneered  at  for  his  awkwardness  in 
(uuering  tnto  the  hall. 

145-^46.  Being  unwilling  to  bear  all  this, 
and  at  the  same  time  being  incapable  of 
vanquishing  the  Pandavas  m  the  field,  he 
planned  a  most  unjust  game  at  dice,  instead 
of  b^g  willing  to  obtain  fortune  by  his 
own  exertion  and  with  !he  help  of  the  Wng  of 
Gandhara. 

147.  Hear,  O  Banjayai  all  that  happened 
afterwards  and  all  tnat  came  to  my  know- 
ledge. When  you  hear  all  that  I  say;,  re- 
collecting cverythin^f,  you  will  then  know 
mc  to  be  a  man  havii^g  prophetic  eyes. 

148.  1  had  no  hope  of  success,  O  Sanjaya, 
when  1  heard  that  Arj^a,  havifjg£/benX  the 
bow,  had  piepced,  tlie  ^4rl^  ancir  i^ropght 
it  to  the  ground,  and^haa  garoed*^>Yay  the 
princess  Krishna  in  the  *  preseiv:e  of  the 
assembled  chiefs  and  potentates.      • 

149.  I  had' no  liope  of  success,.  Affcn  jay  a, 
when  I  heard  that  Subhadra.^4^^M^9hti 
race  had  been  forcibly  earned  a^'ay  by 
Afjuna,  and  had  been  subsequi^'tlvr  married 
by  him  in  the  dty  of  Dw^t^ca,  and  the  two 
lie^oes  of 'the  Vrisnr  race,  instead  of  being 
angry,  "had  come  to  Indraprasta  as  friends. 

150.  J  had  no  hope  of  success,  O  Sanjava, 
when.  I  heard  that  Aryuna  had  satisfied 
Agni  by  giving  him  the  forest  of  Khan- 
dava,  preventing  at  the  same  time  bv  his 
celestial  arrows  the  downpour  made  by 
Indra,  the  king  of  the  celestials. 

151.  I  had  no  hope  of  success,  O  San- 
jaya, when  f  heard  that  the  five  Pand^vas 
with  their  mother  Kunti  had  escaped  from 
ttie  house  of  lac,  and  that  Vidura  had  helped 
them  in^  their  escape. 

IJ2.  I  had  ho  hope  of  suo^ess,  O  San- 
jaya, when  1  heard  that  Aryuna  had  obtained 
the  hands  of  Draupadi  by  piercing  the 
iT%ark  and  the  brave  Panchalas  had  joined 
the  Fandavas. 

153*  1  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  foremost  kmg 
di  the  Maghada  dynasty,  the  shining 
siaf  of  all  the  Kshatryas  Jarasandha  had 
been  killed  by  Bhima  alone  with  hts  bare 
arms. 

T<4.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  sons  of  Pandu  hsA 
conquered  all  the  chiefs  and  potentates  fh 
a'general  campaign,  and  had  celebrated  the 
victory  by  the  performance  of  the  grand 
sacrifice  <rf  Ra|«uy*a, 


155.  i  had  no  liope  of  su:cess,  O  Sanjaya, 
when  J  heard  that  weepiag  and  sorrowing, 
D^auPadif  in  the  season  of  her  imparity> 
had  been  dragged  into  court  with  but  one 
cloth  on,  and  treated  as  if  she  had  none  in  this 
world,  though  she  had  her  protectors. 

156.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  wicked  wretch 
Dusyasana  had  been  able  to  dra^  out  only  a 
heap  of  clothas  without  finding  its  end  when 
he  had  attempted  to  strip  her  of  her  single 
cloth. 

157.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  lisard  that  Yudhisthu^  had 
been  defeated  by  Saubala  at  dice  and 
had  been  deprived  of  his  kingdom  as  its 
result,  but  still  he  was  attended  by  his  power- 
ful brothers. 

158.  I  iKid  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  four  Pandava 
brothers,  weeping  in  sorrow,  had  followed  their 
'eldest  brother  and  had  tried  every  means  to 
mitigate  his  discomfort. 

159.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Yudhisthira  had  been  fol- 
lowed into  wilderness  by  ^natakas  and  by 
holy  Brahmanas. 

160.  1  had  no  hope  of  succeris,  O  Sanjaya, 
when  I  heard  that,  Aryuna,  after  pleasing 
in  combat  the  god  of  gods,  the  three - 
eyed  Siva  Who  appeared  before  him  in  the 
guise  of  a  hunter,  had  obtained  the  great 
weapon  paskupai. 

161.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  just  and  famous 
Aryuna  had  gone  to  the  land  of  the  celes- 
tials and  had  there  obtained  celestial  weapons 
from  Indra,  the  king  of  the  gods. 

162.  1  had  no  hope  of  success,  O  Sanjaya, 
when  \  heard  that  Ar^'una  had  then  defeated 
the  Kalakeyas  and  the  Panlamas  who  were 
proud  of  the  boon  they  had  received  from 
Shiva,  and  through  which  they  had  been  Un- 
conquerable evert  by  celestiais. 

163.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  chasttser  o£  foes, 
Arjuna,  had  gone  to  the  land  of  Indra  to  kill 
the  Asuras  and  had  come  back  successfully. 

164.  I  had  no  hope  of  success,  O  Sanjaya. 
when  I  heard  that  Bhima  and  other  sons  of 
Kunti,  accompanied  by  Vaisravana,  had 
come  to  that  country  which  was  inaccessible 
by*nten. 

165.  i  had  no  hope  of  success,  O  Sanjaya, 
when  J  heard  that  my  sons  were  taken  pri- 
soners by  th§  (i^dhar\'iis  on  their  jpurhcy  to 
OftcfgHhJatyat''buV  were  jescued  by  Aryuna, 

166.  J  had  no  hope  of  success,  O  Sanjaya. 
when  1  heard  that  Dkarnui'h3Ld  cemetn  ihe 
guise  of  a  Yaksha  and  asked  some  questipns 
of  Judhisthira^ 


ADI   PAftVA. 


167.  I  had  no  hope  of  success,  O  Sanjaya, 
wlieii  I  heard  that  ray  sons  had  failed  to  dis- 
cover the  Pandavas  when  they  lived  in  dis- 
guise with  Draupadi  in  the  kingdom  of 
Virata. 

168.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  all  the  chief  warriors  of 
my  side  had  been  defeated  by  Aryuna  on  a 
single  chariot  while  he  was  in  the  kingdom 
of  Virata. 

169.  I  had  no  hope  of  success,  O  Sanjaya» 
when  I  heard  that  the  king  of  Matsa  (Virata) 
hod  offered  his  virtuous  daughter  Uttara  to 
Aijuna,  and  Aryuna  had  accepted  her  for 
his  son  Avimanyu. 

1 70.  I  had  no  hope  of  success,  O  Sanjaya' 
when  I  heard  that  Vudhisthira,  who  was 
defeated  at  dice  and  deprived  of  his  wealth, 
who  was  exiled  and  separated  from  his 
relatives  and  friends,  had  collected  an  army 
o(  seven  Akshauhhtis, 

171.  I  had  no  hope  of  success,  O  Sanjaya. 
when  I  heard  that  Vasudeva  of  the  Madhu 
race,  who  covered  the  whole  universe  with 
his  but  one  foot,  had  been  heartily  engaged 
to  do  good  to  the  Pandavas. 

172.  I  had  no  hope  of  success,  O  Sanjaya» 
when  I  heard  that  Narada  declared  that 
Krishna  and  Aryuna  are  Nara  and  Nara^ 
v<tnrt,  and  they  had  been  seen  together  in 
the  region  of  Brahma. 

173.  [  had  no  hope  of  s  iccess,  O  Sanjaya, 
when  I  heard  that  bcin/  anxious  to  bring 
about  peace  for  the  welfare  of  mankina, 
Krishna  had  come  to  the  Kurus,  but  had 
gone  away  being  unsuccessful  in  his  mission. 

174.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Kama  and  Duryodhana  had 
determined  to  make  Krishna  a  prisoner,  but 
he  liad  shown  the  whole  universe  in  himself. 

175.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Kunti  had  received  con- 
solation from  him  when  she  stood  near  his 
car,  weeping  in  sorrow. 

176.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Vasudeva  and  ,San- 
tanu's  son  Bhisma  were  their  advisers  and 
Bharadwaya's  son  Drona  had  pronounced 
blessings  on  them. 

.177,  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Kama  had  said  to 
Bhisma,  "  I  will  not  fight  when  you  fight," 
and  so  saying  had  gone  away. 

178.  I  had  ftohope  of  success,  O  Sanjaya, 
when  I  heard  that  Vasudeva,  Aryuna  and 
powerful  Gandivd,  these  three  of  feajrfuJ 
energy,  had  come  together. 

1 79v  1  fnid  n^^ho^c  of  success,'  O  5anjaya^ 
whcn'l  Ireary  'thai  Ki'isJ^n^^  Jiad  show^i 
Arjuna'all  the  worlds?  within. hjijiself  wKen 
he,  full  of  piiy,  sank  down  upoii'his  chariot. 


I  So.  I  had  no  hope  of  succe&s,  O  Sanjaya, 
when  I  heard  that  the  great  destroyer  of  foes, 
Bhisma,  killing  ten  thousand  car-wafriors 
every  day,  had  not  killed  any  Pundava  hero 
of  note. 

181.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  virtuous  .son  of  Gani^a, 
great  Bhisma,  had  himself  told  the  enemies 
of  the  meahs  of  his  own  death,  and  it  had 
been  joyfully  adopted  by  the  Pandavas.  t 

182.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Ar3runa,  having  placed 
Shikhandin  before  him  on  his  chariot,  had 
wojnded  the  infinitely  coucageous  and  the 
unconquerable  Bhisma. 

183.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that,  after  reducing  the  Shoma- 
kas  to  a  few,  the  old  hero  Bhisma  had  been 
overcome  with  innumerable  wounds  and  was 
lying  on  arrows.  « 

184*  I  had  no  hope  of  success,  O  Ssnj  iya„ 
when  I  heard  that  lu^ving  been  requested, 
Aryuna,  piercing  the  ground,  had  allayed  the 
thirst  of  Bhisma  when  bo  very  nauch  longed 
for  water. 

185.  I  had  no  hope -of  success,  O  Sanjaya  > 
when  I  heard  that  Vayu^  with  Indra  and 
Stttya,  had  united  in  alliance  for  the  success 
of  the  Pandavas,  and  even  the  beasts  of  prey 
were  putting  us  to  fear. 

186.  I  had  no  hope  of  success,  O  Safrj*y»»- 
when  I  heard  that  Drona!,  though  he  displayed 
many  modes   of  fight,  had  not  killed  any   of 
the  chief  Pandavas. 

187.  I  had  no  hope  of  success,  O  Sanjaya^ 
when  I  heard  that  the  mighty  car-warriors 
Sansaptakas,  appointed  to  defeat  Ar^nina,  had 
been  all  killed  by  hinj. 

188.  I  had  no  hope  of  success,  O  San- 
jaya, when  I  heard  that  Subhadra*s  brave 
son  had  singly  penetrated  into  our  Buha, 
impenetrable  by  others  and  defended  by 
well-armed  Drona  himself. 

189.  I    had  no  hope  of  success.    O  San- 

i'aya.  when  I  heard  that  our  great  car- warriors, 
>eing  unable  to  defeat  .\ryuna,  had  enjoyed 
joy  after  jointly'  surrounded  and  slain  the 
boy  Abhimanyu. 

igo.  I  had  no  hope  of  success,  O  San- 
jaya, when  I  heard  that  the  blind  Kauravas 
were  shouting  with  joy  for  killing  Abhi- 
manyu, and  that  Aryuna  had  taken  his 
celebrated  vow  about  Saindhava. 

191.  I  had  no  hope  of  success,  O  Shan- 
jaya,  when  I  heard  that  Aryuna  had  taken 
the  vow  of  killing  Saindhava ,  and  he  had 
fulfilled    his    vow  iq    tlie.  presence  of    his 

192.  1  had  no  hope  <>f  64icce«s»  O  San- 
jaya, when  I  heard  that  Vasudeva,  fiivding  the 
horses  of   Aiyuna  fatigued,   un^x)kcd   them 


8 


mahabharata. 


in  the  fifeKl  of  battle,  gave  them  water  to 
drink,  and  re-yoking  them,  drove  the  chainot 
as  before. 

193.  I  had  no  hope  of  success,  O  San- 
jaya,  when  I  heard  that  Aryiina  had  kept 
back  all  his  assailants  when  his  horses  were 
taken  away  for  drink. 

194.  I  had  no  hope  of  success,  O  San- 
iaya,  when  I  heard  that  Yuyudhana  of  the 
Vrisni  race  went  bark  to  the  place  where 
Krishna  and  Aryu«a  were,  after  having 
thrown  the  army  of  Drona  into  disorder, 
having  none  to  withstand  the  attack  on 
account  of  powerful  elephants. 

195.  I  had  no  hope  of  success,  O  San- 
jaya,  when  I  heard  that  Kama,  having  got 
Bhima  in  his  po\^'cr,  had  allowed  him  to 
escape  only  with  some  contemptuous  terms 
and  having  dragged  him  with  the  end  of 
his  bow, 

196.  I  had  no  hope  of  success,  O  San- 
jaya,  when  I  heard  that  Drona,  Kritavarma, 
Kripa,  Kama,  Ashwathama  and  Sallya 
had  allowed  Saindhava  to  be  killed  before 
their  presence. 

197.  I  had  no  hope  of  success,  O  San- 
jaya,  when  I  heard  that  through  the  machina- 
tions of  Krishna,  the  celestial  weapon  Saktt\ 
given  to  Kama  by  Indra,  had  been  hurled 
against  Ghatatkacha  of  a  dreadful  face, 

198.  i  had  no  hope  of  success,  O  San- 
jaya,  when  I  heard  that  in  the  fight  bet>\'een 
Kama  and  Ghatatkacha,  the  Sakti  had  been 
hurled  against  Ghatiitkacha  by  Kama,  the 
weapon  which  shoukl  have  certainly  killed 
Arjuna. 

199.  I  had  no  hop?  of  success,  O  San- 
jaya,  when  I  heard  that  Dhristadyumna, 
violating  all  the  rules  of  war,  had  killed 
Drona  while  insensible  on  his  chariot  and 
bent  on  death. 

200.  I  had  no  hope  of  success,  O  Sanjaya. 
when  I  heard  that  Nakula,  the  son  of  Madri, 
had  driven  the  chariot  of  the  son  of  Drona  all 
around  the  place,  having  engaged  with  him 
in  a  single  combat  before  the  whole  army 
and  proving  himself  fully  equal  to  him. 

201.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Drona's  son  had  misTuaed 
the  weapon,  named  Narayana  and  had  fail- 
ed to  kill  the  Pandavas. 

202.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Bhima  had  drunk  the 
blood  of  his  cousin  Dushyasana  and  none  was 
able  t©  prevent  him. 

203.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  exceedingly  brave,  and 
unconquerable  "in  war,  Kama  had  been  killed 
by  Arjuna  in  the  war  of  brothers,  which  was 
inysicrious  even  to  celestials. 


204.  I  had  no  hope  of  success,  O  Sanjaya  1 
when  I  heard  that  Vudhisthira  had  defeated 
the  son  of  Drona,  Dushyasana  and  fearful 
Kritavarma. 

205.  I  had  no  hope  of  success^  O  Sanjaya, 
when  I  heard  that  Judhisthira  had  killed  the 
king  of  Madra,  who  always  challenged 
Krishna. 

206.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  Suvala,  the  man  of  magic 
power  and  the  root  of  the  gaming  and  the 
feud,  had  been  killed  by  Sahadeva. 

207.  I  had  no  hope  of  success,  O  Sanjaya , 
when  I  heard  that  Duryodhana,  having  been 
spent  with  fatigue,  his  strength  being  gone 
out  and  without  even  a  chariot,  had  gone  to 
a  lake  and  had  taken  refuge  in  its  waters. 

208.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  Pandavas  accompani- 
ed by  Krishna  had  gone  to  that  lake  and  had 
begun  to  address  my  son  contemptuously, 
who  was  never  able  to  put  up  with  any 
affront. 

209.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  while  dis{>Iaying  various 
modes  of  attack  and  defence  in  a  club-fight, 
he  had  been  unjustly  slain  through  the 
counsels  of  Krishna, 

210.  \  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  the  sons  of  Drona  and 
others  had  conmiitted  a  horrible  and  infa- 
mous deed  by  killing  the  Panchalas  and  the 
sons  of  Draupadi  in  their  sleep. 

211.  I  had  no  hope  of  success,  O  Sanjaya  1 
when  I  heard  that  Ashwathama,  havmg, 
been  pursued  by  Bhima,  had  discharged 
the  greatest  of  weapons,  named  Aishika,  by 
which  the  son  in  the  womb  of  Uttara  was 
wounded. 

212.  I  liad  no  hope  of  success,  O  Sanjaya 
when  I  heard  the  weapon  B rah  mast  ra,  dis- 
charged by  Aswathama,  had  been  repelled 
by  Aryuna  with  another  weapon,  on  which  he 
had  uttered  the  word  Sasti,  and  that  Ashwa- 
thama had  to  surrender  the  Jewel  that  was  on 
his  head. 

213.  I  had  no  hope  of  success,  O  Sanjaya, 
when  I  heard  that  for  wounding  the  son  in 
the  womb  of  Uttara  both  Krishna  and  Dai- 
payana  had  cursed  him. 

214.  Alas !  Ghandhari  is  to  be  pitied  ! 
She  has  lost  all  her  children,  grand  children, 
parents,  brothers,  and  kindred.  A  most 
difficult  work  has  been  performed  by  the 
Pandavas.  A  kingdom  has  been  gained  by 
them  withoiu  a  rival. 

.  3x5.  Alas!  I  have  heard  that  only  ten 
persons  are  alive  in  this  war  on  our  side 
and  seven  on  the  side  of  the  Pandavas. 
Eleven  Ahihatihinis  of  Kihatryas  Iiayft 
been  slain  in  this  fearful  battle, 


ADl  PARVA. 


&t6»  Vilet  darkness  is  all  around  me,  a 
faintness  comes  over  me.  O  Suta,  conscious*^ 
ness  is  leaving  me,  my  mind  is  distracted. 

Sonti  said  :— 

217.  Bewailing  his  fate  thus,  Dhritarastra 
was  overcome  with  the  greatest  sorrow,  and 
lost  his  senses  for  a  time.  But  being  revived, 
he  addressed  Sanjaya  in  these  words. 


Baid  .— 

218.  After  what  has  happened ,  O  Sanjaya , 
I  desire  to  abandon  this  life  without  any 
further  delay.  I  do  not  see  any  good  by 
keepmg  it  alive  any  longer. 

Sonti  said  :-- 

219.  While  thus  talkmg  and  bewailing, 
sighing  like  a  serpent  and  fainting  every 
moment,  the  wise  son  of  Gavalgana  (Sanjaya) 
addressed  the  pitiable  king  of  the  eartn  in 
words  instinct  with  deep  meaning. 

Sanjaya  said :— 

220.  From  wise  Nafada  and  Vyasayou 
have  heard,  O  King,  of  immensely  powerful 
men,  men  of  great  exertions, 

221.  Men  bom  of  great  royal  dynasties, 
men  full  of  great  qualities,  men  well -versed 
in  the  art  of  using  celestial  weapons, 

222-22t.  Men  who,  having  conquered 
th:j  world  by  righteous  war  and  performing 
sacrifices  with  proper  offerings,  obtained  fame 
in  this  world  and  nnally  succumbed  to  death^ 

224-227.  Such  men  were  Saivya,  the 
brave  car-warrior  Srinjaya,  the  great 
amonfi^st  all  conquerors  Sunatra,  R^intideva, 
Kakshivanta,  greatly  glorious  Damana, 
Valhaka,  Sarjati,  Ajtta,  Nala,  Vishyamitra, 
the  killer  of  enemies,  the  greatly  strong 
Amvarisha,  Maruta,  Manu,  Ikshwaku, 
Goya,  Bharata,  Parushunima,  the  son  of 
Dasharatha  Rama,  Sashabindu,  Bha- 
giratha,  Krityavirja,  Janamejaya,  and 
Yayati  of  good  deeds,  who  performed  sacri- 
fices, assisted  by  the  celestials  themselves, 
and  by  whose  sacrificial  altars  and  stakes  the 
habitable  and  inhabitable  regions  of  this 
earth  were  all  over  marked. 

When  Saivya  was  much  afflicted  for  the 
loss  of  his  children,  (the  histories  of)  these 
twenty  four  Rajas  were  told  to  him  in  the 
olden  time  by  the  celestial  sage,  Narada. 

228 — 22^.  But  t>esides  these,  other  kings, 
who  were  great  car-warriors,  who  were  more 
powerful  than  the  above,  who  were  noble  in 
mind  and  full  of  every  good  quality,  had 
also  fallen  into  the  grasp  of  Death. 

230—236.  They  were  Puru,  Kuru,  Yadu, 
Sura,  Bishyagashya,  Mahad}aiti,  Anuha, 
Yuvanashwa,  Kakustha,  Vikrami,  Raghu, 
Vijaya,   Vitihotra,     Anga,    Bhava,  SJnvcLa, 


Vrihatguru,  Ushinara,  Shataratha,  Kanka, 
Duliduha,  Druma,  Dambbodvaba,  Para, 
Vena,  Sagara,  Sankriti,  Nimi,  Ajeya» 
Parashu,  Pundra,  Sambhu,  Devavridha,  An» 
agha,  Debabha^a,  Supratima,  Supratika^ Vii- 
hadratha,  Mahotshaha,  Vinitatma,  Sukratu, 
the  King  of  Nishad  Nala,  Sa^yabrata,  Santa- 
Va>'a,  Sumitra,  Subala,  Janujangha,  Anara- 
nya,  Arka,  Pryavrattva,  Shuchivrata,  Bala- 
bandru,  Niramarda,  Kotusringa,  Brihatbala, 
Dhristaketu,  Brihatketu,  DiptaketU)  Nira» 
maya»  Abikshita,  Chapala,  Dhurta,  Krita- 
bandhu,  Dridhishudhi,  Mahapuransambhava» 
Pratanga,  Paraha  and  Sruti.  These  kings, 
and  hundreds  and  thousands  others, 

237-238.  Who  were  greatly  powerful  and 
wise,  had  met  death  like  your  sons,  quitting 
immense  wealth  and  pleasure. 

239.  Even  those  men,  who  possessed  all 
the  noble  virtues,  and  whose  heavenly 
valour,  ^renorosity,  magnanimity,  faith,  trnth, 
purity,  simplicity  and  mercy,  are  published 
m  the  Puranas  by  the  sacred  bards  of  great 
learning,  gave  up  their  lives.  . 

240-241.  Your  sons  were  wicked,  en* 
vious,  avaricious,  of  passionate  temperament 
and  vicious  disposition  ;  you  are  well-versed 
in  the  Sastras,  you  are  mtelligent  and  wise  ; 
those  men  whose  understanding  follows  the 
dictates  of  the  Sastras^  never  succumb  to 
grief  or  misfortune. 

242.  You  know,  O  king,  the  scv»erity  and 
levity  of  fate.  You  know  what  anxiety  you 
showed  for  the  safety  of  your  sons.  There- 
fore, this  grief  is  unbecoming  of  you.  It  is 
not  fit  for  you  to  grieve  for  that  which  must 
happen. 

243.  Who  can  avert  by  his  cleverness  the 
decrees  of  fate  ?  None  can  go  beyond  the 
path  marked  for  him  by  Providence. 

244.  Existence  and  non-existence,  plea- 
sure and  pain,  come  by  Time. 

245.  Time  creates  all  things  and  Time 
destroys  them  all.  Time  bums  all  creatures 
and  Time  again  extinguishes  that  fire. 

246*  All  things,  good  and  bad,  ii)  the 
three  worlds,  arc  created  by  Time.  Time 
destroys  them  and  Time  creates  them  again. 

247.  Time  alone  is    awake  when  all  is 
asleep.    Time  cannot  be  overcome  by  any- 
one.    Time  walks    in     everj'thing    without 
beirig  retarded. 

248.  Knowing  that  all  things,  p;^,  pre- 
sent  and  future,  are  the  outcome  of  Time, 
it  is  not  fit  for  you  to  be  overpome  ^ith 
grief. 

Sonti  sajid :—  ' 

249.  Gax'algana's  son,  (Sanjaya),  havfwg 
thus  comforted  the  royal  Dhritarastra,  wfca 
was  overwhelm^  with  gtief  for  the  death 
of  his  sens,  restored  peace  to  his  mind,- 


lO 


MAHABHARATA. 


250*  Great  Dwaipavana  composed  a  holy 
Upanishada  on  these  /acts ;  and  it  has  been 
published  to  the  world  by  the  learned  and 
sacred  bards  in  the  Puranas. 

251.  The  study  of  Bharaia  is  such  an 
act  of  piety  that  even  he  who  reads  only 
one  line  of  a  verse  with  reverence  has  his  sins 
all  destroyed. 

252.  In  this  Bharaia,  sinless  and  imma- 
culate Devas»  Devarshis,  and  Brahmanas 
have  been  described  as  well  as  Yakshas  and 
great  Nagas. 

353<  ^"  i^  ^^s  ^so  the  possessor  of  six 
attributes,  the  eternal  Vasudeva,  been  des- 
cribed.    He  is  true  and  just,  pure  and  holy. 

254.  In  it  is  described  the  eternal  Brahma, 
the  great  true  light,  whose  great  and  divine 
deeds  the  wise  and  learned  men  dedare, 

255.  From  whom  has  been  produced  the 
non-distent,  and  existent-non-existent  uni- 
verse witii  the  principle  of  reproduction  and 
progression,  birth,  death  and  rebirth. 

256.  In  it  has  also  been  described  He 
who  \^  Adhyatmat  and  who  pertakes  the 
attributes  of  the  five  elements,  and  He  to 
whom  unmanifested  and  other  such  words 
cannot  be  applied ; 

i$j.  And  also  He  whom  the  Yoiist  pos- 
sessed of  meditation  and  To^a,  behold  in  their 
hearts  as  the  reflection  of  an  image  in  a 
mirror. 

258.  The  man  of  faith,  ever  devoted, 
ever  empiloyed  in  the  exercise  of  virtue,  is 
freed  from  sin  on  reading  this  chapter  of  the 
Bharata. 

259.  The  believer  who  always  hears  this 
introductory  chapter  of  the  Bharata  from 
the  banning,   never  meets  >^^th  any  diffi- 

c  ulties  (in  this  world). 

260.  The  man,  who  repeats  any  part  of 
its  introduction  at  the  morning  and  evening 
twilights,  at  the  time  of  repeating,  is  fre^ 
from  sins  collected  dtuing  the  day  and 
aight. 

261.  In  the  body  of  Bharata  this  chapter 
is  truth  and  ambrosia ;  as  butter  ts  among 
curds,  and  a  Btahmana  among  bipeds, 

262.  As  Aranyaka  among  the  Vedas. 
«.s  ambrosia  among  medicines,  as  the  ocean 
is  great  among  s^I  lakes,  as  cow  among  all 
quadrupeds, 

263.  So  ks  Bkaraiat  among  all  histories. 
He,  who'causes  to  be  recited  by  a  Brahniana 
even  ooe  line  of  it  during  a  Sradh,  gives 
to  the  dead  ancestors  his  offerings  of  food 
and  drink  which  become  inexhaustible. 

264.  The  Vedas  are  expounded  by  the 
aid  of  history  and  Purana, 

265.  But  the  Veda  is  ^fraid  of  men 
of   little  learning,    lest  they   hurl  it.    The 


learned     man,     who     recites     this     Veda, 
(Bharata)  gains  advantage. 

266.  Even  the  sin  of  killing  embr>'o 
is  destroyed  of  those  who  read  it  with 
reverence  at  every  change  of  the  moon. 

267.  I  tell  you,  the  whole  Bharaia  has 
been  read  by  the  man  who  reads  this 
chapter.  The  man  who  with  reverence  hears 
every  day  these  sacred  words, 

268-269.  Gains  long  life,  and  gOf^  to 
heaven.  In  time  gone  by,  the  celestials  met 
together  and  placed  the  four  Vedas  on  one 
side  and  this  Bharata  on  the  other  side  of  a 
scale,  and  the  Bharata  weighed  heavier. 

270.  From  that  time,  it  is  called  Maha^ 
bharata.  It  is  considered  superior  to  the 
Vedas,  both  in  substance  and  gravity  of  im- 
port. 

271.  It  is  c^Xied  Makabharata  irom  Xh\9 
superiority  in  substance  and  gravity  of 
import.  He,  who  understands  its  leal  mean- 
ing, is  freed  from  all  sins. 

272.  Tapa  is  not  a  sin,  study  is  not  a  sin, 
the  ordinances  of  the  Vedas  are  not  sins,  the 
acquisition  of  wealth  by  exertion  is  not  a 
sin ;  when  they  are  abused,  then  do  they 
become  the  sources  of  evil. 

Thus  ends  the  Anukramanikn  Parva  in   the 
Adi  Parva  of  the  blessed  Slahabharata. 


CHAPTER    11. 

(PARVV  SANGRAHA  PARVA). 

The  Sifthis  said:— 

1.  We  wish  to  hear,  O  son  of  Suta,  all 
about  the  place  you  called  Samania- 
panchaka. 

Souti  said  :— 

2»  Hear,  O  Brahmanas,  the  sacred  words 
I  say.  You  are  fit,  O  best  of  men,  to  hear 
them. 

3.  At  the  end  of  Treta  and  in  the  ban- 
ning of  Dwapara  Vuga,  the  greatest  of  all 
that  ever  wielded  arms,  Parushtirama,  hein^ 
impatient  of  wrongs,  repeatedly  destroyed  all 
.he  Kshatrya  races  of  the  world. 

4.  That  fiery  Rama,  after  destroying  the 
Kshatryas  by  his  own  prowe^,  made  five 
\akes  of  btood  at  Samantapanchaka. 

5.  We  have  heard,  that  being  senseless 
with  anger,  he  offered  oblations  to  the  manes 
of  his  ancestors,  standing  in  the  bloody  water 
of  these  lakes. 

6.  Thereupon  Rkrhika  and  other  of  his 
ancestors  appeared  and  said,  '•  Ramn,  O 
Messed  Rama,  O  son  of  Vrigu.  we  ;ire 
pleased 


ADI   PARVA. 


It 


7.     With    your  filial  piety  and    prowess. 
O   mighty  one,    blessing  be  upon   vou.   O 
illustrious  one,   ask   the  boon    you  desire  to 


hav 


•c. 


BamaBaid:— 

8 — 9.  If,  O  fathers,  you  are  pleaded  with 
me,  the  boon,  I  ask,  is  that  I  may  be  freed 
from  the  sin  of  annihilating  the  Kshatryas, 
and  that  the  lakes,  that  I  have  made,  may 
become  celebrated  shrines  in  the  world. 

10.  The  ancestors  then  said,  "It  would 
be  as  you  have  wished.     But  be  pacified." 

11.  The  region,  that  lies  near  those  five 
bloody  lakes,  has  become  famous  from  that 
day  by  the  name  of  holy  Samantapan- 
chaka. 

12.  The  wise  men  have  said  that  every 
place  should  be  known  by  a  name  significant 
of  something  which  may  have  made  it  famous. 

13.  At  the  end  of  Dwapara  and  in  the 
beginning  of  Kali,  a  great  battle  was  fought 
between  the  Kurus  and  the  Pandavas,  here 
at  this  holy  Samantapanchaka. 

14.  In  that  holy  place,  where  there  was 
not  the  least  ruggedness,  were  assembled 
eighteen  Akshauhinis  of  soldiers,  all  eager 
for  battle. 

15.  O  Brahmanas,  they  were  all  killed 
in  that  place.  Thus,  O  Brahmanas,  its  name 
is  explained. 

t6.  I  have  described  to  you  that  beauti- 
ful and  holy  place.  I  have  told  you,  O  best 
of  Brahmanas,  all  about  this  place, — a  place 
famotis  in  the  three  worlds. 

The  Bishis  said  : — 

17.  VVc  wish  to  know,  O  Son  of  Suta, 
all  about  Akshatihtni  which  you  have  men- 
tioned to  us. 

18.  Tell  us  the  numbers  of  horse  and 
foot,  chariots  and  elephants,  which  make 
an  Akshahint\  for  you  know  every  thing. 

Sauti  said : — 

19.  One  chariot,  and  one  elephant,  five 
foot  soldiers  and  three  horse-men,  form  a 
Patti, 

20.  Three  Pat t is  make  a  Senamukha, 
three  Senatf^ukhas   make   a  Gulma. 

21.  Three  Gtilmas  make  a  Gana,  three 
Ganas  a  Bahini,  three  Bahtnis  taking  to- 
gether, form  a  Priiana, 

22.  Three  Pritanas  make  a  C/iafiiti,  three 
Cham  us  an  Afiikini,  and  ten  times  one 
Anikini  is  called  by  the  learned  as  one 
Akshauhinis 

23-;-24.  O  best  of  Erahnianas,  niatlie- 
maticians  have  calculated  that  there  are 
twenty    one    thousand    eight   hundred   and 


seventy   chariots   in    an     Akshatthini,     The 
number    of    elephants  is  also  the  same. 

25 — 26.  Know,  the  number  of  foot  sol- 
diers is  one  hundred  nine-thousand  three 
hundred  and  fifty ;  the  number  of  horses  is 
sixty^five  thousand  six-hundred  and  three* 

27.  Those  wiio  are  acquainted  with  the 
principle  of  numbers  call  the  above,  explained 
fully  by  me,  the  numbers  of  an  Akshatihtni. 

2S.  O  best  of  Brahmanas,  the  eighteen 
Akshauhinis  of  the  Kurus  and  the  Pandava 
soldiers  were  composed  according  to  tUU 
calculation. 

29.  Time  brought  them  all  together  in 
this  place,  and  making  the  Kauravas  the 
cause,  destroyed  them  all. 

30.  Bhisma,  skillful  in  arras,  fought  for 
ten  days.  Drona  defended  the  Kuru  army 
for  five  days. 

31 — 32.  The  destroyer  of  enemy's  solcliers, 
Kama,  fought  for  two  days  }  Sailya  for  half 
a  day,  and  for  a  half  a  day  then  lasted  the 
club-fight  of  Duryodhana  and  Bhima.  At 
the  close  of  that  day,  Ashwathama,  Kirta- 
varma  and  Kripa, 

33.  Destroyed  the  army  of  Yudhisthirar 
when  his  soldiers  were  unsuspectingly  sleep- 
ing. O  Saunaka,  the  best  of  nan'ations,  the 
Bharata,  which  is  narrated  here  at  yoiu* 
sacrifice, 

34.  Was  formerly  narrated  at  the  sacrF- 
fice  of  Janamejaya  by  the  learned  pupil  of 
Vyasa.  In  it  has  been  fully  described  the 
fanie  and  valour  of  the  kings  of  the  world. 

35.  There  are  three  Parvas  in  the  be- 
gining  (of  this  great  work),  namely  Paushya^ 
Paul  a  ma  and  Astika,  which  contain  many 
wonderful     dictions  and     descriptions     and 

senses. 

36.  As  men  desirous  of  final  release*- 
accept  Vairag^a^  so  it  is  accepted  by  the 
wise.  As  Self  is  among  things  to  be  known,, 
as  life  among  things  that  are  dear, 

37.  So  is  it  the  best  amor^  all  historfes 
and  also  among  all  Sastras,  There  is-  not  a 
story  current  in  the  world  which  does  not  de- 
pend on  it. 

^8 — 3^.  As  the  body  depends  on  the  food 
it  partakes,  as  the  servant  who  wishes  for 
promotion  serves  a  master  of  good  birth,  so 
all  poets  serve  and  cherish  i\i\sBhmrata, 

40.  As  the  words,  constituting  the  various 
branches  of  knowledge  and  the  Vedas, 
display  vowels  and  consonants  only,  so  thir. 
excellent  history  displays  the  highest 
knowledge. 

41.  Hear    the    outlines    of    the   Parian  \ 
fchaptcrs^of  this  Bharata  history  which  is  full 
of   subtle    meaning  and   logical  connection. 


12 


MAHABHABATA. 


and  which  is  rich  with  the  meanings  of  the 
Vcdas. 

'      42,    The  firsi  IS  caWed  Ah ukramamka,  the 
^  second  Parva  San^raha  ;   then  come  Paula- 
ma,  Patishyat  Asttka,  Adivansavatarana, 

43.  After  this  the  ^'onderful  and  thought- 
ful Sambhava,  then  Vatugriha'daha,  then 
Nairimba, 

44.  Then  Baka-badha,  and  then  Chattra- 
rat  ha,  then  Panchali-shaimvara  Parva, 

45.  Then  after  defeating  the  rivals  in 
rightful  hsXiXe  Baibahika  Parva,  ihea  Vtdura- 
agamana  and  Rajya^lava, 

46.  Then  Arjuna-vanabasha,  Subhadra* 
harana,  Haranya-harika,  t 

•v-  ^^  47.  Then  Khandava'daha,faiX\d  Moya' 
darsana,  then  come  Shava  Parva,  and 
Mantra  Parva, 

48.  Then  Jarasandha-badha,  and  Dig- 
bijaya ;  after  Digbijaya  comes  the  Parva 
called  Rajsuika. 

49.  Then  Arghyaviharana,  Shisupala- 
badha,  Dyuta,  Anudyuta   Parva; 

\VO  50.    Then  Aranyaka,  Kirmira-badha,  Ar- 
attavigamana  ; 

51.  And  then  Katrati,  in  which  the  battle 
between  Aryuna  and  Siva  is  described ; 
Then  Indralokavigamana. 

52.  Then  comes  the  pathetic,  pious  and 
reli^ous  story  of  Nala'Ubakhyana  ;  Then 
Thtrtka-jatra  of  the  wise  ting  of  the  Kurus. 

S3*  Then  yatasura-badhd,  then  Yaksha- 
jtiddha,  then  Nebatkabacha-juddha,  and 
Ajagara  ; 

54.  Then  Markandeva-sainashya,  then  the 
Parva  of  the  meeting  of  Draupadt  and  Sutya- 
vama  ; 

55.  Then  Ghoshajatra,  Mrtga-svMpna, 
then  Brihidrauniakhyama  and  Aindra- 
drumna ; 

56.  Then  Draupadi-fiarana' Parva,  then 
yaidratha^bemochana,    then    the     story    of 

^viiri,  illustrating    love    of    husband    and 
chastity; 

57.  After  this  the  story  of  Rama,  then 
Kundala^harana  Parva  \ 

58.  That  which  comes  next  is  Aranaya,/ 
^d  then  Virata,  where  the  Pandavas  went 

(in  disguise)  and  fulfilled  their  promise. 

59.  Then  the  Kichaka^badka,  then  Go- 
grohana,  then  the  marriage  of  Abhimanyu 
with  the  daughter  of  the  king  of  Virata. 

.    60.    Then   is  the  most  wonderful  Parva 
Udyoga.    The  next  on§^  Sanjaya-yana, 

61.  ^yhctCcomes  P raj agara,  ihe  anxieties 
mtacastca,     then  ■  Sauatsujaia,     the 
mvHcrios  ef  Philosophy, 


\.. 


62.  Then  YaUsanddhi,  the  arrival  of  Sri-> 
krishna.  Then  the  story  of  Malati  and  that 
of  Galava ; 

63.  Then  the  stories  of  Savitri,  Vamadeva 
and  Vainya ;  then  the  stories  of  Yamadag- 
niand  Shodasharajika  ; 

64.  Then  the  arrival  of  Krishna  at  the 
court,  then  Bidula'Putra-sha^hana,  then 
the  assemblage  of  troops  and  the  story  of 
Seta; 

65.  Then  comes  the  quarrel  of  the  noble 
Kama,  then  the  march  of  the  Kuru  and 
Pandava  armies  to  the  field  of  battle. 

66.  Then  Ratharathi-Sankhya  Parva ^ 
then  the  arrival  of  wrath-inspiring  messenger 
Uluka ; 

67.  Then  the  story  of  Amba,  then  the 
Mxxnderful  instalation  of  Bhisma  ; 

68.  Then  (the  account  of)  the  creation  o 
yambn  and  Bhumi,  then    the    account    of 
islands. 

69.  Then  Vagabata-Gifa  Partfq,  then 
Bhisma-badha,  then  the  instalation  of  Drona» 
and  then  the  death  of  Sansaptahas  ; 

70.  Then  Abhimanyu-badha,  then  Pra- 
ligma  Parva,  then  Jaidhraiha-badha  and 
Gftaiatkacha-badha  ; 

71.  Then  the  hair-stirring  Drona-badha, 
then  the  discharge  of  Narayana  weapon  j 

72.  Then  Kama  Parva,  and  then  next 
to  it  is  Sally  a  Pan»a,  Then  Hrada  Prabesfta 
Parva,  then  Gada-yudha  ; 

73.  Then  Sarasvsata,  and  the  description 
of  Jliirtha  and  Bangsa,  and  then  Soupiika^ 
describing  the  disgracdFul  conduct  of  the 
Kurus. 

74.  Then  dreadful  Aishika  Parva,  then 
yala-prudana,  then  Siribilapa  ; 

75.  Then  Sradha  Parva,  describing  the 
funeral  rites  for  the  kilted  Kurus;  then  Shar- 
vaka-badha  who  appeared  as  a  Brahmana. 

76.  Then  the  coronation  of  wise 
Yudhisthira,  then  Griha-prabivaga ; 

TJ.  Then  Santi  Parva,  then  Rajadharma- 
nushaskatra,  then  Apadharma  stna  Muks/ty a  - 
dharma ; 

78.  Then  come  Suka  prastta-avigamanam, 
Brahma-prasna'anushashana,  the  origin  of 
Dnrvasha,  and  colloquy  with  Maya, 

79.  Next  comes  AnusJiashana,  then  the 
ascension  of  wise   Bhisma  to  heaven. 

80.  The  next  one  is  all  sin-destroj-ing 
Ashvfamedha,  and  then  AnU'Giia,  con- 
taining spiritual  philosophy. 

81.  Next  come  Asramvasha,  Ptitra-dar- 
sana,  and  the  arrwal  of  Narada ; 

82.  Then  comes  Mattsala,  full  of  cruel 
and  terrible  incidents;  then  Mahapra^ana  \ 
and  the  ascension  to  hca>'cn« 


ADI   PARVA. 


13 


83.  Then  follows  the  Purana  which  is 
called  Khila  Haribansat  in  it  is  Vishnu 
Parva,  describing  the  early  life  of  Vishnu 
and  the  destruction  of  Kansa. 

84.  The  last  of  all  is  Vavishya  Parva 
which  contains  future  prophecies.  These  are 
the  one  hundred  Parvas,  composed  by  the 
noble  and  gteat  Vyasa. 

85.  Having  placed  them  in  eighteen 
Parvas ,  the  son  of  Lomharsana,  the  descen- 
dant of  Suta,  recited  them  in  the  forest  of 
Naimisha ; 

86.  Of  which  the  above  is  an  abridge- 
ment. Adiparva  contains  Paushya,  Paulama', 
Astika,  Adivansavatara, 

87.  Shamvaba ;  the  burning  of  the 
house  of  lac,  the  destruction  of  Hirimba 
and  Baka,  and  Chaitraratha,  the  Shwamvara 
of  Draupadt ; 

88.  Her  marriage  after  a  righteous  battle 
with  the  rivals,  the  arrival  of  Vidur^,  the 
regaining  of  kingdom, 

89.  Aryuna's  exile  into  jungle,  the  steal- 
ing of  Subhadra,  the  gift  and  receipt  of  the 
marri«^e  dower,  the  burning  of  Khandava 
forest, 

90.  The  meeting  with  Moya, — these  are 
the  contents  of  Adi  Parva,  The  Poushya 
Parva  contains  the  greatness  of  Utanga. 

91.  In  Paulama  Parva  the  account  of  the* 
Vrigu  and  his  descndants  has  been  nar-' 
rated.  Asiika  contains  the  account  of  the 
birth  of  Garuda  and  all  the  Nagas^ 

92—94.  That  of  the  churning  of  the 
ocean,  the  birth  of  Uchntsrava,  ana  last  of 
all,  the  Bharaia  dynasty  as  disortbed^  the 
snake-sacrifice  of  king  Parikshit.  'Sham- 
vaba Parva  trea^  of  the  births  of  various 
kings,  sages  and  heroes,  and  that  of  the 
sage,  Krishna  Dwaipayana,  the  partial  incar- 
nations of  the  celestials, 

95.  The  births  of  Daityas,  Danavas* 
powerful  Yakshas,  of  Nagas,  c^  Gandharvas* 
of  birds, 

96-97.  And  of  all  creatures,  and  lastly 
of  the  son  of  Sakuntala  bv  Dushmanta  at 
the  hermitage  of  the  sag^e  Kanwa,  Bharata, 
the  name  by  which  his  descendants,  are 
known, 

98.  It  describes  the  greatness  of  the 
Bhagirathit  and  the  births  of  the  Vasus  in 
the  house  of  Santanu,  and  their  again  going 
to  heaven, 

99.  And  the  birth  of  fiery  Bhisma,  his 
renunciation  of  royalty,  his  adoption  of 
Brah  macha  rja , 

100.  His  adherence  to  his  vow,  his  rescue 
of  Chitrangada,  his  protection  of  his  younger 
brother  aiftr  the  Jeath  of  Chitrangadai 


101.  His  placing  Vichltravirja  on  the 
throne,  the  birth  of  Dharma  on  account  of 
the  curse  of  Animandavya, 

102.  The  births  of  Dhritarastra  and 
Pandu,  by  the  blessing  of  Krishna  Dwai- 
payana, and  also  the  birth  of  the  Panda\*as, 

103.  The  conspiracy  of  Duryodhana  to 
send  the  Pandavas  to  Baranavata,  and  other 
plottings  of  the  sons  of  Dhritarastra  against 
the  Pandavas, 

104.  Advice  given  to  Yudhisthira  in  the 
language  of  the  Mlechhas  by  that  well- 
%ialner  of  the  Pandavas,  Vidura, 

105—106.  Digging  of  a  under-ground  pas- 
sage in  consequence  of  the  words  of  Vidura; 
the  burning  of  Purochana  and  the  sleeping 
hunter-woman  with  her  five  sons  in  the 
house  of  lac ;  the  meeting  of  Pandavas  with 
Hirimba  in  the  forest, 

107.  Then  the  destruction  of  Hirimba  by 
powerful  Bhima ;  then  the  birth  of  Ghatat- 
kacha, 

108.  The  meeting  of  the  Pandavas  with 
Vyasa,  their  stay  according  to  his  advice  in 
a  Brahmana's  house  at  Ekchakra 

109.  In  dis^use  ;  the  destruction  of  Baka 
and  the  ashtonishment  of  the  people, 

^^10.  The  wonderful  births  of  Krishna 
and  Dristadumna ;  hearing  from  a  Brahmana 
thft  news  of  the  Syamvara,  and  in  obedience 
tQ  the  request  of  Vyasa, 

III.-  And  also  moved  by  ||ie  desire  to 
win  the  hand  of  Draupadi,  ti>p  departure  of 
the  Pandavas  to  Paochala  ; 

112.  The  victory  of  Aryuna  over  Angara- 
pama  on  the  banks  of  the  Bhagirathi ; 
making  friendship  with  him,  and  to  hear 
from   him 

113.  The  accounts  of  Tapati,  Vasistha 
and  Aurva ;  then  the  arrival  of  the  Pan- 
davas with  aU  the  brothers  at  PanchaLa  ; 

1 14.  The  hitting  ol  the  mark  at  the  city, 
of  Panchala  by  Aryuna,  and  the  acquisition 
of  Draupadi  by  him  in  the  midst  01  all  the 
kings  of  the  world, 

115.  The  defeat  of  Sallya,  Kama  and  aH 
the  angry  kings  by  powerful  Bhima  and 
Ar>'una  m  the  batde  that  ensued  ,* 

116  The  ascertainment  by  Rama  and 
Krishna  from  the  g^eat  explpits  of  the 
brothers  that  they  were  Pandavas  ; 

117.  Their  arrival  at  the  house  of  the 
potter  where  the  brothers  were  living ;  the 
grief  of  Drupada,  because  Draupadi  would 
be  married  to  five  husbands  ; 

118.  The  story  of  five  Indros  told  in  ton- 
sequcnce ;  the  wonderful  aiyi  divin«ly  ar- 
ranged marriage  of  Draupadi  j 


14 


MAHABHARATA. 


1 19.  The  sending  of  Vidura  as  an  envoy 
u>  the  Panda vas  from  tlie  sons  of  Dhrita* 
rastra  ;  his  arrival ;  and  his  meeting  with 
Krishna ; 

120.  Living  of  the  Pandavas  at  Indra* 
prasta  and  their  rule  over  half  of  the  king- 
dom ;  the  fixing  of  hours  for  the  five 
brothers  to  live  with  Draupadi  as  directed  by 
Narada  ; 

121 — 123.  The  histories  of  Snnda  and 
Upasanda  are  narrated  ;  and  then  the  depar- 
ture of  Arjnina  to  the  forest  according  to  the 
vow,  and  oh  account  of  his  seeing  Yudhisthira 
and  Draupadi  sitting  together  when  he  enter- 
ed into  the  room  to  take  arms  to  rescue  the 
kine  of  a  Brahmnna  ;  the  meeting  of  Aryuna 
with  Ulupa  on  his  way. 

124.  It  then  describes  the  birth  of  Vabru- 
vahana  ;  and  the  account  of  Aryuna's  visit  to 
many  holy  pilgrimages  ;  the  deiiverence  by 
Aryuna  of  tne  five  celestial  maidens, 

125.  Who  had  become  aligators  b^'  the 
curse  of  an  ascetic  Brahmana ;  the  meeting 
of  Aryuna  and  Krishna  at  the  holy  pilgrim- 
age-of  Provasha  ; 

126.  Aryuna's  taking  of  Subhadra  by 
force  with  the  permission  of  Krishna  on  the 
car  which  goes  every  where  at  the  will  of  the 
rider  ; 

127.  Taking  the  dower  of  Krishna,  Aryu- 
na's departure  to  Indraprasta  ;  the  birth  of 
that  prodigy  of  prowess,  Abhimanyu,  in  the 
wonvb  of  Subhadra  ; 

128.  The  birth  of  the  children  of  Drau- 
padi ;  the  pleasure  trip  of  Aryuna  and 
iCri^na  to  tne  banks  of  the  Vamuna  \ 

129.  The  acquisition  bv  them  the  cele- 
brated bow  Gandiva  and  the  discus ;  the 
burning  of  the  forest  of  Khandava ;  the 
saving  of  the  life  of  Moya  and  the  serpent ; 

130.  The  giving  bi^th  to  a  son  by 
Rishi  Mandapala  m  the  womb  of  a  bird, 
called  Sharangt,  The  Adiparva  has  been 
described  with  these  various  matters. 

131.  Greatly  powerful  Vyasa  has  divided 
this  Parva  into  two  hundred  and  twenty 
seven  chapters. 

132.  These  two  hundred  and  twentj- 
seven  chapters  contain  eight  thousand  eight 
hundred  and  ei^jnty-four  slokas. 

133.  The  second  is  Shava  Parva  which 
is  very  extensive  and  full  of  matter.  It  des- 
cribes the  building  of  the  assembly-hall  by 
the  Pandavas,  and  the  review  of  their  ser- 
vants ; 

134.  The  description  of  the  courts  of 
Lokapalas  by  Narada  vho  knows  all  the 
celestial  regions;  ihc  preparations  for  tTic 
Rajsuya  Yagma;  the  destruction  of  Jara- 
^andlia ; 


135*    The  deliverence   by   Krishna  of  aff  £• 
the   princes  that   were  kept  as  prisoners  (by     \ 

iarasandha)  at  (his    capital  city)  Giribraia,  -^ 
'hen  it  relates  the  conquest  of  the  world   by 
the  Pandavas } 

136,  The  arrival  of  the  diiefs  and  potent- 
ates with  tribute  at  the  Rajsuya  Yagma  ;  the 
destnicton  of  Shishupala  at  the  sacrificei  in 
connection  with  Arghya  giving  ; 

I37»  The  grief  and  envy  of  Dur>'odhana 
at  the  sight  of  the  magnificience  of  the 
sacrifice ;  the  joking  of  Bhima  at  the  ex- 
pense of  Duryodhana  in  the  great  assembly, 

138.  The  preparation  for  the  game  of 
dice  ;  the  defeat  of  Yudhisthua  at  the  play  by 
cunning  and  crafty  Sakuni  j 

139.  The  deliverence,  by  the  greatly 
wise  Dhritarastra,  of  the  sorrowful  Draui^adi 
who  was  sunk  in  the  ocean  of  distress  on 
account  of  the  game  ; 

140.  Seeing  this,  the  attempt  of  Dur>^- 
dhana  to  engage  Yudhisthira  again  in  game  ; 

141.  Tlie  exile  of  Yudhisthira  with  his 
brothers  by  the  victorious  Duryodhana. 
These  are  the  matters  that  have  been  dwelt 
in  the  Sltava  Parva, 

142 — ^43,      This    Parva    is    divided    into 
seventy  ei^ht  chapters,   and   it  contains,   O 
best  of  Br^manas,  two  thousand  fi\*o  hundrecL 
and    seven    slokas.     Then   comes  the  third 
Parva,  called  Aranya. 

144.  It  describes  the  departure  of  the 
Pandavas  to  the  forest  with  the  citizens  follow- 
ing the  wise  Yudhisthira  ; 

145 — 4^'  In  order  ^o  be  gifted  with  the 
power  of  supplying  food  to  the  Brahmanas, 
Yudhisthira's  adoration  of  the  Sun  by  the  ad- 
vice of  Dhaumya ;  the  creation  of  food  by  this 
means ;  the  expulsion  of  Vidura  who  was 
always  .1  well-wisher  of  his  master  ; 

147.  Vidura's  coming  to  the  Pandavas  ; 
his  return  to  Dhritarastra  by  his  reqtiest ; 

148*  The  conspiracy  of  Duryodhana, 
being  incited  by  Kama,  to  destroy  the  rov- 
ing Pandavas ; 

149.  Having  learnt  this  evil  intention  of 
Duryodhana,  Vvnsa's  arrival  to  him.  His 
discussion  with*  Duryodhana  on  the  point  of 
his  going  to  the  forest  (after  the  Pandavas)  ; 
the  history  of  Suravi  related  ; 

150.  The  arrival  of  Maitri  and  his  ins- 
tructions to  Dhritarastra ;  his  curse  to 
Duryodhana ; 

151.  The  slaying  of  Kirmira  by  Bhima, 
the  arrival  of  the  Panchalas  and  Vrisnis ; 

152.  Having  heard  that  the  Pandavas 
had  been  defeated  at  an  unjust  game  of  dice 
by  Sakuni.  the  arrival  of  Krishna,  and  his 
ailaying  of  the  anger  of  Aryuna ; 


ADl    PARVA. 


15 


153.  The  lamentation  of  Draiipadi  before 
Krishna,  and  his  cheering  of  her  ,* 

154.  The  account  of  the  fall  of  Souva 
was  described  by  the  great  Rishi.  Then  it 
describes  the  departure  of  Krishna  to 
Dwarika   with  Subhadra  and  her  son  ; 

155.  The  taking  of  Draupadi's  sons  by 
Dhristadyumna  to  Panchala ;  the  entrance 
of  the  Pandavas  to  the  beautiful  forest  of 
Dwaita. 

156.  It  then  relates  the  conversation  of 
Bhima,    Yudhisthira  and  Draupadi ; 

157.  The  arrival  of  Vyasa  to  the  Pan- 
davas, the  bestowal  of  power  of  Pratismriti 
to   Yudhisthira  by  the  great  Rishi. 

158.  It  then  describes  the  departure  of 
Vyasa,  the  Pandavas'  removal  to  the  forest 
of  Kamyaka ;  the  rovings  of  gready  power- 
ful Aryuna  in  quest  of  weapons  ; 

159.  His  fight  with  Siva  who  was  in  the 
disguise  of  a  hunter  ;  his  meeting  with  the 
Lokapalas,  and  his  receipt  of  weapons  from 
them ; 

160.  His  journey  to  the  celestial  kingdom 
of  Indra,  and  the  anxiety  of  Dhrilarastra  in 
consequence. 

161.  It  then  relates  the  lamentations  o^ 
Yudhisthira  in  his  meeting  with  the  holy 
sage  Brihadaswa. 

162.  It  then  contains  the  holy  and  mos^ 
pathetic  storv  of  Nala,  illustrating  the  grea^ 
patience  of  Damayanti  and  the  character  o^ 
Kala. 

16^.  It  then  describes  how  Yudhisthira 
acquired  the  mysteries  of  dice  from  the  great 
Rishi ;  then  the  arrival  of  great  Rishi 
Lomasha  frorh  the  celestial  rigion  where 
Aryuna  was ; 

164.  The  receipt  from  the  Rishi  bv  the 
high-souled  dwellers  of  forest  (the  Pandavas) 
the  news  of  the  third  brother  (Aryuna)  who 
was  then  staying  in  the  celestial  regions  ; 

165.  The  pil«^rimages  of  the  Pandavas 
to  various  holy  places  as  asked  by  Aryuna  ; 
their  attainment  of  merit  and  virtue  in 
consequence  ; 

166.  The  arrival  of  great  sage  Narada  at 
the  holv  shrine  of  Pulastha  ;  the  arrival  of 
the  high-souled  Pandavas  also  at  that  holy 
pilgrimage. 

167.  Then  it  relates  the  account  of  the 
deprivation  of  Kama  of  his  "  ear-rings" 
by  Indra,  arid  then  the  sacriBcial  greatness 
of  Gya ; 

1 63.  The  story  of  Agasta  which  relates 
how  he  ate  up  the  Asura,  Batapi ;  his  con- 
nection with  Lopamudra  to  have  a  offspring. 

169.  It  then  tells  the  story  of  Rishwa- 
sringa  who  adopted  the  life  of  an  ascetic  from 


I  his  boyhood.  Then  follows  the  story  of  greatly 
powerful  Rama,  the  son  of  Jamadagni, 

170.  In  which  is  described  the  death  of 
KartaNnrja  and  Haihayas  ;  then  the  meet- 
ing of  the  Pandavas  and  the  Vrisnis  at  the 
holy  pilgrimage  of  Provasha  ; 

171.'  The  story  Sukanya  in  which  Vrigu's 
son,  Chyavana,  made  the  Aswinas  drink 
Soma  Juice  at  the  sacrifice  of  king  Saryati, 

172.  And  in  which  it  has  been  shown 
how  he  himself  (Chyavana)  acquired  perpe- 
tual youth.  Then  it  relates  the  history  of 
King  Mandhata  ; 

173.  Then  it  tells  the  story  of  prince 
Janta,  and  how  king  Somaha,  by  offenng  up 
his  only  son  Janta  in  sacrifice,  got  one 
hundred  others. 

174.  Then  follows  the  beautiful  story  of 
the  hawk  and  the  pegion ;  then  the  trial  of 
king  Shivi  by  Indra,  Agni  and   Dharma, 

175 — 76.  The  slory  of  Astabakra  in 
which  is  narrated  the  great  debate  between 
that  Rishi  and  the  first  of  logicians,  named 
Vandi,  the  son  of  Varuna  ; 

177.  The  defeat  of  Vandi  and  the  release 
of  the  father  of  the  Rishi  (Astabakra) 
from  the  ocean.  Then  follows  the  story  of 
Yavakrita,  then  that  of  the  great  Raiva» 

178.  Then  the  departure  of  the  Panda- 
vas for  Gandhamadana,  and  their  sta3nng  at 
a  hermitage  called  Nayayana-;  Bhima's  jour- 
ney to  Oandhamadana  by  the  request  of 
Draupadi  ; 

179.  His  meeting  on  his  way  with  the 
Pavana's  son,  greatly  powerful,  Hanqmana, 
who  was  in  a  grove  of  bannanas ; 

180.  His  bath  in  the  tank,  and  the  des- 
truction of  its  flowers  in  searching  fer  the 
sweet-scented  flower  Xal^trt  ;  hi*  fij^ht  with 
powerful  Rakshasas, 

181.  Yakshas,  including  Manimana  ;  the 
destruction  of  the  Asnra  Jata  by  him  ; 

182.  The  meeting  (of  the  Pandavas) 
with  the  Royal  sage  Vrishaparva  ;  their  de- 
par  ure  for  the  ^armitng*  of  Arshtishena, 
and  then  their  stay  there  ; 

183.  The  incitina^  of  Bhima  again3t  the 
Kurus  by  Draupadi.  Then  is  rdated  the 
ascent  of  KaIla^ha  by  Bhima,  where  with  the 
powerful  Yakshas, 

184.  Headed  by  Maniman**,  he  fouglit  a 
great  battle ;  the  meeting  of  the  Panda  * 
vas  with  Kuvcra.  Then  comes  the  juee ting 
with  Aryuna  who  had  obtained  many  great 
weapons. 

185.  Then  it  relates  the  battle  between 
Ar>'una  and  the  great  enem^  of  the  celestials, 
Nebatkabacha,  who  dwelt  m  Hirnyaparva, 


16 


MAHABHARATA^ 


186.  Then  comos  the  account  of  Aryuna*s 
fight  with  Poulamas  and  Kalkeyas ;  their 
death  at  his  hand ; 

187.  The  display  of  weapons  by  Aryuna 
before  Yudhisthira  and  its  prevention^by  the 
great  Rishi  Narada : 

188.  The  descent  of  the  Pandavas  from 
the  Gandhamadana;  the  siezure  of  Bhima  by 
a  monster  mountain -snake  ; 

1S9.  The  release  of  Bhima  from  the  snake 
on  answering  certain  questions  of  his  by 
Yudhisthira ; 

190 — 191.  The  return  of  the  Pandavas  to 
the  forest  of  Kamyaka ;  the  arrival  of 
Krishna  to  sec  the  sons  of  Pandu ;  the 
arrival  of  Rishi  Markandeya ;  and  his  various 
recitals ; 

19a.  The  story  of  Pritha,  the  son  of 
Vena,  was  told  by  the  Rishi ;  also  the  story  of 
Saraswatt  and  that  of  Rishi  Tarkhya. 

193.  Then  follows  the  story  of  liatsa 
and  other  old  stones  recited  by  Markandeya. 

194.  Then  come  the  stories  of  Indra- 
dumna,  and  Dhundumara,  then  the  story 
of  the  chaste  ^^-ife,  and  the  history  of 
Angirasha. 

195.  Then  is  told  the  meeting  of  Draupadi 
and  Satwavama  and  their  conversation  ;  the 
return  of  the  Pandavas  to  the  forest  of 
Dwaita; 

196.  The  procession  of  the  calves,  and 
the  captivity  of  Duryodhana  at  the  hands  of 
Gandharvas.  His'  rescue  by  Aryuna  when 
the  wretch  was  being  carried  away. 

197.  Then  follows  the  dream  of  the  deer 
by  Yudhisthira,  then  the  return  of  the  Pan- 
davas. to  the  forest  of   Kamyaka. 

198.  Here  follows  the  long  story  of 
Brihadraunika.  Here  is  related  the  story  of 
Durvasa. 

199—200.  Then  is  narrated  the  forcible 
abduction  of  Dmupadt  by  Jayadratha  from 
the  hermitage;  the  pursuit  of  the  wretch 
by  Bhima,  swift  as  the  air;  the  shaving 
of  Jayadhratha  at  the  hand  of  Bhima.  Then 
follows  the  kmg  story  of  Ramayana, 

2or.  In  which  is  shown  how  Ravana  was 
killed  by  the  prowess  of  Rama.  Then  is 
narrated  the  story  of  Savitri, 

202.  Then  Kama's  deprivation  of  car- 
rings  by  Indra,  and  his  presentation  to  him 
a  weapon  called  Sakti  \ 

203.  The  story  of  Aranya  in  which 
Dharma  gave  advk:e  to  his  son,  and  in  which 
is  related  how  the  Pandavas  recdved  a  boon 
and  went  to  the  west. 

■  204—206.    These  matters  axe  all   descri- 
bed in  the  third  Parva  called  Aranyaka,     It 


contains  two  hundred  and  sixty-nine  chap* 
ters.  Its  number  oislokasis  eleven  thou* 
sand,  six  hundred  and  sixty  four.  Then 
comes  the  extensive  Virata  Parva, 

207.  It  describes  how  the  Pandavas  ar- 
rived at  the  city  of  Virata  and  saw  a  Sami 
tree  in  a  burning  place  on  which  they  kept 
hidden  their  weapons. 

208 — 209.  Then  have  been  related  their 
entry  into  the  city  and  their  stay  in  disguise  : 
then  the  slaying  by  Bhima  of  the  wickeci 
Kichaka  who  lustfulfv  aspired  for  Draupadi; 
then  the  attempt  ot  king  Duryodhana  to 
find  out  the  Pandavas  ; 

210.  His  despatch  of  clever  spies  to  al* 
countries  to  trace  out  the  Pandavas  ;  their 
failure  to  discover  the  mighty  sons  of 
Pandu ; 

211.  The  first  siezure  of  Virata's  kine  by 
the  Trigartas,  the  fearful  battle  that  fol- 
lowed ; 

212.  The  capture  of  Virata  by  the  enemy 
and  his  rescue  by  Bhima  ;  the  release  of 
his  kine  also  by  the  Panda va  (Bhima)  ; 

213.  The  seizure  of  Virata's  kine  by  the 
Kurus,  the  defeat  of  the  Kuru  warriors  by 
single  handed  Aryuna, 

214 — 215.  The  release  of  the  king's  kine 
by  Aryuna's  valour;  the  bestowal  by 
Virata  of  his  daughter  to  Aryuna  for  his  ac- 
ceptance of  her  for  his  son  by  Sub)iadra« 
Abhimanyu,  the  destroyer  of  foes.  These 
arc  the  contents  of  the  extensive  fourth 
Parva  Virata, 

216 — 117.  The  great  Rishi  has  composed 
it  in  sixty  seven  chapters  and  it  contains 
two  thousand  and  fifty  slokas, 

218.  Hear  now,  the  contents  of  the  fifth 
Parva t  named  Udyoga,  When  the  Panda- 
vas were  living  at  upaplavya, 

219.  Desirous  of  battle,  both  Aryuna  and 
Duryodhana  went  to  Krishna,  and  said, 
"You  should  help  us  in  this  war." 

220.  On  these  words  being  uttered,  the 
high-souled  Krishna  replied^  "  O  best  d 
men,  a  counsellor  (myself)  who  will  not 
fight. 

221.  And  one  Akshauhini  of  my  soldiers, 
between  these  two  which  shall  1  give  to 
you  7"  Blind  to  his  own  interest,  the  foolish 
Duryodhana  asked  for  the  soldiers. 

222.  Aryuna  asked  to  possess  Krishna 
as  a  counsellor,  although  he  will  not  fight. 
Then  is  related  the  coming  of  the  king  of 
Madra  for  the  assistance  of  the  Pandavas. 

223.  Havin|r  deceived  him  on  the  way 
by  presents,  Duryodhana  induced  him  to 
grant  him  a  boon,  and  for  that  boon  he 
asked   his  help  in  the  war. 


ADl   PARVA. 


17 


324.  Then  it  narrates  how  Sallya  went  to 
the  Pandavas  and  how  he  consoled 
Yudhisthira  by  recounting  the  victory  of 
Indra   (over  Vitra.) 

225 — 226.  Then  is  told  the  despatch  of  the 
Purohiia  by  the  Pandavas  to  the  Kurus. 
Greatly  powerful  Dhritarastra,  having 
heard  the  story  of  Madra's  victory  from 
the  Purohiia^  decided  to  send  his  Purohita^ 
but  finally  sent  Sanjaya  to  the  Pandavas  to 
ask   for  peace. 

227 — 228. — Dhritarastra  heard  all  about 
the  Pandavas,  their  friends,  Krishna  and 
others  ;  and  his  great  anxiety  and  sleepless- 
ness in  consequence.  Vidura's  sound,  wise 
and  various  counsels  given  to  the  wise  king, 
Dhritarastra. 

229.  It  then  contains  the  excellent 
truths  of  spiritual  philosophy  that  were 
told  by  Sanatsujata 

230.  To  thefanxious  and  sorrowing  king. 
Next  morning  in  the  Royal  court,  Sanjaya 
spoke 

231.  Of  the  ^eat  friendship  between 
Aryuna  and  Krishna.  It  was  then  that 
^reat  Krishna,  moved  by  pity  and  being 
desirous  of  bringing  peace, 

232.  Went  himself  to  Hastinapur,  the 
capital  of  the  Kurus.  (It  then  relates)  the 
-relection  of  the  peaceful  offer  of  Krishna  by 
prince  Duryodhana, 

233.  An  offer  which  was  for  the  benefit 
of  both  parties.  Then  is  related  the  story 
of  Damvodvava; 

234.  Then  the  search  for  a  bridegroom 
by  Matali  iw  his  dau^rhter ;  then  follows  the 
history  of  the  great  Rishi  Galava. 

235.  Then  the  stoir  of  the  training  of 
the  son  of  Bidula ;  having  heard  of  the 
evil  counsel  of  Dur>x>dhana  and  Kama  and 
others. 

236.  Krishna's  display  of  his  Yoga 
powers;  then  his  taking  Kama  on  his 
chariot  and  giving  him  sound  advice ; 

237.  Kama's  rejection  of  Krishna's  advice 
out  of  pride;  then  the  chastiser  of  his  enemies, 
Krishna  returned  to  Upaplavya  from  Hasti- 
napur. 

238 — 239.  He  told  the  Pandavas  all  that 
had  happened.  It  was  then  the  greatly 
powerful  Pandavas,  the  chastisers  of  their 
toes,  after  consulting  properly  with  one 
another,  made  all  preparations  for  war. 

240.  Then  follows  the  march  of  infantry, 
cavalry,  elephants  and  charioteers  from 
Hastinapur ;  the  review  of  troops  by  both 
l^rties;  the  sending  of  Uluka  to  the 
Pandavas  by  the  prince  (Duryodhana) 

241,  As  an  envoy  on  the  day  before 
the    great     battle?    then    the    number    of 

3 


charioteers  of  different  classes  was  related. 
Then  is  told  the  story  of  Amba. 

242.  These  are  the  matters  that  have 
been  dwelt  on,  the  fifth  Parva  of  the  Bharata 
in  full  of  incidents  regarding  both  peace 
and  war. 

243 — 244.  O  Great  Rishis,  the  great 
Vyasa  has  composed  this  Parva  in  one  hun- 
dred and  eighty  six  chapters.  The  number 
of  slokas  composed  in  it  by  the  great  Rishi 
is  six  thousand  six  hundred  and  ninety 
eight. 

245.  Then  is  told  the  wonderful  Bhtsma 
Parva,  Sanjaya  related  in  it  the  creation  of 
yambti  country. 

246.  Then  is  narrated  the  great  depres- 
sion of  the  army  of  Yudhisthira  and  the 
fierce  battle  that  raged  for  ten  successive 
days. 

247.  The  hieh  souled  Krishna  dispelled 
in  this  Parva  the  great  compunction  which 
was  felt  by  Aryuna  towards  his  relatives,  by 
citing  reasons  based  on  the  philosophy  of 
final  emancipation. 

248 — 249.  In  it  is  also  narrated  how  the- 
magnanimous  Krishna,  seeing  the  loss  inflict* 
ted  on  the  Pandava  army,  jumped'  fronr 
the  chariot  and  ran  swiftly,  with  dauntless 
breast  and  his  driving  M-hip  in  hand,  to  kill 
Bhisma.  In  this  Parva  also,  Krishna  smote 
Aryuna, 

250.  The  bearer  of  the  Gandiva  and  the 
greatest  warrior  in  battle  among  all  wielders 
of  weapons.  In  it  also  is  narrated  how  the 
bow- man  Aryuna,  placing  Shikhandi  before 
him 

251.  Wounded  Bhisma  with  his  sharpest 
arrows  and  felled  him  from  his  chariot,  and 
how  Bhisma  lay  on   his   bed  of  arrows. 

252 — 254.  This  extensive  Parva  is  tHe- 
sixth  in  the  Bharata.  It  is  composed  of 
one  hundred  and  seventeeen  chapters.  Its 
number  of  slokas  is  five  thousand  eight 
hundred  and  eighty-four  as  composed  by 
Vyasa,  well-learned  in  the  Vedas.  Thei> 
comes  Drona  Parva t,  full  of  wonderful 
incidents. 

255 — 256.  h  relates  the  [installation  of 
greatly  powerful  instructor  Drona  as  the 
commander  of  the  army  ;  the  vow  of  making 
Yudhisthira  prisoner  was  taken  by  the  great 
warrior  to  please  Duryodhana ;  the  retreat 
of  Aryuna  before  the  Sansaptakas ; 

257.  The  overthrow  by  Aryuna    of    the 

freat  king   Vagadatta,  as  great  a  warrior  as 
ndra  himself^  \vith  his  ele^Siant  Supratika  \ 

258.  The  death  of  the  boy-hero,  Abhi- 
manvu  in  his  teens,  alone  and  unsupported » 
at  the  hands  of  many  great  car -warriors, 
including  Jayadhrata. 


rS 


MAHABHARATA. 


259.  On  the  death  of  Abhimanyu,  the 
destruction  by  Aryuna  of  seven  Akhatt" 
hint's  of  soldiers  with  Jayadhrata  in  a  g^eat 
battle. 

260.  Then  in  order  to  search  Partha, 
greatly  powerful  Bhima  and  the  great  car- 
warrior  Satyaki,  by  command  of  king 
Yudhisthira, 

261.  Entered  into  the  Kaurava  ranks, 
impenetrable  even  by  the  celestials ;  the 
destruction  of  the  rest  of  the  Sansaptakas. 

262 — 263.  I  n  this  Drona  Parva  is  narrated 
the  deaths  of  Alambusa,Srutayus,  Shomdatti, 
Birata,  great  car-warrior  Drupada,  Ghatat- 
kacha  and  others.  Being  exceedingly  angry 
on  account  of  the  death  of  Drona  in  battle, 
Ashwathama  also, 

264.  discharged  his  fearful  weapon 
Narayana,  Then  is  told  the  story  of  Rudra, 
in  connection  with  the  burning  of  the  cities. 

265.  The  arrival  of  Vyasa,  and  the  glories 
of  Partha  and  Krishna  are  told  by  him. 

266.  These  are  the  matters  elaborately 
narrated  in  the  seventh  Parva  of  the  Bharata^ 
in  which  all  the  chiefs  and  potentates  men- 
tioned were  killed. 

267 — ^268.  The  nuniber  of  chapters  in  this 
Parva  is  one  hundred  and  seventy.  The 
number  of  slokas  composed  in  the  Drona 
Parva  by  the  great  Rishi,  the  son  of 
Parasara  and  the  master  of  great  knowledge, 
is  eight  thousand  and  nine  hundred. 

279.  Then  comes  the  most  wonderful 
Parva,  named  Kama.  In  it  is  described 
the  appointment  of  king  of  the  Madra  as  the 
charioteer   (of  Kama). 

^-270.  Then  is  told  the  old  story  of  the 
death  of  Tripura ;  the  interchange  of 
strong  words  between  Kama  and  Sallya  on 
their  setting  out  to  battle. 

271.  Then  is  narrated  the  story  of  the 
swan  and  the  crow  as  an  insulting  allusion 
to  Kama.  Then  ts  the  death  of  Pandya  at 
the  hands  of  the  high  souled  Ashwathama. 

272 — 273.  Then  the  death  of  Dandasen 
and  then  that  of  Danda,  then  the  imi- 
nent  risk  of  Yudhisthira  in  single  combat 
with  Kama  which  took  place  before  all  the 
warriors  ;  the  anger  of  Yudhisthira  and 
Aryuna  towards  each  other  ; 

274 — 275,  Krishna's  pacification  of  Ar- 
yuna ;  Bhima's  fulfilment  of  his  vow  by 
drinking  the  heart's  blood  of  Dushasana 
after  ripping  open  his  breast ;  the  slaying  of 
Kama  by  Aryuna  in  single  combat. 

276 — 277.  The  readers  of  the  Bharata 
calls  this  ^arva  the  eighth  Parva.  The  num- 
ber of  its  chapters  is  sixty  nine,  and  that  of 
the  shkas  is  four  thousand  nine  hundred 
and  sixty  four. 


278.  Then  is  told  the  wonderful  Parva, 
called  Sallya.  After  the  death  of  all 
great  warriors,  the  king  of  Madra  became 
the  commander. 

279.  Then  is  described  one  after  the  other 
the  encounters  of  various  charioteers  ; 
then  the  deaths  of  the  chief  warriors  of 
the  Kuru  army. 

280.  Then  the  death  of  Sallya  at  the 
hands  of  Yudhisthira,  the  death  of  Sakuni  at 
the  hands  of  Sahadeva. 

281.  When   only  a  smalt  remnant  of  hi 
troops  remained  alive,  Yuyudhana  retired  in- 
to a  lake,  and  thei-e  creating  room  for  him- 
self, lay  hidden. 

282 — 283.  The  receipt  of  this  news  by 
Bhima  from  a  hunter.  Then  is  related  how 
Duryodhana,  ever  unable  to  bear  affronts, 
came  out  of  the  water,  beinjg  angered  by 
the  insulting  words  of  Yudhisthira.  Then 
is  described  the  fight  of  Bhima  and 
EXuryodhana  with  clubs. 

284.  -The  arrival  of  Balarama  at  the 
time  of  the  fight  is  next  described.  Then 
is  told  the  sacredness  of  the  Saraswati. 

285 — 286.  The  continuation  of  the  club 
fight ;  the  breaking  of  Duryodhana's  thighs 
by  Bhima  by  a  feirful  hurl  of  his  club. 
All  this  has  b>een  described  in  the  wonderful 
ninth  Parva. 

287 — 288.  The  number  of  chapters  in  this 
Parva  is  fifty-nine,  and  the  number  of  slo- 
kas  composed  by  the  great  Vyasa,  the 
spreader  of  the  fame  of  the  Kuru  Dynasty, 
is  three  thousand  two  hundred  and  twenty. 

289 — 290.  I  shall  now  describe  the  contents 
of  the  fearful  tenth  Parva ^  named  Satiptika. 
On  the  departure  of  the  Panda vas,  the 
great  car-wamors,  Kritavarma,  Kripa  and 
the  son  of  Drona  (Ashwathama)  came  to 
the   field  of  battle  in  the  evening. 

291.  Tliey  saw  King  Duryodhana  lying 
on  the  ground,  his  thighs  broken,  and  his 
body  covered  with  blood.  The  great  car- 
warrior,  fearfully  angry  son  of  Drona 
vowed, 

292.  **I  will  not  take  off  my  armour  with- 
out killing  all  the  Panchalas  with  Dhrista- 
dyumna,  and  the  Pandavas  with  their  allies.^' 

293.  Having  said  these  words,  the  three 
warriors  left  Duryodhana  and  entered  into 
the  great  forest  just  when  the  sun  was  set- 
ting. 

294.  While  they  were  resting  under  a 
large  banian  tree,  they  saw  an  owj  killing 
innumerable  crows  one  after  the  other, 

295.  Seeing  this,  Ashwathama,  his  heart 
bemg  full  oi  rage,  remembering  the  death 
of  his  father,  determined  to  kill  the  sleeping 
Panchalas. 


ADl   PARVA. 


^9 


296,  Going  to  the  gate  of  the  camp,  he 
saw  a  fearful  Rakshasa,  his  head  reaching 
to  the  very  skies,  guarding  the  door. 

297.  Seeing  also  that  the  Rakshasa  obs- 
tructed him  in  his  discharge  of  weapons,  he 
began  to  worship  the  ihree-eyed  divinity, 
and  it  pacified  him. 

298 — 300.  Then  accompanied  by  Kripa 
and  Kritavarma,  he  entered  the  camp  and 
Icilled  all  the  sons  of  Draupadi  and  all  the 
family  of  Panchalas,  including  Dhrista- 
dyumna,  when  they  were  all  unsuspectingly 
sleeping  on  their  beds.  Only  Satyaki  and 
the  five  Panda vas  escaped  through  the 
counsel  of  Krishna. 

301.  The  charioteer  of  Dhristadyumna 
brought  to  the  Pandavas  the  news  of 
the  massacre  of  the  slumbering  Panchalas 
by  the  son  of  Drona.  Draupadi,  agrieved 
by  the  death  of  her  father,  brother  and 
sons, 

302.  Sat  before  her  husbands  and 
resolved  to  die  of  fasting.  Then  Bhima 
of  fearful  deed,  being  moved  by  the  words 
of  Draupadi, 

303.  Determined  to  please  her.  He 
speedily  took  up  his  dub  and  ran  in  pursuit 
of  the  son  of  his  preceptor. 

304.  The  son  of  Drona,  out  of  fear  of 
Bhima,  and  as  fate  would  have  it,  discharged 
the  celestial  weapon,  crying  *'  Let  it  make 
the  wor4d  free  of  all  the  Pandavas." 

305.  Krishna  neutralised  the  words  by 
saying,  "  This  shall  not  be,"  and  Aryuna 
neutralised  the  weapon  by  one  of  his  own. 

306.  Seeing  the  wicked  iatention  of 
Ashwathama,  Dwaipayana  cursed  him,  and 
he  too  cursed  Dwaipayana. 

307.  The  Pandavas  took  the  Jewel  on  the 
head  of  Ashwathama,  and  they  with  much 
pleasure  presented  it  to  the  agrieved  and 
sorrowing  Draupadi. 

308 — 309.  These  matters  are  dwelt  on 
in  this  tenth  Saiipiika  farva.  The  great 
Vyasa  composed  it  in  eighteen  chapters. 
The  numbers  of  slokas  composed  in  it  by 
the  great  reciter  of  the  sacred  truths,  is 
eight  hundred  and  seventy. 

310.  The  great  Rishi  has  put  together 
two  Parvas,  namely  Sauptika  and  Atshika 
in  this  Parva,  'Ihen  the  most  pathetic 
Parva  called  Stree  is  next  told. 

311 — 313.  Then  greatly  wise  Dhrita- 
rastra,  being  much  afflicted  by  the  death 
of  his  sons,  moved  with  vengence,  crushed 
into  pieces  an  iron  statue,  the  substitute  for 
Bhima, — placed  before  him  by  Krishna. 
Then  Vidura  consoled  the  great  king  by 
rernoving  his  wordly  affections  with  reasons 
pointing  to  final  emancipation. 


314.  Then  is  described  tlie  journey  of 
Dhritarastra  with  the  ladies  of  his  house, 
to  the  field  of  battle. 

315.  Then  were  the  pathetic  and  heart* 
rending  lamentations  of  the  wives  of  the 
heroes.  The  wrath  of  Gandhari  and 
Dhritarastr.i,  and  their  falling  into  a  swoon. 

316.  Then  did  the  ladies  see  those  heroes, 
— their  slain  sons,  brothers  and  fathers,— 
lying  on  the  field  of  battle. 

317.  The  pacification  by  Krishna  of  the 
wrath  of  Gandhari,  who  was  greatly  afflict- 
ed by  the  death  of  her  sons  and  grandsons. 

318.  The  cremation  of  the  chiefs  and 
potentates  by  king  Yudhisthira,  the  greatly 
wise  and  the  foremost  of  all  virtuous  men, 
according  to  due  rites. 

310.  When  the  presentation  of  water  to 
the  deceased  princes  was  commenced,  Kuntk 
acknowledged  Kama  as  her  son  born  in 
secret. 

320.  All  this  has  been  described  by  the 
great  Rishi  Vyasa  in  the  most  pathetic 
eleventh  Parva, 

321 — 322.  Its  perusal  moves  every  heart 
and  draws  tears  from  every  eye.  It  contains 
twenty-seven  chapters,  and  its  number  of 
slokas  is  seven  hundred  and  seventy^five. 

323.  Then  comes  the  Sanfi  Parva,  the 
twelvth  in  number,  which  increases  the  un- 
derstanding. It  relates  the  despondency  of 
Yudhisthira 

324-325*  On  his  having  slain  his  father?, 
brothers,  sons,  maternal  uncles  and  relations 
by  marriage.  There  is  related  how  Bhisma, 
on  his  bed  of  arrows,  told  various  systems,  of 
laws  and  duties,  worth  the  study  of  kings 
who  desire  to  possess  knowledge. 

326.  If  a  person  understands  them,  he 
attains  to  consummate  knowledge.  The 
mysteries  of  final  emancipation  is  also  elabor- 
ately discussed. 

327.  This  twelvth  Parva ,  the  favourite  of 
the  wise,  contains  three  )iundred  and^  thirty 
nine  chapters. 

328 — 329.  O  Rishis,  the  wise  son  of 
Parasara  has  described  this  Parva  in  four- 
teen thousand  seven  hundred  and  thil*ty  two 
slokas,  Nextcomes  the  excellent  Anusiui' 
shana  Parva, 

330.  The  king  of  the  Kurus,  Yudhisthira 
was  consoled  by  hearing  th^  expositions  of 
duties  by  the  son  of  the  Bhagirathi,  Bhisma. 

331.  It  then  treats  of  the  rules  of  Dharma 
and  Artha  in  detail,  then  the  various  rulei 
of  charity  and  its  different  merits  ; 

332.  ^hc  different  merits  of  charity  ac- 
cording to  the  subjects  of  charity ;"  the 
rules  of  living,  the  ceremonials  of  individual 
duty,  and  the  matchless  merit  of  truth. 


20 


MAHABHARATA. 


333.  It  describes  the  great  merit  of 
Brahmanas,  and  kine,  and  it  reveals  the 
duties  in  relation  to  time  and  place. 

334.  All  these  excellent  matters  have 
been  treated  in  this  Amishashana  *Parva 
containing  variety  of  incidents.  It  al^  des- 
cribes ascension  of  Bhisma  to  heaven. 

335.  It  contains  one  hundred  and  forty 
six  chapters. 

336.  The  number  of  slokas  in  it  is  eight 
thousand.  Then  comes  the.  fourteenth 
Parva,  called  Ashwamedhtka, 

337.  It  relates  the  beautiful  story  of 
Samvasta  and  Marutta ;  the  discovery  of 
treasures  (by  the  Pandavas).  Then  is  des- 
cribed the  birth  of  Parikshit, 

538.  Who  was  burnt  by  the  weapon  (of 
Ashwathama  and  therefore  almost  dead), 
but  he  was  revived  by  Krishna  ;  Aryuna's 
joUmcy  with  the  sacrificial  horse  let  loose, 

339.  And  his  fi^ht  with  various  chiefs  and 
potentates  who  seized  It  in  wrath,  the  en- 
counter of  Aryuna  with  the  son  of  Chitran- 
gada, 

340.  And  his  great  risk  in  the  fight  with 
Vabruvahana.  Then  follows  the  story  of 
the  mongose  in  the  horse-sacrifice. 

341.  Thus  is  described  the  wonderful 
Parva,  called  Ashtoamedhika*  Its  number 
•f  chapters  is  one  hundred  and  three. 

342.  The  number  of  slokas,  composed  by 
the  greatly  wise  Rishi,  is  three  thousand 
three  hundred  and  twenty. 

343—345.  Then  comes  the  fifteenth 
Parva,  named  Asramvasika,  in  which,  ab- 
dicating the  kingdom  and  accompani- 
ed by  Gandhari  and  Vidura,  the  King 
Dhritarastra  went  to  the  forest.  Seeing 
this,  virtuous  Pritha  (  Kunti ),  ever 
engaeed  in  serving  her  superiors,  left  the 
kingdom  of  her  sons  and  followed  the  old 
couple. 

346.  His  wonderful  seeing  of  the  spirits 
of  the  stain  heroes  through  the  favour  of 
Vyasa. 

347.  On  this  the  old  monarch  aban- 
doned his  sorrow,  and  acquired  with  his 
wife  the  highest  fruits  of  hb  virtuous  deeds. 
Vidura  also  attained  to  the  hiehest  state, 
having  leaned  on  virtue  all  his  life. 

348.  The  learned  son  of  Gavalgana, 
the  wise  and  learned  Sanjaya  also,  attained 
to  the  highest  state.  Tlhen  it  relates  the 
meeting  of  the  just  king  Yudhisthira  with 
Narada. 

34^.  Xudhisthira  heard  from  him  th«des* 
truction  of  the  Vrisni  race.  Thus  is  des- 
cribed this  wonderful  Parva,  called  Asram- 
iMuika, 


350-351.  The  number  of  chapters  in  it 
is  forty  two  and  the  number  of  slokas,  corm- 
posed  by  the  great  Rtshi,  learned  m  truth, 
IS  one  thousand  five  hundred  and  six.  Then 
is  told  the  terrible  Mausala  Parva, 

352-353.  It  relates  how  on  account  o^ 
the  Bramhana's  curse,  when  they  were  all 
deprived  of  their  senses  with  drink,  thos« 
tigers  of  men  (belonging  to  the  Vrisni  race), 
with  many  scars  of  battle  on  their  bodies,  slew 
one  another  on  the  shores  of  the  salt -sea 
with  Eraka  grass  which  became  deadly 
thunders  in  their  hands. 

354.  It  -then  relates  that  Rama  and 
Krishna,  after  destroying  their  race,  did 
not  rise  superior  to  the  sway  of  all-destroying 
Time. 

355.  Then  is  described  the  arrival  of 
Aryuna,  the  foremost  of  men,  at  Dwarka, 
and  his  sorrow  and  affliction  on  seeing  the 
city  destitute  of  the  Vrisnis. 

356.  Performing  the  funeral  ceremony 
of  his  maternal  uncle  Basudeva,  the  fore- 
most man  of  the  Yadu  dynasty,  he  saw 
the  Yadu  heroes  lying  d(^  where  they 
had  been  drinking. 

357.  He  then  performed  the  cremation 
ceremonies  of  the  ilhisi  i.>us  Krishna  and 
Balarama,  and  of  the  uther  chief  men  of 
the  Yadu  race. 

358.  Then  is  described  the  journey  of 
Aryuna  from  Dwarka  with  the  women,  and 
children,  the  old  and  the  decrepit,  and  the 
great  c  ilamity  he  mcr  with  on  the  way. 
He  also  saw  the  ovcrtlirow  of  his  Gandiva. 

559.  He  also  saw  unpropitiousness  of 
hb  celestial  weapons.  Seeing  that  it  was 
impossible  to  protect  the  Yadu  women, 

360.  And  seeing  all  this,  he  went 
to  Yudhisthira  by  the  advice  of  Vyasa,  and 
asked  permission  to  adopt  the  life  of  an 
ascetic. 

361-362.  Thus  is  described  the  sixteenth 
Parva,  called  Maitsala  Parva,  Its  number 
of  chapters  is  eight  and  the  number  of  slo- 
kaSf  composed  by  Vyasa,  learned  in  truth, 
is  three  hundred  ana  twenty.  The  next  is 
Mahaprasthanika,  the  seventeenth  Parva. 

363.  It  relates  that  the  best  of  men,  the 
Pandavas,  abdicating  their  kingdom  went 
with  Draupadi  in  their  great  journey  (Ua^ 
haprasthana,) 

3^64.  They  met  with  Agni  when  they 
arrived  at  the  sea  of  red  waters.  Askea 
by  Agni,  the  high-sould  Partha, 

365^366.  After  worshipping  him  duly, 
returned  to  him  the  great  celestial  bow 
Gandfva.  Yudhisthira  went  on  his  journey, 
and  did  not  look  back  when  one  after  the 
other    his     brothersi    including  Draupadi, 


ADI   PARVA. 


Jt 


dropped  down     dead.     Thus    is  told    the 
S€\'eiiteenth  Parr  a,  called  Mahaprasfhanika, 

367*  There  are  three  chapters  in 
it,  and  the  number  of  slokast  composed  by 
all  truth-knowing  Vyasa,  is  three  hundred 
and  twenty. 

368.  Know,  the  Parva  that  comes  next 
is  called  Sarga^  full  of  heavenly  matters  ;  in 
which  is  related  how  the  celestial  car  came 
to  take  Yudhisthira. 

369 — 370.  He,  hpwever,  declined  to  ascend 
it  without  the  doc;-  that  accompanied  him. 
Seeine  the  steady  adherence  of  the  illus- 
trious Yudhisthira  to  virtue  Dharma  giving 
up  the  form  of  the  dog,  showed  himself  to  the 
kmg.  Then  Yudhisthira,  attaining  to  the 
celestial  regions,  felt  much  pain. 

371.  The  celestial  messenger  showed 
him  hell  by  deception,  where  the  virtuous 
minded  king  heard  the  heart-rending 
lamentations  of  his  brothers, 

372.  Suffering  in  that  region  by  the  laws 
of  Yama.  This  was  shown  to  Yudhisthira 
by  Indra  and  Dharma. 

373.  Then  Yudhisthira,  after  bathing  in 
the  celestial  Ganga,  gave  up  his  human 
body  and  gained  that  state  which  his  acts 
merited. 

374.  He  lived  in  happiness,  honoured 
b^  Indra  and  the  celestials.  This  is  the 
eighteenth  Parva  narrated  by  the  illustrious 
Vyasa. 

375 — 376.  The  number  of  chapters  in 
it  is  five,  and  its  number  of  slokast  O 
Rishis,  composed  by  the  great  Vyasa,  is 
two  hundred  and  nine.  These  are  the  con- 
tents of  the  eighteen  Parvas, 

yjl — 378.^  There  arc  Harivansa  and 
Vavisya  in  its  appendix.  The  number  of 
slokast  composed  by  the  great  Rishi  in  the 
Harivansa,  is  twelve  thousand.  These  are 
the  contents  of  the  chapters  called  Parva 
Sangria  in  the  Bharata, 

Sonti  said  :-- 

379*  Eighteen  Akshauh  in  is  of  soldiers  as- 
sembled to  fight  and  the  battle  raised  for 
eighteen  days. 

380.  He  who  is  learned  in  the  four  Vedas 
with  all  the  Angas  and  Upanishadas,  but 
does  not  know  this  history,  cannot  be  consi- 
dered to  be  wise. 

381.  The  greatly  intelligent  Vyasa  has 
spoken  it  as  a  treatise  on  Dharma,  Artha 
and  Kama. 

382.  Those  who  have  heard  it  can  never 
listen  to  other  histories,  as  those  who  have 
heard  the  sweet  voice  of  the  male  Kakila 
(bird)  can  never  listen  to  the  harsh  onwing 
of  tht  crows,  I 


383.  As  the  three  worlds  have  eveloped 
from  the  five  elements,  so  inspiration  of  all 
poets  proceeds  from  this  excellent  work. 

384.  O  Brahmanas,  as  the  four  kinds  of 
creatures  depend  on  space  for  their  existence, 
so  all  the  Puranas  depend  on  this  history. 

385.  As  all  the  senses  are  dependent  on 
the  wonderful  workings  of  the  mind,  so  all 
the  acts  and  moral  qualities  depend  on  this 
treatise. 

386.  As  the  body  depends  on  the  food  it 
takes,  so  all  the  stories  current  in  the  woHd 
depend  on  this  work. 

387.  As  ser\'ant5,  willing  to  have  prefer- 
ment, always  depend  on  then-  noble  masters, 
so  do  all  poets  depend  on  this  Bharata, 

388.  As  the  blessed  domestic  Asrama 
cannot  be  surpars^ed  by  the  other  Asramas, 
so  can  no  poet  surpass  this  poem. 

389.  O  Rishis,  be  up  and  doing.  Let 
your  hearts  be  fixed  in  virtue,  for  virtue  is 
the  only  friend  in  the  other  world.  Even  the 
most  intelligent  men  can  never  make  their 
wealth  and  wives  their  own  by  carefully 
cherishing  them.  They  are  not  things 
lasting. 

390.  The  Bharata,  uttered  from  the  lips  of 
Dwaipayana  is  matchless,  it  is  sacred,  it  is 
virtue  itself.  It  destroys  sins  and  produces 
good.  What  is  the  necessity  for  him,  who 
hears  it  when  it  is  being  recited,  to  bathe  in 
the  sacred  Pushkara  1 

391.  Whatever  sin  is  committed  in  the 
day  by  a  Brahmana  through  his  senses  arc 
all  purged  off,  if  he  reads  the  Bharata  in 
the  evening. 

392.  Whatever  sins  also  he  may  commit 
in  the  night  by  deeds,  words  or  mind 
are  all  purged  off,  if  he  reads  the  Bharata 
in  the   first  twilight  of  the  morning. 

393.  He  who  gives  to  a  Brahmana, 
learned  in  the  Vedas  and  other  sciences, 
one  hundred  cows  with  their  horns  plated 
with  gold,  and  he  who  listens  daily  to  the 
sacred  histories  of  the  Bharata,  gam  equal 
merit. 

394.  As  the  wide  ocean  can  be  easily 
crossed  by  men  having  boats,  so  this 
extensive  history  of  great  excellente  and 
deep  meaning  can  be  understood  by  the 
help  of  this  chapter  which  is  called  Parva* 
Sangraha  ; 

Thus  ends  the  Chapter  second  Parvas* 
Sangraha  in  the  Adiparva  of  the  blessed 
'Manabharata. 


22 


MAHABHARATA. 


CHAPTER    III. 

(  PAUSHYA  PARVA. ) 

Souti  aaid  :— 

1.  The  son  of  Parikshit,  Janamejaya, 
with  his  brothers,  was  attending  his  long 
sacrifice   in  the  field  of  Kurukshetra. 

2.  His  brothers  were  three,  namely, — 
Srutasena,  Ugrasena,  and  Bhimasena. 
When  they  were  silting  at  the  sacrifice, 
there  came  the  son  of  Sarama. 

3. .  He,  being  belaboured  by  the  brothers 
of  janamejaya,  went  to  his  mother  weeping. 

4.  His  mother,  seeing  him  weep,  asked 
him,  "Why  are  you  weeping,  who  has  beaten 
you?" 

5.  Being  thus  questioned,  he  replied  to 
his  mother,  "  I  have  been  beaten  by  the 
brothers  of  Janamejaya." 

6.  And  then  his  mother  said,  "  You  must 
have  committed  some  fault,  for  which  you 
have  been  beaten." 


7.  He  replied,  "I  committed  no  fault. 
I  did  not  drmk  the  sacrificial  ghee^  I  did 
not  cast  even  a  look  at  it." 

8.  Hearing  this  her  mother,  being  very 
sorry  for  the  affliction  of  his  so^^,  went  to  the 
place  where  Janameja^'a  with  his  brothers 
were  attending  his  long  sacrifice. 

9.  She  angrily  addressed  Janamejaya 
thus,  "My  son  did  not  commit  any  fault.  He 
did  not  drink  your  sacrificial  ^ee,  he  did 
not  even  look  at  it.  Why  did  you  then 
beat  him  7  " 

10.  They  did  not  (condescend)  to  reply 
to  her.  On  this  she  said,  "  As  youA)eat  my 
son  who  did  commit  no  fault,  so  will  evil 
come  to  you  when  you  least  expect  it." 

1 1 .  Janamejaya,  having  been  thus  cursed 
by  the  celestial  bitch  Sarama,  was  very 
much  alarmed  and  dejected. 

12.  After  finishing  the  sacrifice,  he  re- 
turned to  Hastinapur  and  took  great  pains 
to  find  out  a  priest  who  could  neutralise  the 
effect  of  the  curse  by  procuring  absolution 
from   his  sin. 

13.  Janamejaya,  the  son  of  Parikshit, 
when  out  in  hunting,  saw  in  one  part  of  his 
dominion  a  holy  hermitage, 

14.  Where  lived  a  Rishi,  named  Sruta- 
srava  ;  he  had  a 'son  who  was  named  Som- 
srava,  who  was  deeply  engaged  in  austere 
penances. 

15.  Being  desirous  to  make  the  son  of 
t  he   Rishi  his  priest,  Janamejaya, 

16.  Saluted  him  and  said,  "O  Vagabana> 
allow  your  s^n  to  be  my  priest," 


17.  Being  il  .1-  addressed  by  Janame^ 
jaya,  the  Rishi  replied,  "O  Janamejaya, 
my  son  is  accomplished  in  the  study  of  the 
VedaS)  endued  with  my  full  asceticism,  and 
deep  in  devotion,  but  he  is  bom  in  the  womb 
of  a  serpent  who  swallowed  my  vital  fluid* 

18.  "He  is  able  to  absolve  you  from  all 
sins  except  those  committed  against  Maha* 
deva. 

19.  But  he  observes  a  particular  rule, — 
namely  he  grants  to  a  Brahmana  whatever 
he  asks  from  him.  If  you  can  allow  htm 
to  do  it,  you  can  then  take  htm." 

20.  Janamejaya  thus  addressed  by  the 
Rishi,  said  "It  shall  be  as  you  say." 

21.  He  then  took   him  as  his    priest  and 
I  returned  to  his  capital.     He  then  addressed 

his  brothers  thus,  "I  have  chosen  this  person 
as  my  priest.  WTiatever  he  \itII  command 
to  do  must  be  obeyed  by  you  without  ques- 
tioning." 

22.  The  brothers  did  as  they  were  re- 
quested. Giving  these  instructions  to  his 
orothers  he  marched  against  Takshasila 
and  conquered  that  country. 

23.  About  this  time  there  was  also  a 
Rishi,  named  Ayuda-Dhomnya.  He  had 
three  disciples,  namely  Upamanyu,  Amni, 
and   Veda. 

24.  One  day  the  Rishi  asked  onfe  of 
these  three  disciples,  Aruni  of  Panchala,  to 
go  and  stop  a  breach  in  the  water-course 
in  his  field. 

25.  Thus  ordered  by  the  preceptor, 
Aruni  of  Panchala  went  to  the  spot,  but 
could  not  stop  the  breach. 

26.  He  was  very  sorry  that  he 
could  not  carry  out  his  preceptor's  bidding, 
but  at  last  he  saw  a  means,  and  he  said, 
"  I  shall  do  it  in  this  way." 

27.  He  entered  into  the  breach,  and 
there  laid  himself  down,  and  thus  the 
water  was  stopped. 

28.  Sometimes  after,  the  preceptor  Ayuda- 
Dhoumya  enguired  of  his  other  disciples 
where  Aruni  of  Panchala  u'as. 


29.  Having  been  thus  addressed,  they 
replied,  "Sir,  he  has  been  sent  by  j»ou  to 
stop  the  breach  of  the  water-course  m  the 
field."  Dhoumya,  thus  reminded,  said 
to  his  pupils,  "  Let  us  all  go  to  the  place 
where  he  is," 

30.  Having  gone  there,  he  cried,  "  O 
Aruni  of  Pancnala,  where  are  you  ?  Come 
here,  my  child." 

31.  Having  heard  the  voice  of  his  pre- 
ceptor, Aruni  rose  speedily  from  the  bi'^di 
and  stood  before  him. 


ADI  PARVA. 


23 


32.  Addressing  his  precep'orl  Aruni 
Lid,  *'  I  was  in  the  breach  of  the  water- 
course. Having  been  unable  to  stop  it  by 
any  other  means,  I  entered  myself  into  the 
breach  to  prevent  the  water  from  running  out. 
It  is  only  when  I  heard  your  horour's  voice 
ttiat  I  have  left  it,  and  allowed  the  wate  s  to 
escape.  1  salute  you,  great  teacher,  tell  me 
"what  1  am  to  do  now." 

33.  The  preceptor,  thus  addressed,  said, 
*  •  As  you  have  opened   the    water-course   in 

fj-etting  from  the  ditch,  you  shall    be  hence- 
orth  known  as  Uddalaka  as  a  mark  of  your 
preceptor's  favour. 

34.  And  as  you  have  obeyed  my  com- 
mand,   You  shall  obtain  good  fortune. 

35.  All  the  Vedas  will  shine  in  you,  and 
so  will  all  the  Dharma  Sastras,*' 

36.  Being  thus  blessed  by  his  preceptor, 
Aruni  went  away  to  the  country  where  his 
heart  longed  to  go.  The  name  of  another 
Ayuda  Dhoumya's  disciples  was  Upa- 
manyu. 

37.  Him  the  preceptor  thus  addressed, 
•*Go,    my  child,  look  after   my  kine." 

38.  As  ordered  by  his  preceptor,  he  went 
to  look  after  the  cows.  Having  tend 
them  all  day,  he  came  back  to  the  precep- 
tor's house  in  the  evening.  He  then  stood 
before  him  and  respectfully  saluted  him. 

39.  His  preceptor,  seeing  him  in  the  best 
of  health,  asked,  'L'pamanyu,  my  child,  by 
what  means  you  support  yourself  f  You  are 
exceedingly  plump  ?" 

40.  He  answered  to  his  preceptor,  **\ 
support   myself  by  b^ging." 

41.  The  preceptor  said,  "You  should  not 
appropriate  what  you  receive  by  begging 
without  offering  it  to  me."  Being  thus  told 
he  went  away  and  offered  all  that  he  got 
by  begging  to  his  preceptor ; 

42.  And  the  preceptor  look  from  him  all 
that  he  got.  He,  being  thus  treated,  went 
away  to  look  after  the  cattle.  And  after 
having  tend  them  all  day  he  came  back  in 
the  evening.  He  stood  before  his  preceptor 
and   respectfully  saluted  him. 

43.  The  preceptor,  seeing  him  still  as 
plump  as  before,  said,  *'Upamanyu,  my 
child,  1  take  from  you  all  that  you  get  by 
begging.  How  do  you  contrive  to  support 
yourself  now  ?" 

44.  Being  thus  qustioned,  he  answered 
to  his  preceptor,  "Sir,  after  giving  you  all  I 
get  by  begging,  I  go  again  to  beg  to  sup- 
port myself." 

45.  The  preceptor,  said  "This  is  not  the 
way  you  should  obey  your  preceptor.  You 
diminish   the  support  of  othtrs    who  live  by 


beggmg.  Havmg  thus  supported  yourself 
you  have  showed  that  you  are  cove- 
teous." 

46.  Having  assented  to  all  his  preceptor's 
words,  he  went  away  (again)  to  tend  the  kine. 
Having  done  it,  he  stood  before  the  pre- 
ceptor and   respectfully    saluted  him. 

47.  His  preceptor  saw  that  he  was  still 
plump  and  said,  "Upamanyu,  my  child,!  take 
from  you  all  that  you  get  by  begging.  You 
do  not  also  go  out  begging  for  the  second 
time.  How  do  you  now  mana&re  to  support 
yourself  V '  ^^ 

48.  Upamanyu,  thus  questioned,  replied, 
"Sir,  I  now  support  n\yself  with  the  milk  of 
these  cows."  Hearing  which  the  preceptor 
said,  "It  is  not  proper  for  you  to  drink  the 
milk  without  first  asking  my  consent." 

49.  He  assented  to  his  preceptor's  words 
and  went  to  tend  the  cattle.  Having  done 
it  he  stood  before  his  preceptor  and  respect- 
fully saluted  him. 

50.  The  preceptor  saw  that  he  was  still 
fit,  and  he  asked,  "Upamanyu  my  child, 
you  do  not  support  yourself  by  alms,  nor  do 
you  go  begging  for  the  second  time,  nor 
do  you  drink  the  milk  of  my  cows,  but  you 
are  still  fat,  how  do  you  support  yourself 
now?" 

51.  Thus  questioned  he  said,  "I  now  drink 
the  froth  that  the  calves  throw  out  when  they 
suck  their  mothers'  teats." 

52.  The  preceptor  replied,  "The  good 
calves,  out  of  kindness  towards  you,  throw 
out  a  large  quantity  of  froth.  You  should 
not  stand  in  the  way  of  their  full  raeal. 
Know,  it  is  not  proper  for  you  to  drink  the 
froth."  Upamanya  assented  to  this  and  went 
to  tend  the  catUe. 

53 — 54.  Thus  prevented  by  his  precep- 
tor (from  supporting  himself,)  he  did  not 
feed  on  alms,  he  did  not  drink  the  mil|c, 
or  taste  the  froth,  he  had  thus  nothing 
to  eat.  One  day  being  very  much  oppressed 
by  hunger  he  ate  the  leaves  of  Arka  tree  jn 
a  forest.  His  eyes  were  affected  by  the 
pungent,  acrimonious,  crude  and  saline 
qualities  of  the  leaves,  and  he  became  biin^. 
When  he  was  thus  walking  about  feeling  his 
way  he  fell  into  a  deep  well. 

55.  As  he  did  not  return  that  day  to  the 
Rishi's  house  when  the  sun  was  sinkFbg 
down  behind  the  summit  of  the  westetn 
mountain,  the  preceptor  said  to  his  pupils 
that  Upamanyu  had  not  yet  returned.  Afid 
they  replied  that  he  had  gone  to  tend  the 
cat^e. 

56.  On  this  the  preceptor  said,  "Upamanyu 
is  displeased,  because  he  has  been  prevented 
from  the  use  of  every  thing.  He  is,  there- 
fore, making   late  to  come  home.    Let  us 


2i 


MAHABHARATA. 


go  and  find  him  out/'  Having  said  this, 
he  went  with  his  pupils  into  the  forest  and 
called  aloud.  "  Ho,  Upamanyu,  where 
are  you  7    My  child,  come  here.  " 

57.  Havirtg  heard  the  voice  of  his  pre- 
ceptor he  replied,  "I  have  fallen  into  this 
wen."  The  preceptor  asked,  *'  How  have 
you  fallen  into  this  well  ?'* 

58.  He  answered  to  the  preceptor,  "I 
have  become  blind  by  eating  the  leaves  of 
4rka  tree,  and  thus  fallen  into  this  well." 

59.  On  this  the  preceptor  replied,  "Wor- 
ship the  twin  Aswinas,  the  physicians  of  the 
celestials,  and  he  will  restore  you  your  sight." 
Thus  addressed,  Upamanya  began  to  wor- 
ship the  twin  Aswinas  by  reciting  the  follow- 
ing words  from  the  Rig  Veda. 

60—70.  "  You  have  existed  before  the 
creation,  O  vou  first-born  beings  ;  you  are 
manifest  in  this  wonderful  universe  of  five 
elements.  You^are  infinite,  you  are  the  course 
of  Nature  and  mtelligent  Soul  that  pervaders 
all.  I  desire  to  obtain  you  by  the  know- 
ledge, derived  from  hearing  and  meditation. 

You  are  birds  of  beautiful  feathers,  that 
ro^st  on  the  body  which  is  like  to  a  tree. 
You  are  free  from  the  three  common  attri- 
butes of  all  souls.  You  are  beyond  all  com- 
parison. You  pervade  the  universe  through 
Its  spirit  in  every  created  thing. 

You  are  golden  eagles.  You  are  the 
essence  in  which  all  things  disappear.  You 
are  free  from  error  and  vou  do  not  deteriorate. 
You  are  of  beautiful  oeaks,  which  will  not 
unjustly  wound  and  which  are  ever  vic- 
torious in  all  fights.  Having  created  the 
sun,  you  weave  the  wonderful  cloth 
of  night  and  day  by  the  black 
and  white  threads.  You  have  estab- 
lished with  the  cloth  thus  woven  two  courses 
of  actk>n  ;  one  regarding  the  Devas,  and  the 
other  rec^arding  the  Pitris.  You  set  free  the 
bird  of  life,  seized  by  Time  representing  the 
infinite  soul,  so  that  it  may  be  delivered  to 
l^reat  happiness.  Those  that  are  greatly 
Ignorant  on  account  of  the  delusion  of  their 
senses,  think  that  vou,  who  have  no  attributes 
of  matter,  have  ^rms. 

Three  hundred  and  sixty  cows  as  repre- 
sented by  three  hundred  and  sixty  days 
give  birth  to  one  calf  which  is  year.  This 
calf  is  the  creator  and  destroyer  of  all.  Those 
that  search  after  truth,  through  following  diff- 
erent routes,  draw  the  milk  of  true  know- 
ledge with  its  help. 

The  year  is  a  nave  of  the  wheel 
with  seven  hundred  and  twenty  spokes, 
rcprcsentine  as  many  days.  The  circum- 
ference oT  tnis  wheel  is  without  an  end  and 
is  represented  by  twelve  months.  This 
wheel  is  full  of   delusion  and  docs  not  know 


deterioration.  It  affects  all  creatures  belong- 
ing to  this  or  the  other  world.  O  Aswinas, 
set  this  wheel  in  motion. 

The  wheel  of  Time  represented  by 
the  year  has  also  a  nave,  the  six  seasons. 
It  has  twelve  spokes  represented  by  the 
twelve  signs  of  the  Zodiac.  This  wheel  of 
Time  displays  the  fruits  of  all  beings'  actions. 
The  Presiding  Deities  of  Time  obey  this 
wheel. 

Bound  as  I  am  to  its  bond,  O  As- 
winas, make  roe  free  from  this  wheel  of 
Time.  O  Aswinas,  you  are  this  universe 
of  five  elements.  You  are  the  objects  that 
are  enjoyed  in  this  and  the  next  world- 
Raise  me  beyond  the  influence  of  the  five 
elements.  You  are  the  supreme  Brahma,  but 
you  move  on  earth  in  forms  and  enjoy  that 
pleasures  that  the  senses  give. 

You  created  ten  points  of  the  uni- 
verse in  the  begining  of  the  creation.  You 
have  placed  the  sun  and  the  moon  above. 
The  Rishis  perform  their  Yagmas  according 
to  the  course  of  the  sun.  The  celestials 
and  men  also  perform  their  Yagmas  as 
settled  for  them,  and  they  enjoy  thejruits  of 
those  acts. 

Mixing  the  ten  colors,  you  have 
produced  all  the  objects  of  sight.  The 
universe  has  sprung  from  these  objects  in 
which  both  the  celestials  and  men  and  all 
creatures  endued  with  life  are  engaged 
in  their  respective  works.  O  Aswinas,  1 
worship  you.  I  also  worship  the  sky  that  is 
your  handi-work. 

You  are  the  ordainers  of  the  fruits  of 
all  acts  from  which  even  the  celestials  are 
not  free  ;  you  are,  however,  free  from  the 
fruits  of  your  actions.  You  are  the 
parents  of  all.  You  as  males  and  females 
swallow  the  food  which  subsequently  deve- 
lopes  into  the  vital-fluid  ana  blood.  The 
new-bom  babe  sucks  her  mother's  breast, 
it  is  you  who  take  the  shape  of  the  babe. 
O  Aswinas,  restore  my  sight  and  protect 
my  life." 

71.  When  Upamanyu  thus  adored  the 
twm  Aswinas,  they  appeared  and  said. 
"  \Ve  are  pleased  with  your  devotion.  Here 
is  a  cake  for  you.    Take  it  and  eat  it." 

72.  Thus  addressed  he  replied,  •*  O 
Aswinas,  your  words  never  prove  untrue. 
But  I  cannot  take  this  cake  without  offering 
it  to  my  preceptor." 

73.  The  Aswinas  said, — "  Your  preceptor 
also  once  invoked  us,  we  gave  him  a  cake 
and  he  took  it  without  offering  it  to  his 
teacher.     Do  what  your  preceptor  did.'* 

74.  Thus  addressed  he  said,  **  O 
Aswinas,  I  ask  your  pardon.  I  cannot  take 
this  cake  without  offering  it  to  my  preceptor. 


AD!  PARVA. 


^ 


75.  The  Aswmts  said,  "We  are  pleased 
with  your  this  devotion  to  your  preceptor. 
Your  teacher's  teeth  are  of  black  iron,  yours 
will  be  those  of  gold.  Your  sight  will  be 
restored  and  you  will  possess  good  fortune." 

76.  Having  been  thus  addressed  by  the 
Aswinis  he  regained  his  sight.  He  then 
went  to  his  preceptor,  saluted  him  and  told 
him  all  that  had  happened.  And  his 
preceptor  was  very  much  pleased  with  him 
and  told  him  that  he  would  obtain  immense 
prosperity  as  the  Aswinb  had  said. 

77.  All  the  Vedas  will  shine  on  him  and 
so  also  all  Dharma  Sastras»  This  was  his 
trial. 

78.  The  other  pupil  of  Ayudha  Dhaumya 

was  called   Veda.     One  day   his  preceptor 

addressed     him     thus,    '*  Veda,    my  child, 

remain  in  my  house  and  serve  your  teacher. 

It  will  be  to  your  profit." 

79.  Veda,  having  assented  to  it,  remained 
long  in  the  family  of  his  preceptor,  being 
always  mindful  to  serve  him.  Like  an  ox 
under  the  burden  of  his  owner,  he  bore 
heat  and  cold,  hunger  and  thirst,  without  any 
complaint  at  all  trmes ;  and  many  years  thus 
passed  before  his  preceptor  was  satisfied. 

80.  Veda  obtained  good  fortune  and 
universal  knowledge  as  the  result  of  his 
preceptor's  satisfaction.    This  was  his  trial. 

81.  Having  received  his  preceptor's 
permission  he  left  his  house  after  the  com- 
pletion of  living  at  his  house  and  entered 
the  domestic  mode  o*  life. 

82.  When  he  waj  living  in  his  house  he 
got  three  pupils.  But  he  never  asked  them 
to  perform  any  work  or  to  serve  him  in  any 
way. 

83.  Having  himself  suffered  much  woe 
when  living  m  the  i.imily  of  his  preceptor, 
he  did  not  like  to  treat  his  pupils  with 
severity. 

84.  Once  on  a  time  both  the  kings  Jana- 
mejaya  and  Paushya  came  to  his  house  and 
appointed  him  as  their  preceptor. 

85.  One  day  when  he  was  going  to 
depart  on  a  sacrificial  business,  he  employed 
one  of  his  pupils,  named  Uttanka,  to  look 
after  his  house  and  family. 

86.  He  said,  "Uttanka,  whatever  should 
be  required  to  be  done  in  my  house,  let  it 
be  done  by  you  without  n^lect."  Having 
given  him  these  instructions,  Veda  went 
away  on  his  journey. 

87.  Uttanka,  being  always  mindful  of  Uie 
service,  as  asked  by  his  preceptor,  lived  in  the 
family  of  his  teacher.  While  he  was  staying 
there,  the  females  of  his  precentor's  house 
assembled  near  him  and  addressed  him 
thus. 


88.  "O  Uttanka,  the  wife  of  your  precep- 
tor is  in  the  state  in  which  she  might  bear  a 
child.  Your  preceptor  is  absent,  therefore 
you  are  requested  to  stand  in  his  place  and 
do  what  is  needful." 

89.  Uttanka,  having  been  thus  address- 
ed, said  to  the  women,  "It  is  not  proper  for 
me  to  do  it  at  the  request  of  women.  I  fiave 
not  been  asked  by  my  preceptor  to  do  any- 
thing whkh  is  not  proper." 

90.  Some  time  after,  his  preceptor  return- 
ed from  his  journey.  He  heard  all  that  had 
happened  and  was  much  pleased. 

91.  He  said,  "Uttanka,  my  child,  what 
favour  may  1  bestow  on  you  ?  I  have  been 
properly  and  faithfully  serx'ed  by  you.  Our 
friendship  for  each  other  has,  therefore,  in- 
creased. I  grant  you  permission  to  go. 
Depart  and  let  your  wishes  be  fulfilled." 

92.  Uttanka,  thus  addressed,  replied.. 
"Let  me  do  something  which  you  \vish  to 
be  done. 

93.  It  is  said,   he  who  bestows  instruc- 
tions,  but   does   not  receive  Dakskinat  and 
he  who   receives  it  without  giving  Dakshina 
— contrary  to  usa^^e — one  of  these  two  dies,, 
and  bitter  emnity  is  created  between  them. 

94.  I,  who  have  got  your  permission  to 
go,  wish  to  bring  some  Dakshina  for  you." 
On  hearing  tbis^  his  preceptor  said,  "  Ut- 
tanka,  my  child^  then  wait  some  time." 

95.  Some  time  after,  Uttanka  again  sai^ 
to  his  preceptor,  "  Command   me  to  bring 
what  yoo  wish  to  have  as  Dakshinoi 

96.  His  Preceptor  then  said,  "  My 
beloved  Uttanka,  you  have  repeatedly  ex- 
pressed your  des*u*e  to  brin^  something  a& 
an  acknowledgement  of  the  mstructions  you 
have  received  from  mc  Go  to  your  mis- 
tress and  ask  her  what  you  will  bring  for 
Dakshina.**  Thus  directed  by  his  pre- 
ceptor, Uttanka  went  to  his  teacher's  wife 
and  said,  "  Madam,  I  have  received  per- 
mission of  my  preceptor  to  depart,  and 
I  am  desirous  to  bring  some  thing  that 
would  be  agreeable  to  }0u  as  my  Dakshina 
for  the  instruction  I  have  received,  so  that 
1  may  be  free  from  my  debt  of  gratitude." 

97.  •'Therefore,  command  me  what  am 
I  to  bring  as  Dakshina.**  His  preceptress, 
thus  addressed,  said,  •*  Go  to  king  Paushya 
and  beg  from  him  the  car-rings  that  are 
worn  by  his  queen ;" 

98.  "  And  bring  them  here.  Four  days 
hence  is  a  sacred  day ;  on  that  day  I  >n'sh  to 
appear  before  the  Brahma nas  and  distri- 
bute their  food  wearing  those  ear-rings. 
Do  this,  O  Uttanka.  if  you  be  success- 
ful, good  fortune  will  br  yours.  If  not,  what 
good  can  you  expect  ?" 


25 


MAI^ABUARATA. 


99.  Thus  orderedi  Uttanka  took  his 
departure.  When  he  was  passing  along  the 
road  he  ineL  with  an  extraordinary  Targe 
bull  and  a  man  of  extraordinary  large 
stature  riding  on  it.  The  man  addressed 
L'ttanka  thus. 

100.  "O  Uttanka,  eat  the  dung  of  this 
bull."-  But  Uttanka  was  not  willing  to  eat 
it. 

loi.  The  man  a^ain  said,  "O  Uttanka, 
eat  it  without  hesitation.  Your  teacher  ate 
it   before.'* 

102.  When  he  was  thus  addressed,  he 
expressed  his  willingness  (to  eat,)  and  ate 
the  dung  and  drank  the  urine  of  the  bull,  and 
then  respectfully  rose  and  washed  his  hands 
as  he  went  on. 

103.  He  arrived  at  the  palace  of  king 
Paushya  who  was  seated  on  his  throne. 
Uttanka  went  to  him  and  saluted  him  ;  and 
pronouncing  blessings  said, 

104.  "I  have  come  to  you  and  stand 
before  you  a  petitioner."  King  Paushya, 
returning  his  salutations  said,  "Sir,  what 
shall  I  do  for  you  ?" 

105.  Uttanka  replied,  "1  have  come  to 
beg  from  you  your  queen's  ear-rings  as  a 
Dakshina  to  be  given  to  my  preceptor. 
Vou  should  give  me  those  ear-rings." 

-  106.  King  Paushya  said, — '*Go  into  the 
inner-apartment,  and  ask  it  fiiom  the  queen." 
He  went  there,  but  could  not  see  her. 

107.  He  again  said  to  the  king,  "You 
sTiould  not  deceitfully  treat  me  Your 
queen  is  not  in  the  inner-apartment  and 
I  could  not  find  her." 

io8«  Paushya  thought  for  a  while' and 
then  replied,  "Carefully  recollect.  Sir,  whe- 
ther you  arc  defiled  with  the  impurities  of  a 
repast.  The  queen  is  a  chaste  woman,  and 
therefore  she  cannot  be  seen  by  one  who  is 
defiled  by  the  impurities  of  a  repast.  She 
does  not  appear  before  one  who  is  so  de- 
filed." 

109.  Uttanka,  thus  addressed,  thought 
for  a  while  and  then  replied,  "Yes,  it  is  so. 
As  I  was  in  a  hurr>%  I  performed  my  ablu- 
tions when  I  was  walking."  Paushya 
said,  "This  is  a  transgression.  Ablutions 
can  not  property  be  performed  standing  or 
Walking  m  a  hurry." 

1 10.  Uttank.'V  assented  to  what  fell  from 
the  king  and  sat  with  his  face  turned  to- 
wards the  east.  He  washed  his  bands  and 
feet  thoroughly.  He  then  without  s6und 
inrice  sipped  water  which  was  free  from* 
scum  and  froth  and  whiph  was  not  ^^a^m. 
He  took  only  so  miich  of  it  as  to  t^ach  his 
stomach,  l-ic  then  uiped  his  face  twice.  He 
then   touched  his  eycb,  ears  &c.^  \\\\}^  water. 


Having  dpne  all  this  he  again  went    to  the 
inner-apartment. 

111.  He  saw  the  aueen  this  time.  See* 
ing  him,  she  saluted  him  rsverertdally  and 
said.  "Welcome,  Sir  ;  command  roe  what  I 
shall  do  for  you." 

112.  Uttanka  said  to  her,  "You  should 
give  me  your  ear-rings.  1  beg  them  from  yoM 
as  I  wish  to  present  them  to  my  preceptor." 
The  queen,  having  been  highly  pteased 
with  the  conduct  o?  Uuanka,  thought  that 
he  was  a  very  good  man  and  he  could 
not  be  refused.  Therefore,  she  took  off  her 
ear-rings  and  handed  them  over  to  him. 
On  givmor  them  to  Uttanka  she  said,  "These 
ear-rings  are  very  much  sought  after  by 
Takshaka,  the  King  of  the  Nagas.  There- 
fore take  them  with  the  greatest  care." 

1 13.  Uttanka,  being  thus  told,  replied 
to  the  queen,  "Madam,  you  need  not  be 
under  any  apprehension.  Takshaka,  the 
king  of  the  Nagas,  cannot  overcome  me." 

1 14.  Having  said  this,  he  took  leave  of 
the  queen  and  went  back  to  the  king,  whom 
he  addressed  thus,  "Paushya,  I  am  much 
pleased."   Paushya  replied, 

115.  "A  proper  roan  on  whom  charity 
can  be  bestowed  is  got  at  long  intervals. 
You  are  a  guest  with  many  qualifications, 
therefore  I  wish  to  perform  a  Sradh,  Kindly 
wait  a  little." 

1X6,     Uttanka  said,  "Yes,    I    shall  wait - 
Bring  soon  the  provisions  that  are  ready,"' 
The   king,   having  signified   his  assent,  duly 
entertained  Uttanka. 

117.  Uttanka,  seeing  that  the  food  that 
was  broti^t  before  him  was  cold  and 
had  hair  m  it,  considered  it  unclean,  and 
said  to  Paush3a,  "You  give  me  food  that  is 
not  clean,  therefore  you  will  lose  your 
sight." 

118.  Paushya  replied,  "As  you  impute 
undeanliness  to  the  food  which  is  clenn,  you 
will  be  without  a  child."     Uttailka  sai^r 

119.  "It  is  not  proper  for  you  to  curse 
me  after  having  given  me  undean  food. 
You  can  satisfy  yourself  by  occular  proof.*' 
ITiereupon  Paushya  by  seeing  it  pcreonally 
satisfied  himself  that  the  food  was  undean. 

120.  Having  seen  that  the  food  was 
really  unclean,  cold  and  mixed  with  hair, — 
because  it  was  prepared  by  a  woman  whose 
hair  was  not  braided, —^Paushya  b^^  to 
pacify  the  Rishi  Uttanka,  saying, 

72 1.  "Sir,  the  food  ijlaced  before  you  is 
cold  and  hds  really  hair  in  it,  having  been 
prepared  without  suffident  care.  Therefore, 
I  pray  yoii,  kindly  pardon  me.  Let  mc  not 
become  blind."  Uttanka  replied, 


AD!   PARVA. 


2J 


til.  '*What  i  say  must  happen.  Having 
become  blind,  you  may  however  regain  your 
sight  soon.  Grant  also  that  your  curse  on 
me   may  not  take  effect." 

123.  Paushya  said,  "  I  am  not  capable 
«>f  revoking  my  curse.  My  anger  is  not 
ftppeased  even  now.  But  you  do  not  know 
it. 

124.  Bfamhana's  heart  is  as  soft  as 
butter  even  thoi^h  his  words  are  like  sharp 
tabors.  But  contrary  is  the  case  with  the 
IC^atrya.  His  words  are  as  soft  as 
butter,  but  his  heart  is  like  a  sharp  instru- 
mentk 

1-25*  Such  being  the  case,  I  cannot  revoke 
my  curse,  as  my  heart  is  very  hard.  Vou 
may  go."  Uttanka  replied,  "I  showed  you 
Ihe  uncleanliness  of  the  food  placed  before 
me.     I  am  also  pacified  by  you. 

126.  Besides  you  said  that  I  sihould  be 
without  issue,  because  I  falsely  imputed 
tincleanliness  to  the  food.  The  food,  being 
really  unclean,  your  curse  cannot  take  effect. 
I   am  sure  of  it." 

127*  Uttanka,  having  said  this,  went 
away  with  the  ear-rings.  On  his  way  he 
saw  A  naked  beggar,  coming  towards  him. 
He  was  sometimes  coming  in  view  and  some- 
times disappearing. 

128.  Uttanka,  having  occasion  to  have 
some  water,  placed  the  ear-rings  on  the 
ground  and  went  for  it.  In  the  mean  lime 
the  beggar  came  quickly  to  the  place  and 
taking  up   the  ear-rings  ran  away. 

129.  Having  completed  his  ablutions 
and  purified  himself»  and  hawng  bowed 
down  to  the  divinities  and  spiritual  masters, 
he  ran  after  the  thief  as  fast  as  possible. 

130.  Having  overtaken  him,  he  seized 
him  with  all  his  might,  but  the  disguised 
Takshaka,  suddenly  quitting  the  form  of  the 
beggar,  assumed  his  own  real  form,  and 
quickly  disappeared  into  a  large  hole  in  the 
ground. 

131.  Entering  the  region  of  the  Nagas, 
he  proceeded  to  his  own  home.  Uttanka, 
remembering  the  words  of  the  queen, 
pursued  Takshaka. 

132.  He  began  to  dig  open  ihe  hole  with 
a  stick,  but  did  not  make  much  progress. 
Seeing  his  distress  Indra  sent  his  thunder- 
bolt to  his  assistance. 

133.  Saying,  "  Go  and  help  that  Brah- 
mana."  The  thunderbolt  entering  into  fche 
stick  enlarged  the  hole. 

1^.  Uttanka  entered  into  the  hole  after 
tho  thanderMt ;  and  thlis  enteritig  it  he  saw 
the  land  of  the  Nagas^  with  hundreds  of 
palaces,  elegant  mansions,  with  turrets  and 


domes,  and  gateways,  with  wonderful  arenas 
for  various  games  and  entertainments. 

'35'  To  please,  the  Nagas,  he  uttered 
the  following  slokas,  "  O  serpents,  subjects 
of  the  king  Airavata,  you  are  brilliant  in 
battles,  you  shower  weapons  like  clouds^ 
charged  with  lightning  and  driven  by 
wind. 

136.  Beamiful,  variously  formed,  decked 
with  many  colored  ear-rings,  O  children  of 
Airavata,  you  shine  like  the  sun  in  the 
sky. 

137.  There  are  many  settlements  of 
NMfas  on  the  northern  banks  of  th6  Gangies, 
and  there  do  I  often  A\«orship*  the  great 
Nagas. 

138.  Who  but  Airavata  can  desire  to 
move  in  the  burning  sun  ?  When  Dhrita-* 
rastra  goes  out,  twenty  eight-  thousand 
Nagas  follow  him, 

139.  t  salute  you  all  that  have  Airavata 
for  their  elder  brother, — whether  vnou  live 
near  him  or  stay  at  a  distance  from  him. 

140.  In  order  to  get  back  my  ear-rings 
I  worship  you,  Takshaka,  the  Naga-king, 
who  formerly  lived  in  Kurukshetra  and  the 
forest  of  Khandhava. 

141.  Takshaka  and  Ashwa^ena  were 
constant  companions  when  they  lived  in 
Kurukshetra  on  the  banks  of  the  river 
Ihskumati, 

142.  I  also  worship  Takshaka's  younger 
brother  Srutasena,  who  dwelt  at  tne  holy 
place  called  Mahadyumna  with  the  inten- 
tion of  becoming  one  of  the  chiefs  of  the 
Nagas." 

I43»  After  haviJng  thus  saluted  the  chief 
Nagas,  the  Brahmana  Rishi  Uttanka  did 
not  get  his  ear-rings  ;  and  he  became  very 
thoughtful. 

144.  When  he  saw  that  he  did  not  get 
the  ear-rings,  although  he  had  worshipped 
the  Nagas,  he  looked  around  him  and  be- 
held two  women  working  in  a  loom  with  a 
fine  shuttle  and  weaving  a  piece  of  clothe 
There  were  black  and  whue  threads  in  the 
loom.  He  also  saw  a  wheel,  with  twelve 
spokes,  which  was  turned  round  by  six  bdys. 
He  also  saw  a  man  with  a  horse.  In  .  order 
to  please  them  all  he  uttered  the  follow* 
ing  Mantras. 

145.  "  This  wheel,  the  circumference  of 
which  is  marked  by  twenty-four  divisions, 
representing  tAventy-four  lunar  changes; 
contains  three  hundred  spokes.-  It  is  conti- 
nually set  in  motion  by  six  boys. 

146.  These  maidens,  representing  upi- 
x'crsc,  are  continually  weavmg  a<:lpth  with 
white  and  black  threads,  creating  inmimer- 
able  workis  aiK|  mijHoqs  of  l)eir^s  to -inhabit 
them.  ,.    ^ 


28 


mahabharata. 


147.  O,  the  master  of  thimder,  the  pro- 
tector of  the  universe,  the  slayer  of  Vitra 
and  Namuchi,.  O  illustrious  one,  wearincf 
the  black  cloth,  O  Deity,  who  displays  truth 
and  untruth  in  the  universe, 

148.  Who  owns  the  horse  that  was 
obtained  from  the  depths  of  the  ocean  and 
which  is  but  another  form  of  Agpni, — I  bow  to 
you,  O  supreme  being,  O  Lord  of  the  three 
worlds,  O  Purandara. 

140.  Then  said  the  man  with  the  horse, 
"  I  nave  been  much  pleased  with  your 
adoration.    What  good  can  I  do  to  you  ?" 

.  150.  Uttanka  replied,"  Let  the  Nagas 
be  brought  under  my  power."  The  man 
then  said,  **  Blow  into  this  horse." 

.  151.  Thereupon  Uttanka  blew  into  the 
horse,  and  thousands  of  flames  and  fires 
with  smoke  issued  forth  from  every  aperture 
of  the  horse  thus  blown  into. 

152.  The  land  of  the  Nagas  was  at  the 
point  of  being  burnt  down*  wnen  Takshaka, 
taking  the  ear-rinffs,  hastened  to  UtUnka, 
from  his  palace  and  said, 

153.  **  Pray,  Sir,  take  back  your  car- 
rings.  "  Receiving  back  his  ear-rings 
Uttanka  thought, 

'  154.  "  To»day  is  the  sacred  day  men- 
tioned by  my  preceptress.  I  am  at  a  dis- 
tance,— ^how  can  I,  therefore,  show  my 
regard  for  her  (by  presenting  her  with 
the  car-rings)  I"  When  he  was  thus  me- 
ditating the  man  said, 

155.  "  Uttanka,  get  on  this  horse.  He 
will  take  you  in  a  moment  to  the  family 
of  your  preceptor." 

156.  Uttanka  signifled  his  assent,  moun- 
ted the  horse  and  reached  his  preceptor's 
house  in  a  moment's  time.  The  preceptress, 
after  bathing,  was  dressing  her  hair,  sitting 
and  thinking  that  if  Uttanka  did  not  come, 
she  would  curse  him. 

i<7.  At  this  very  time  Uttanka  entered 
the  nouse  of  his  preceptor  and  made  proper 
salutation  to  his  preceptress.  When  he  pre- 
sented her  with  the  ear-ring^,  she  said. 

138.  "  Uttanka,  you  have  come  at  the 
proper  time.  Welcome,  my  child.  As  you 
arc  innocent,  I  do  not  curse  you.  Good 
fortune  will  come  to  you.  Let  your  wishes 
be  crowned  with  success." 

159.  Then  did  Uttanka  salute  his  pre- 
ceptor, and  his  preceptor  said,  **  Uttanka, 
my  child,  wricomt  to  you.  What  made 
you  to  be  so  long  away  1 

1^.  Uttanka  replied  to  the  preceptor, 
**Tht  king  of  the  Nagas,  Takshaka,  of- 
fered obstruction  to  the  business  I  went,  and 
thcrefdre  I  had  to  go  to  the  land  pf  the 
Nagas. 


161  •  There  I  saw  two  maidens  workin£f 
in  a  loom  and  weaving  a  cloth  with  bla^ 
and  white  threads.     What  may  it  be  ? 

162.  I  then  saw  a  wheel,  with  twelve 
spokes,  which  was  being  continually  turned 
by  six  boys.  What  does  it  mean  ?  I  also 
saw  a  man, — who  is  he  ?  I  saw  also  a  horse 
of  extraordinary  siiee, — what  is  that  horse  ? 

163.  On  my  way  I  saw  on  the  road  a 
man  mounted  on  a  bull.  He  lovingly  ad- 
dressed me  thus,  '*  Uttanka,  eat  the  dung 
of  this  bull,  which  was  eaten  by  your  pre« 
ceptor." 

164.  Thus  requested  by  him,  I  ate  the 
dung  of  that  bull.  Who  is  this  man? 
Being  instructed  by  you  I  wish  to  hear  all 
about  them." 

165.  His  preceptor  thus  addressed  said 
to  him,  "  The  two  maidens  you  saw  are 
Dhata  and  Bidhata,  Tht  black  and  white 
threads  represent  night  and  day.  The  wheel, 
with  twelve  spokes  turned  by  six  boys,  is 
the  year,  having  six  seasons. 

166.  The  man  is  Par j any  a  (the  deity  of 
rain) ;  the  horse  is  Agni,  (deity  of  fire). 
The  bull  which  ^ou  saw  on  the  road  is  the 
Airavata,  the  kmg  of  elephants. 

167.  The  man  who  rode  it  is  Indra. 
The  dung  of  the  Bull,  which  you  atets 
Ambrosia.  Certainly  on  account  of  thU 
(eating)  you  were  not  slain  in  the  land  of 
the  Nagas. 

t68.  Indra,  with  six  attributes,  is  my 
friend  ,•  he,  being  moved  by  kindness  to- 
wards you,  showed  you  this  favour  ;  there- 
fore, you  have  been  able  to  return  safely 
with  tne  ear-rings. 

169.  Now,  mild-natured  Uttanka,  I  give 
you  permission  to  go.  You  will  obtain 
eood  fortune."  Uttanka,  thus  obtaining- 
his  preceptor's  leave,  and  being  deadly 
ang^y  against  Taksliaka,  went  towards 
Hastinapur,  resolved  to  take  revenge  on  the 
king. 

1 70.  The  good  Brahmana's  son  reached 
Hastinapur.  Uttanka  then  went  to  see  king* 
Janamejaya, 

171.  Who  had  only  recently  returned 
victorious  from  Takshasila.  He  saw  him 
seated  surrounded  by  his  ministers. 

172.  He  uttered  blessingfs  in  proper  time 
and  addressed  him  in  speech  of  correct 
accent  and  mdodious  sound. 

Uttanka  said  :— 

173.  O  best  of  kmgs,  you  are  spending^ 
your  time  like  a  chikl  when  a  most  impor* 
tarn  matter  urgently  demands  your  atten^ 
tiocu 


ADI   PARVA. 


a9 


Bonti  said  :-- 

174.  Having  been  thiis  addressed  by 
the  Brahmana,  king  Janamejaya  duly 
saluted  him  and  said  to  the  best  of 
Brahmanas. 

Janamejaya  said  :— 

175.  I  perform  the  duties  of  my  Ksha- 
irya  race,  by  looking  after  my  these  sub- 
jects. Tell  me  what  is  the  business  that  I 
am  to  perform  and  by  which  you  are  led 
to  come  here. 

Souti  said  :-- 

376.  Having  been  thus  addressed  by 
the  best  of  kings,  Janamejaya,  the  best  of 
Brahmanas,  distinj^uished  for  good  deeds, 
thus  replied,  **  O  king,  the  business  is  your 
ovn  that  demands  your  attention.  Therefore 
do  it." 

Vttanka  said  :— 

177.  O  king  of  kings,  your  father  was 
killed  by  Takshaka,  therefore  take  revenge 
on  that  vile  serpent  for  the  death  of  your 
noble  father. 

1 78.  The  time  has  come,  I  say,  for  your 
taking  vengance,  ordained  by  Fate.  Go, 
O  king,  and  avenge  the  death  of  your 
noble  father, 

179.  Who  was  unoffending,  but  who 
died  like  a  tree  stricken  by  thunder,  having 
been  bitten  by  this  vile  serpent. 

180.  The  worst  of  the  serpent  race, 
Takshaka,  bein^  intoxicated  with  power, 
committed  an  wicked  act  when  he  bit  your 
father. 

181.  Wicked  in  his  deeds,  he  even  made 
Kashyapa  run  away  when  he  was  coming  for 
the  relief  of  your  god -like  father,  the 
protector  of  the  race  of  royal  usages. 

182.  It  is  proper  for  vou  to  bum  the 
wicked  wretch  in  the  blazing  fire  of  a 
Snake-Sacrifice.  Therefore,  O  king,  soon 
do  the  needful  for  it. 

183.  You  can  thus  revenge  your  father's 
death.  O  king,  you  can  thus  do  me  a  great 
fax-our. 

184.  O  king  of  the  world,  my  business 
was  obstructed  on  one  occasion  by  that 
wretch  when  I  was  going  (to  get  a  present 
for  my  preceptor.) 

Sonti  said^- 

185.  The  King,  having  heard  these 
wor&,  got  ang^  on  Takshaka.  Uttan- 
ka's  speech  inflamed  him  as  ghee  does  the 
sacrificial  fire. 

186.  Even  before  the  presence  of  Uttanka, 
be  sorrowfully  asked  his  ministers  the  parti- 
culars •f  his  father's  going tg  heaven  (death). 


187.  When  he  heard  all  the  circum- 
stances of  his  father's  death,  the  king  of  kings 
was  overecome  with  sorrow  and  pain. 

Thus  ends  the  third  chapter ^  Paushya, 
in  the  Adi  Parva  of  the  blessed  Mana-* 
bharata. 


CHAPTER    IV. 

(PAULAMA  PARVA). 

1.  I>omharshana's  son  Ugrasrava  Souti« 
well-read  in  the  Purahas,  being  present  at 
the  twelve  years'  sacrifice  of  Kulapati 
Saunaka  in  the  forest  of  Naimisha,  stood 
before  the  Rishis  in  attendance. 

2.  Having  read  the  Paranas  with  great 
pains  he  was  very  learned  in  them.  Now 
with  joined  hands  he  addressed  them  thus, 
"What,  Reverend  Sirs,  do  you  wish  to  hear  ? 
What  am  I  to  relate?" 

3.  The  Rishis  replied,  **0  son  of  Lom- 
harshana,  we  shall  ask  you,  and  you  will 
relate  to  us,  who  are  anxious  to  hear,  some 
excellent  stories. 

4.  But  noble  Kulapati  Saunaka"*  is  now 
engaged  in  the  room  of  the  holy  fire, 

5.  He  knows  the  divine  stories  relating 
to  the  Devas  and  Asuras.  He  also  knows 
the  stories  relating  to  men,  Nagas  and 
Gandhar\'as. 

6.  O  Souti,  that  Kulapati  Brahmana  is 
the  chief  in  this  sacrifice  ;  he  is  able,  faith- 
ful to  his  vows,  wise,  and  a  master  of  the 
Sastras  and  Aranyakas. 

7.  He  is  truthful,  a  lover  of  peace,  a 
Rishi  of  hard  austerities,  and  an  observer  of 
the  ordained  penances. 

8.  He  is  respected  by  all  of  us  and  we 
should,   therefore,  wait  for  him. 

9.  When  he  will  sit  on  the  highly 
honoured  scat  for  the  preceptor,  you  will 
reply  to  what  that  best  of  tne  twice -born 
will  ask  you." 

Souti  said  :— 

10.  So  be  it.  When  the  noble  Rishi 
will  be  seated,  I  shall  relate  sacred  stories 
relating  to  variety  of  subjects  as  I  shall  be 
asked  by  him. 

IX.  The  best  of  Brahmanas  (Saunaka), 
after  having  performed  all  his  duties,-^ 
havine  adored  the  divinities  with  prayers 
and  the  Pitris  by  offering  water,— H:ame 
back  to  the  place  of  sacrifice  where  Souti 
was  seated  before  the  assembly  of  Rishis  of 
rigid  vows. 

12.  When  Saunaka  vi'as  seated  rn  the 
midst  of  Ritwik^  and  Sadasya$   who4il5<> 


30 


MAHABHARATA. 


had  come  to  their  places,   Souti  spoke  as 
follows*. 

Thus  indi  tht  fourth    chapteft  Katha^ 

praveshot  in  the  Adi  Parva. 


CHAPTER   V. 

( PAULAMA  PARVA.)— Ca«/f«Mtf</. 

Saonaka  said:— 

1.  Your  fatjier  read  the  whole  of  the 
f'uranas  in  the  days  of  yore.  O  Son  of 
Lomharshana,  have  you  also  made  them 
your  study? 

2.  There  are  in  the  Puranas  interesting* 
stories  and  the  history  of  the  first  genera- 
tions of  the  wise  men.  We  have  heard  them 
all  recited  by  your  father. 

3.  I  am  desinDUs  of  hearing  the  history 
of  the  Vrigu  race.  Tell  us  that  history. 
We  art  allattention  to  listen  to  you. 

Souti  said  :— 

4.  That  which  was  formerly  studied  by 
the  noble  Brahmanas,  which  was  studied 
and  narrated  by  Vaishampayanai 

5—6.  Which  was  also  studied  by  my 
fatheri  has  been  acquired  by  me.  Hear 
with  all  attention,  O  descendant  of  the 
Vrigu  race,  the  history  of  your  race,  res- 
pected by  Indra  and  all  the  celestials,  all 
the  Rishis  and  the  Marutas.  In  this  great 
race  the  great  and  blessed  Rishi  Vrigti  was 
bom. 

7-8.  I  shall  properly  relate,  O  great 
Rishi,  the  history  of  this  race,  as  it  is  in  the 
Puranas.  We  are  told  that  great  Vrigu 
was  begotten  by  self-existing  Brahma  from 
the  fire  at  Varuna's  sacrifice.  Vrigu  had  a 
beloved  son,  named  Chyavana. 

g,  Chyavana  had  a  virtuous  son,  named 
Pramati.  He  had  a  son,  named  Ruuby 
Ghrilachi. 

10.  Raru  had  a  son  by  his  wife  Pramad- 
vara.  O  Saunaka,  he  was  your  grand- 
father ;  he  was  very  virtuous  and  greatly 
learned  in  the  Vedas. 

(i.  He  was  devoted  to  asceticism,  had 
great  repute,  -waw  learned  in  the  Sruti, 
truthful,  virtuous,  well-regulated  in  his  meals 
and  wasthe.mx)st  eminent  amongst  the 
learned  in  the  Vedas. 


Saanaka  saidr 

12^  O  Son  of  SuCa,  wfiy  was  the  illustri- 
ous son  of  Vrigu  named  Chyavana  7  I  ask 
you,  tell  me  an  about  it. 

Sonti  replied  :— 

13^    Vrigu    had   a    very    beloved   wife, 


(named   Puloma)   who  became  quick  wkb 
child  by  him. 

H — 15«  When  the  virtuous  and  chaste 
Puloma  was  in  that  condition  1  one  day 
the  greatly  fanloUs  and  virtuous  Vrkuj 
leaving  her  at  home,  went  to  perfornl  his 
ablutions.  And  it  was  then  that  a 
Raksha,  named  Paulama,  came  to  the 
Rishi*s  hermitage. 

16.  He,  having  entered  into  the  hcr« 
mitage)  saw  the  irreproachable  wife  of 
Vrigu.  Seeing  her  he  was  filled  with  lust 
and  lost  his  reason « 

17.  Seeing  that  a  gtiest  had  cotite, 
beautiful  Puloma,  entertained  him  with  root^ 
and  fruits  of  the  wood. 

18.  O  Rishi,  the  Raksha,  having  seen 
her,  burnt  in  lust.  He  was  very  much  deligh- 
ted, and  he  determined  to  carry  away  the 
irreproachable  lady. 

I  p.  He  said,  "  My  desire  m  fuWiHed."  So 
saying  he  seized  that  beautiful  lady,  and 
carried  her  away.  And  in  fact  that  lady  of 
captivating  smiles,  was  formerly  betrothed 
to  the  Raksha  by  her  father. 

20.  But  he  afterwards  gave  her  avay  to 
the  Rishi  Vrigu  in  due  rites.  Since  then,  0 
descendant  of  the  Vrigu  race,  this  wound 
rankled  deep  in  the  heart  of  the  Raksha. 

21.  He  thought  this  was  a  very  good 
opportunity  to  carry  the  lady  away.  Then 
he  entered  into  the  room  of  the  holy  fire 
where  it  was  brightly  burning** 

22.  The  Raksha  asked  the  burning 
fire,  "O  Agni  !  tell  me  whose  rightful  wife 
this  lady  is. 

23.  You,  O  Agni,  is  the  mouth  of  celes- 
tials ;  tell  me,  I  ask  you.  This  beaulifal 
lady  was  formerly  betrothed  to  me  ; 

24.  But  her  father  subsequently  gave  hef 
to  the  vile  Vrigu.  (  Tell  me  truly  )  if  she 
can  be  truly  called  the  wife  of   Vrigu. 

2$.  As  I  have  found  her  alone  in  the 
hermitage,  I  am  determined  to  carry  hcf 
away  by  force.  My  heart  bums  with  ra^c 
when  I  think  that  Vrigti  has  (jbtaincd  this 
beautiful  woman  who  was  betrothed  to  me. 

26.  Thus  did  the  Raksha  ask  the  flaming' 
fire  again  and  again,  whether  the  lady 
was  Vrigu*s  wife. 

27.  "O  Agni,  you  afways  dwell  irt 
every  creature  as  the  witness  of  their  piety 
and  impiety.    Answer   my    question   truth" 

24.  Bhrigu  has  appropriated  her  ^^ 
was  chosen  by  me  as  my  wife.  Tell  mc 
truly  therefore,  whether   she  ts  not  truly  wy 

wife  by  first  choice. 


ADl   PARVA. 


3« 


29.  Hearmg  from  you  whether  she  is 
Vrigu's  wife  or  not,  I  sSiall  carry  her  away 
from  the  hermitage  even  before  your  pre- 
sence.   Therefore,  ans>ver  me  truthfully." 

Somti  said'— 

30.  Having  heard  his  words,  the  seven 
flamed  Deity  &t  himsdf  very  much  in  diffi- 
culty. He  was  afraid  to  tell  an  untruth  and 
was  equally  afraid  of  Vrigu's  curse.  He  at 
last  slowly  said. 

Agm  said  :— 

31.  **  O  Raksha,  it  is  true  that  this 
Ptrioma  was  first  betrothed  to  you,  but  she 
was  not  taken  by  you  with  (  the  necessary  ) 
holy  rites  and  invocations. 

32.  And  her  father  gave  this  famous 
Puloma  to  Vrigu  in  gift.  He  did  not  give 
her  to  you. 

23.  O  Raksha,  she  was  duly  taken 
by  Vrigu  as  his  wife  in  my  presence  with 
ail  the  Vedk:  rites. 

34.  This  is  she,  I  cannot  tell  a  falsehood. 
O  best  of  Rakshas,  falsehood  is  never  res- 
pected in  this  world. 

Thus  ends  the  fifth  chapter^  Paulama 
in  the  Adi  Parva, 


CHAPTER  VI. 

(PAULAMA  PARVA).— C(?«<in««/. 

Soatisaidr— 

1.  O  Brahman^  having  heard  these 
words  of  Agni,  the  Raksha  assumed  the 
form  of  a  boar  and  carried  her  away  as  fast 
as  the  wind  or  the  mind. 

2.  The  child,  of  Vrigu,  whp  was  in  her 
womb,  was  very  much  enraged  al  this  vio- 
lence, and  he  dropped  dawn  from  his 
mother's  womb.  For  this  reason  he  got  the 
name  of  Chyavana. 

3.  On  seeir^  that  the  child  had  dropped 
from  her  mother's  womb  as  shinninr  as  the 
sun,  be  quitted  the  grasp  of  the  lac^*.  But 
he  fdl  down  and  was  burnt  to  ashes. 

4.  O  descendant  of  Vrigu,  the  beautiful 
Pukxiia,  being  afflicted  with  grief,  took  up 
her  child  Chyavana  and  walked  away. 

5.  The  Grandfather  of  all  beings,  Brahma 
himsdf  saw  the  faultless  wife  of  Vrigu 
weeping  with  eyes  fuH  of  tears. 

6.  The  Grandfather  of  afl  bdngs,  noble 
Brahma  consoled  his  own  daughter-in-law 
(Pukxna),  and  a  great  river  was  formed 
from  the  teais  that  leU  frombereyes. 

7*S-  The  river  followed  the  foot-steps  of 
the  wife  sA  the  great  Rishi  Vrigu ;  and  ihc 


Grandfather  of  the,  worlds,  seeing  it  follow 
the  path  of  his  son's  wife,  named  it  himself* 
He  called  it  Vadhusara,  and  it  passed  by 
the  hermitage  of  Chyavana. 

9.  In  this  way  was  born  Chyavana. 
the  son  of  Vrigu  of  great  power.  Ana 
Vrigu  saw  his  son  Chyavana  and  kis  beautir 
ful  mother.  He  asked  his  wife  Puloma  in 
a  ragd, 

Vrigfu  said  :— 

10.  Who  made  you  known  to  the  Raksha 
resolved  to  carry  you  away  ?  O  lady 
of  captivating  smites,  he  could  not  (himsel/) 
know  you  to  be  my  wife. 

1 1 .  Tell  me  who  it  was  that  told  the 
Raksha  of  you,  so  that  I  may  curse  him 
from  anger. 

Puloma  said:— 

12.  O  Lord,  I  was  made  known  to  the 
Raksha  by  Agni.  He  carried  me  away 
weeping  like  the  Kurari. 

13.  I  was  rescued  only  by  the  extraondi- 
nary  brightness  of  your  son.  The  Rakshai 
quitted  his  grasp,  and  falling  to  the  ground, 
was  turned  into  ashes. 


Sonti 

14.  Having  heard  thb  from  Puloma 
Vrigu  became  exceedingly  angry,  and  out  of 
anger  he  cursed  Agni,  saj^i^,  "Be  ait  al1<^ 
devouring  (element). 

"  Thus  ends  the  sixth  chapter,  "CursM 
OH  Agni"  in  the  Adi  Parva, 


CHAPTER   VII. 

(PAULAMA  PARVA). 


Senti  said  :— 

1.  Thus  being  cursed  by  Vr^n,  Agm 
said  in  anger,  "What  do  vou  mean,  O  Br^- 
mana,  by  this  rashness  that  you  have  shown 
towords  me? 

2«  What  transmssion  is  committed  by 
me,  who  tried  to  do  justice  and  to  mak  fh^ 
truth  impartially  7  Being  asked,  I  toM  the 
truth. 

3.  A  witness,  who  being  asked  about  a 
thing  which  he  knows,  says  soiaednng  else 
than  what  it  (really)  b«  rums  his  aosccstom 
and  descendants,  both  to  the  seventh  gentr** 
ation. 

4*  He,  who,  knowing  a  thing  fufl  we8i 
does  not  disck>se  what  he  knows  when  asl^ed 
b  undoubtedly  tainted  with  sin. 

5.  I  can  also  curse  yoit,  but  ^taktft^m 
nas  arc  hdd  in  rcspea  by  roc,    Allhoughi 


32 


MAHABHARAtA. 


0  Brahmana,  these  are  known  to  you,  I 
shall  yet  speak  them  to  j'ou.  Please 
attend. 

6.  Having  multiplied  myself  by  Yoga 
power,  I  am  present  in  many  forms.  (1  am 
present)  in  the  Agnihotra,  Yoga,  in  Karma, 
and   in  other  sacrifices. 

7.  The  Devas  and  Pitris  appear  from 
the  ghee  that  is  poured  in  my  flame,  accor- 
ding to  the  ordinances  of  the  Vedas. 

8.  The  Devas  are  waters,  the  Pitris  are 
also  waters.  The  Devas  have  equal  rights 
with  the  Pitris  to  perform  the  sacrifices, 
called  Darsas  and   rurnatnaslias, 

9.  Therefore  the  Devas  are  the  Pitris 
and  the  Pitris  are  the  Devas.  They  are  iden- 
tical beings,  and  they  are  also  separately 
worshipped  at  Parvas  (changes  of  the 
moon). 

10.  The  De\^  and  the  Pitris  eat  what  is 
poured  upon  me.  I  am,  therefore,  called 
the   moutn  of  the  Devas  and  the  Pitris. 

11.  At  the  new-moon  the  Pitris,  and  at 
the  ful]«>moon  the  Devas  are  fed  through  my 
mouth  with  the  ghee  that  is  poured  on  me. 
Being  their  mouths,  how  can  I  be  the  eater 
of  all  things  ?" 

Sonti  Baid:~ 

la.  After  reflecting  for  some  time,  Agni 
withdrew  himsdf  from  all  places  in  the 
world.  (He  withdrew  himself)  from  the 
Agnihotra  of  the  twice-born,  from  Yagma, 
from  places  of  hely  rites  and  from  other 
ceremonies. 

13.  Being  deprived  of  0ms  and  Vashats^ 
of  Swadhas  and  Swahas,  alt  creatures  be- 
came very  much  distressed  for  want  of  fire. 

14-15.  Thereupon  the  Rishis  went  to 
the  cdestials  in  great  anxiety,  and  address- 
ed them  thus,  "O  immaculate  beings,  the 
three  worlds  have  been  confounded  at  the 
cessation  of  their  sacrifices  and  ceremonies  for 
the  loss  of  fire.  Therefore,  be  pleased  to  do 
the  i>eedluh  There  should  not  be  any  loss  of 
time."  The  celestials  and  the  Rishis  then 
went  together  before  the  great  Brahma. 

i6«  They  told  him  all  about  the  curse  on 
Agni  and  consequent  interruption  of  all  cere- 
monies. They  said,  **  O  Mahabhaga,  Agni 
has  been  cursed  by  Yrigu  for  some  reason. 

17.  How  is  it  possible  for  Agni,  who  is 
6te  mouth  of  the  celestials,  who  eats  the 
first  part  of  what  is  offered  in  sacrifice,  who 
eats  also  the  sacrificial  ghee  to  become  the 
eater  of  every  thing  promiscuously  V* 

18.  The  creator  of  the  world  having 
heard  all  this,  called  Agni  to  his  presence. 
m«ai<j|('to  Agni.  ^o  is  eternal  like  him 
and  who  is  creator  of  all,  in  gentle  words. 


19.  "You  are  the  master  of  alf  creatures, 
you  are  their  distroyer,  you  preserve 
the  three  worlds,  you  are  also  the  promoter 
of  all  sacrifices  and  ceremonies, 

20.  Therefore  act  in  a  way,  so  that  world^s 
ceremonies  are  not  interrupted.  O  the  eater 
of  sacrificial  gheet  you  being  the  Lord  oi 
all,  how  have  you  become  so  foolbh  ? 

21.  You  are  always  pure  in  the  Universe, 
you  are  the  stay  of  all  creatures.  You  shafl 
not  be  the  eater  of  all  thing  with  *aU  your 
body. 

22.  O  Diety  of  flames,  only  the  flamtes, 
that  are  in  the  vilest  part  of  your  body,  will 
eat  all  things  alike,  and  the  part  of  your  body 
which  eats  flesh  will  also  eat  all  things.  As 
all  things  become  pure,  touched  by  the  sun- 
beams, 

23.  So  will  every  thing  be  pure  that  will 
be  burnt  in  your  flames.  O  Agni,  you  are 
the  supreme  energy,  born  of  your  own 
power. 

24.  By  that  power,  make  the  Rishi*s 
curse  true.  Continue  to  receive  your  por- 
tion and  that  of  the  celestials  offered  inta 
your  mouth." 

Souti  said*— 


25.  Agni  then  replied  to  the  Grand- 
father, "Be  it  so"  and  he  went  away  to  obey 
the  command  of  the  Paramesti  (Supreme 
Lord). 

26.  The  Rishis  and  the  celestials  also 
in  great  delight  returned  to  the  place  whence 
they  went.  And  the  Rishis  continued  to 
perform  their  ceremonies  and  sacrifices  as 
before. 

27.  The  celestials  in  heaven  and  all 
creatures  on  earth  were  exceedingly  rejoiced  ; 
and  Agni  too  was  rejoiced,  because  he 
became  free  from  the  curse. 

28.  Thus  in  the  days  of  yore,  O  possessor  of 
the  six  attributes,  was  Agni  cursed  by  Vrigu. 
Such  is  the  ancient  history  founded  thereon  ^ 
which  contains  the  account  of  the  destruction 
of  Paulama  and  the  birth  of    Chyavana. 

Thus  ends  the  seventh  chapter ^  Vatdama, 
in  the  Adi  Farva, 


CHAPTER  VIII. 

(PAULAMA  PARV A.)— ConHnuHf. 

Souti  said  :— 

I.  O  Brahmana,  Chyavana,  the  son  of  Vrign 
begat  a  son  on  his  wife,  named  Sukitnya. 
And  son  of  Sukanya  was  the  illuslriouf 
and  ihc  resplcndenlly  energetic  Pramati. 


ADI   PARVA. 


33 


a.  Pramati  begot  a  son  called  Ruru  on 
Ohritachi.  Ruru  begot  a  son  called  Sunaka 
fll\  his  W}f«»  Framadvara. 

5.  I  shall  tell  you  at  length,  O  Brahmana, 
the  history  of  the  resplendently  energetic 
Ruru.     Listen  to  it  in  detail. 

4%  In  the  da)^  of  yofe,  there  was  a 
Rishi,  named  Sthulokesha,  who  was  pos- 
sessed of  ascetic  powers  and  learning,  and 
engaged  in  doing  good  to  all  creatures, 

5.  At  this  time,  O  Brahmana  Rishi, 
Mcnaka  became  quick  with  child  by  the 
king  of  the  Ghandharvas,  named  Viswa- 
vasu. 

6%  O  Descendant  of  Vrigu,  the  Apsara 
M enaka,  when  the  time  came,  delivered  her 
child  near  the  hermitage  of  Sthulokesha. 

7,  And,  O  Brahmana»  the  cruel  and 
shameless  Apsara  Menaka,  after  dropping 
the  child  on  the  banks  of  the  river,  went 
away. 

8 — 9.  The  great  Rishi  saw  the  girl  lying 
forsaken  in  a  lonely  place  on  the  banks  of 
the  river,  blading  in  beauty ;  she  was  as 
beautiful  as  a  child  of  an  immortal.  And  the 
^reat  Brahmana,  Sthulokesha,  the  chief  of 
Munis,  finding  it  a  female  child, 

10.  Out  of  compassion,  took  it  home  and 
brought  it  up.  The  lovely  child  grew  up 
in  the  hermitage  of  the  great  Rishi. 

11.  The  great  Rishi,  the  blessed  Sthulo- 
kesha, performed  for  her  in  succession  all  the 
ceremonies  with  that  of  her  birth,  as  ordained 
in  the  Sastras^ 

13.  As  she  surpassed  all  others  in  beauty, 
in  goodness  and  in  every  good  quality, 
the  great  Rishi  gave  her  the  name  of 
Pramadvara. 

13.  Ruru  saw  her  in  the  hermitage  and 
the  pious  man  fell  in  love  with  her, 

14.  He  made  his  father  Pramati,  the 
son  of  Vrigu,  acquainted  with  his  love 
through  his  companions.  Thereupon  Pra- 
mati asked  the  illustrious  Sthulokesha  to 
give  Pramadvara  to  his  son. 

15.  The  Rishi  betrothed  Pramadvara  to 
Ruru,  fixing  the  day  of  marriage  when 
the  star  Varga  Daivata  would  be  in  ascen- 
dant. 

^  16.  A  few  days  before  the  date  fixed  for 
t!ie  nuptials,  while  the  lovely  girl  was  playing 
with  her  companions, 

17.  Her  time  having  come  and  impelled 
by  Fate,  she  trod  upon  a  snake.  She  did  not 
pirceive  it,  as  it  lay  coiled. 

18.  The  snake,  to  fulfil  the  will  of  Fate, 
stang  the  heedless  girl  with  its  venomous 
fangs. 


19.  Stung  by  the  snake,  she  suddenly 
fell  senseless  on  the  ground  w4th  her  color 
faded  and  all  her  beauties  gowe^ 

20.  Her  hair  dishevelled,  a  spectacle  of 
woe  to  her  friends  and  companions.  She, 
who  was  so  handsome  when  alive,  bscame 
in  death  what  was  too  painful  to  look  at. 

21.  The  slendcr-\vai3ted  girl,  as  she  lay 
on  the  ground  as  one  asleep,  looked  more 
beautiful  than  slie  was  when  alive. 

22.  Her  father  and  other  ascetics,  who 
were  present,  saw  her  lying  motionless  on 
the  ground  with  the  beauty  of  a  lily. 

23.  Then  there  came  all  the  noted  Brah- 
manas,  filled  with  compassion.  Swastya- 
treya,  Mahajana,  ICushika,  Sankh^'ame- 
khala, 

24.  Uddalaka,  Katha,  and  the  renowned 
Sweta,  Bharadwaja,  Kaunakutsya,  Arshli- 
sena,  Goutama, 

25.  Praniati  and  Pramati's  son  Ruru, 
and  other  inhabitants  of  the  forest  were 
filled  with  compassion  and  they  all  wept 
when  they  saw  the  n>aiden  lying  on  the  ground 
overcome  "by  the  poison  of  the  snake.  And 
Ruru,  being  exceedingly  pained,  left  the 
scene. 

Thus  ends  the  eighth  chapter,  Paulama, 
in  the  Adi  Parva, 


CHAPTER   IX. 

(PAULAMA  ?\KVA.)-^Continued, 

Souti  replied  :— 

1.  While  the  noble  Brah manas  were 
sitting  round  the  dead  body,  Ruru,  much 
agrievedt  retired  into  a  deep  forest  and  swept 
aioud. 

2.  Overwhelmed  with  |frief,  he  indulged 
in  much  piteous  lamentations.  Remember- 
ing his  beloved  Pramadvara,  he  thus  lament- 
ed in  grief, 

3.  "  Alas !  The  slender-bodied  beauty 
who  increases  my  grief,  is  now  lying  on  the 
bare  ground.  What  can  be  more  painful 
than  tliis  to  all  her  friends  ! 

4.  If  ever  have  I  bestowed  charity,  if 
ever  have  I  observed  penances,  if  ever  have 
I  showed  respect  to  my  superiors,  let  the 
merits  of  these  acts  restore  to  life  my  be- 
loved one. 

5.  If  ever  have  I  controlled  my  passions 
from  my  birth,  if  ever  have  I  stuck  to  my 
vows,  let  the  beautiful  Pramadvara  rise  from 
the  ground." 

6.  While  he  was  thus  lamenting  in 
sorrow  for  the  loss  of  his  bride,  a  heaven's 


Si 


WAHABHARATA. 


^messenger  came  to  him  in   the  forest  and 
addressed  him  thu!f ;— * 

The  Devaduta  said  :— 

7.  O  Ruru,  the  words  that  yoti  are  titter- 
ing in  grief  can  have  no  effect ;  for,  O  noble- 
vninded  (Rishi),  one  belonging  to  this  world, 
^hose  days  are  run  out,  cannot  come  back 
to  life  again. 

8.  This  poor  child  of  the  Gandharva  and 
tlte  Apsara  has  her  days  run  out ;  therefore, 

0  child,  do  not  give  yourself  up  to  grief. 

g.  The  great  dieties,  however,  have  pro- 
vioed  beforehand  <a  means.  If  you  comply 
with  it,  you  may  get  back  your  Pramad- 
vara. 

Sum  said  :— 

10.  O  messenger  of  heaven ,  (tell  me)  what 
means  have  been  provided  beforehand  by 
the  dieties.  Tell  me  in  fuH,  so  that  I  may 
comply  with  it.    You  should  save  me. 

The  Devaduta  said  :— 

11.  O  Descendant  of  Vrigii,  give  up 
half  of  your  own  life  to  your  bride  and,  O 
Rum,  your  Pranjadv^ra  will  then  rise  from 
the  ground. 

Born  said  :— 

12.  O    best    of     heaven's    messengers, 

1  give  up  half  of  my  life  to  my  bride.  Let 
iny  beloved  one  rise  in  the  dress  and  the 
form  of  love. 

Souid  said:— 

13.  The  king  of  the  Gandharvas  and  the 
greatly  qualified  messenger  of  heaven,  both 
went  to  the  Diety  Dharma  and  addressed 
him  thus  :— 

14.  "O  king  Dharma,  if  it  pleases  you, 
let  the  beautiful  bride  of  Ruru,  Pramadvara, 
rise  up  endued  with  a  moitey  of  Ruru's 
life." 

The  Dharmaraja  said  :— 

15.  *'0  messenger  of  heaven,  if  it  be  your 
wish,  let  the  bride  of  Rum,  Pramadvara, 
rise  up  endued  with  a  moitey  of  Ruru's 
life. 

Souti  said  :-^ 

16.  When  Dharma  thus  spoke,  the 
beautiful  Pramadvara,  the  betrothed  bride 
of  Rum,  rose  up  as  from  a  slumber. 

17.  It  was  s«en  afterwards  that  the  best- 
owal of  a  moitey  of  his  own  life  to  resusciate 
his  bride  by  Rum  of  long  Hfe,  led  to  a 
curtailment  of  his  outi  life. 

i8.  Thereupon  their  fathers  gladly 
married  them  uith  due  rites,  and  the  couple 
passed  their  days  devoted  to  each  other. 


19.  Thus  havhrg  obtained  a  wife,  clHIi* 
cult  to  be  obtained,  who  was  beautiful 
and  brifirht  as  the  filaments  of  the  k>tus,  the 
Rishi  of  hard  aasterities  (Ruru)  made  a  vow 
to  destroy  the  serpent  race. 

20.  Whenever  he  saw  a  snake,  he  w^ 
filled  with  great  anger>  and  he  always  killed 
it  wTtli  a  weapofik 

21.  One  day,  OBrahmana,  Ruru  entered 
into  a  very  large  forest.  He  saw  an  old 
Dumiwoa  snake  tying  on  the  ground. 

22.  Thereupon  with  the  hitentk>n  o^ 
killing  it.  Rum  raised  hi$  staff  in  anger, — a 
staff  like  the  staff  of  Death.  The  Dunduva 
then  said  to  the  angry  Brahmanay 

23.  •*  O  Rishi,  I  have  done  you  no  harm« 
Why  shoukl  3'ou  kill  me  in  anger  ?  " 

Thus  tnds  the  ninth  chapter,  Paulama, 
in  ihe  Adi  Parva. 


CHAPTER  X. 

(PAULAMA  PARVA.)— Caif/fiiii#«/. 

Ruru  said  :— 

1.  My  wife,  who  was  as  dear  to  me  as 
my  life,  was  stung  by  a  snake ;  on  which  I 
took>   O  snake,  a  fearful  vow  ; 

2.  Namely  that  I  would  kill  every  snake 
that  I  might  meet  with.  Therefore  I  shall 
strike  you  and  you  sloall  be  deprived  of  yotr 
life. 

^e  Dunduva  said  :~ 

3.  O  Bramhana,  there  are  other  snakes 
which  bite  man.  The  Dunduvas  are  only 
snakes  in  name.  Therefore,  you  should  not 
kill  the  Dunduvas, 

4.  Subject  to  the  same  calamity^  but  not 
sharing  the  same  good  fortune,  being  same 
in  woe,  but  different  in  joy,  you  should  not 
kill  the  Dunduvas^  for  you  cannot  judge 
between  right  and  wrong. 

Souti  said  :— 

5.  Hearing  those  words  of  the  snake, 
and  seeing  that  the  snake  was  really  of  the 
Dunduva  v\t\^,  and  that  it  was  terribly 
frightened,  Ruru  did  not  kill  it. 

6.  Then  Rum,  the  possessor  of  six 
attributes,  cheering  up  the  snake,  said  to 
it,  "Who  are  you.  tell  me.  O  snake,  that 
have  been  thus  metamorphosed  ?" 

The  Dunduva  said  :— 

7.  O  Riuni,  I  was  formerly  a  Rishi. 
named  ShahasrapaU.  It  is  by  the  curse  of  a 
Brahmana  that  I  have  become  a  snake. 


ADl   PAnvA. 


3S 


Eurti  said  :— 

8.  O  best  of  snfakes,  why  were  you  cursed 
hy  an  angry  Brahmana  ?  And  how  long 
will  your  this  body  continue  ? 

Thus  ends  the  tenth  shapteft  Paulama, 
in   tJie  Mi  Parva, 


CHAPTER  Xr. 

(PAULAMA  PARV A,)^Continued. 

The  DundHTa  said  :— 

1.  In  time  gone  by,  I  had  a  friend,  a 
Brahmana,  by  name  Khagama.  He  \vas 
Cnithfui,  and  possessed  spiritual  powers 
by  penances. 

2.  When  he  was  engaged  in  Agnihotra, 
out  of  boyish  frivolity,  I  made  a  snake  of  the 
blades  of  grass  and  tried  to  frighten  him. 
He  fainted  away  (when  he  saw  this  mock 
snake). 

3.  Recovering  his  senses,  that  truthful 
and  penance-performing  Rishi  exclaimed  in 
anger, 

4.  "As  you  made  a  powerless  mock 
snake  to  frighten  me,  you  will  yourself  turn 
into  a  venomless  serpent  by  my  curse." 

5.  O  Rishi,  I  was  well  aware  of  the  power 
of  penances  that  he  possessed.  Therefore, 
with  an  agitated  heart,  I  addressed  him 
thus, 

6.  Bending  low  and  joing  both  hands, 
''As  I  am  your  friend,  1  have  done  ihis 
only  as  a  joke  to  make  you  Iaugh« 

7 — 8.  You  should,  O  Brahmana,  pardon 
nie  and  revoke  your  curse."  Seeing  me 
very  much  distressed,  the  ascetic  was  moved  ; 
and  breathing  hot  and  hard,  he  said,  "What 
I  have  said  must  happen. 

9.  O  ascetic,  listen  to  what  I  say  ;  and 
hearing  it,  O  pious  man,  always  lay  it  to 
your  heart. 

10.  When  Runs  the  holy,  the  son  of 
Pramati  will  appear,  you  will  be  immediately 
relieved  of  the  curse  on  seeing  him." 

11.  You  are  the  very  Ruru,  the  son 
of  Pramati.  Now  regaining  my  natural 
form,  I  shall  speak  something  for  your 
benefit. 

Souti  said  :— 

12.  That  illustrious  fman  and  the  best 
of  Brahmanas  then  left  his  snake-body  and 
attained  his  own  form  and  original  bright- 
ness. 

13.  He  then  ""addressed  Rum  of  imcom- 
parable  power,  saying,  ••  O,  best  of  beings, 
the    highest    morality    is   '  N< 


14.  Therefore,  a  Brahmana  should  never 
take  the  life  of  any  creature.  The  injunc- 
tion of  the  Srati  is  that  a  Brahmana  snould 
always  be  mikk 

15.  Learned  in  the  Vedas  and  the  Vedan- 
gas  and  an  inspirer  of  confidence  in  all  crea-^ 
turcs,  kind  to  all,  truthful,  and  forgiving ; 

16.  And  a  great  retainer  of  the  Vedas  irr 
memory, — these  are  the  natural  duties  of  a 
Brahmana.  The  natural  duties  of  Kashtrya 
are  not  those  of  >'our5. 

17.  To  be  sterr^,  to  hoW  scepts,  to  rule 
the  subjects,  are  the  natural  duties  of  the 
Kshatrya.^    Listen  to  me,  O  Ruru». 

18.  In  days  of  yore,  the  snakes  were 
destroyed  in  the  sacrifice  of  Janamejaya, 
but  the  terrified  snakes  were  saved  by  a 
Brahmana. 

19.  It  was  by  AstiP^  Teamed  in  the 
Vedas  a«id  the  Vedangas  and  mighty  in 
spiritual  power." 

•  Thus  ends  the  eleventh  chapter t  Panlama, 
in  the  Adi  Parva. 


CHAPTER  XII. 

(PAULAMA  PARV A.)^ContiMued, 

Ruru  said  ;— 

i«  O  best  of  the  Htrice-bom,  why  did 
kinfi^  Janamejaya  become  the  destroyer  of  the 
snakeSy  and  now  did  he  destroy  them  ? 

1.  Why  were  they  saved  by  wise  Astika , 
the  best  of  Brahmanas  ?  I  am  desirous  of 
hearing  all  this. 

Biflhi  said:— 

3.  O  Runir  you  will  hear  the'  important 
history  of  Astika  from  the  Brahmanas* 
Saying  this  he  disappeared. 

Souti  said : — 

4.  Ruru  rushed  in  search  of  the  Rishi,  but 
he  did  not  find  him  in  all  the  forest.  Finding 
him  not,  he  sat  down  on^thc  ground,  much 
fatigued  tf 

5.  He  felt  himself  confounded  and  seem- 
ed to  lose  his  senses.  He  repeatedly  pon- 
dered over  the  Rishi *s  words. 

6.  R^aininghis  senses,  he  came  home  and 
asked  his  father  (to  relate  the  history),  and 
his  father  related  to  him  the  story. 

Thus  ends  the  tvfelfth  chapter ,  Paulama 
in  the  Adi  Parva. 


Life.' 


Not   to   destroy 


3« 


MAHABHARATA. 


CHAPTER  Xm. 

(ASTIKA  PARVA.) 

Saunaka  said  :— 

1.  Why  did  that  best  of  kin^s, 
king^  Janamejaya,  resolve  to  destroy  the 
snakes  in  a  Snake -sacrifice  7 

2.  O  Soud,  tell  us  in  full  the  true  story. 
Why  did  the  best  of  the  twice-bom  Astika, 
the  foremost  of  ascetics,  rescue  the  snakes 
from  the  blazing  fire  7 

3.  Whose  son  was  the  monarch  who 
performed  the  Snake-sacrihce  ?  Whose  son 
was  that  best  of  the  twice*bom,  (who  saved 
the  snakes)  7    Tdl  us  this. 

Souti  said  :— 

4.  O  best  of  speakers,  the  story  of 
Astika  is  very  long,  I  shall  relate  it  in  full. 
O  Listen. 

Saunalca  said  :— 

5.  I  am  desirous  of  hearing  In  detail 
the  interesting  history  of  Astika,  the  illus- 
trious Brahmana. 

Sonti  said:— 

6.  The  Ikahmanas  call  this  history,  re- 
cited by  Krishna  Dwaipayana,  a  Purana. 
To  the  dwellers  of  Naimisharanya, 

7.  Was  it  formeriy  narrated  by  my  learn- 
ed father  l^mharshana,  the  disciple  of  Vyasa, 
as  requested  by  the  Brahmanas. 

8.*  I  was  present  at  the  time,  O  Saunaka. 
As  you  ask  me,  I  shall  recite  it  exactly  as  I 
heard  it. 

9.  (Listen)  to  this  all  sin -destroying 
history.  Astika's  father  was  as  powerful  as 
the  Prajapati. 

10.  He  was  a  Brahmachari,  always  en- 
gaged in  austere  penances,  regular  in  meals, 
a  great  Rishi  of  controlled  sexual  desire. 
He  was  known  by  the  name  of  Jaratkanu 

1 1 .  He  >vas  the  foremost  of  Ya^avaras^ 
a  man  of  rigid  vows,  highly  religious  and 
endowed  with  great  ascetic  powers.  Once  at 
a  time  this  great  ascetic, 

12.  Being  Jaira  Shayan  Griha  (living 
in  the  place  where  ni^^ot  overtodk  him), 
ronmed  all  over  the  world,  bathed  in  many 
sacred  waters  and  visited  many  holy  shrines, 

1 7^.  He  practised  difHcuU  austere  penances ; 
and  feeding  on  air.  remaining  in  fast,  and 
renouncing  sleep  forever,  he  roamed  (over 
tlic  worfd.) 

T4.  A^  bright  as  a  blazing  fire,  he  roamed 
ab-^'jr.  and  thu-  roving  about,  he  one  day 
5^ A-  \\\\  ancc-lor.'. 


15.  Hanging  their  heads  dowTi  in  ;i  ^eot 
hole,  their  feet  pointing  upwards.  On  sec* 
ing  them,  Jaratkaru  acidresscd  his  ances- 
tors thus, 

16.  *•  WTx)  are  you  thus  hanging  in  the 
hole,  your  heads  downward,  by  a  rope  of  the 
Birana  fibre  which  has  been  esXxn  by  the 
rats  that  live  secredy  near  thb  hole  7" 

The  Ancestors  said  :— 

17.  W^e  are  Rishis  of  austere  penances, 
called  yayavara.  We  are  sinking  down  into 
the  earth  for  the  want  of  an  offspring. 

18.  We  have  a  son,  named  Jaratkaru. 
Unfortunate  we  arc,  that  wretch  has  adopt- 
ed asceticism. 

19.  And  therefore  that  fool  does  not  think 
of  marriage  to  raise  up  offspring.  It  is 
for  thb  reason,  namely  the  want  of  offspring, 
that  we  are  thus  suspended  in  the  hole. 

20.  Having  means,  we  are  like  sinnem 
who  have  no  means.  O  excellent  man,  who 
are  you  that  are  sorrowing  for  us  like  a 
friend  7 

21.  O  Brahmana,  we  wish   to  know  who. 
you    are    that   stand   near  us,  and  why,  O 
excellent  man,  are  you  sorrowing  for  us  7 

Jaratlcara  said  :— 

22.  You  are  my  sires  and  grand-sires, 
I  am  that  very  Jaratkaru.  Tell  me  what  I 
shall   do. 

The  Aocestmrs  said :— 

23.  Try  your  best  to  do  that  by  v/h;ch 
you  can  raise  up  an  offspring  to  extend  our 
line.  You  will  then  do  an  act  meritorious 
both  for  you  and  for  us. 

24.  O  Son,  not  by  the  fruits  of  ^Trtifc, 
not  by  the  hoarded-up  ascetic  penances, 
does  one  acquire  such  merit  as  is  acquired 
by  one  who  is  a  father. 

25.  Therefore,  O  son,  set  your  mind 
upon  marriage  and  offspring  at  our  com- 
mand.    It  will  do  us  the  higbest  good. 

Jaratkara  said  :— 

26.  1  shall  not  marry,  nor  shall  I  earn 
money  for  my  own  self.  But  I  shall  marry 
to  do  you  good. 

27-28.  If  a  bride  can  be  had  whose 
name  will  be  the  same  as  mine,  whose 
friends  will  give  her  to  me  uillingly  and  as 
a  gift, — O  fathers,  under  these  conditions,  if 
I  get  a  giri,  your  command  will  be  obeyed. 
J  shall  duly  marry  her  according  to  the 
ordinances  of  the  Sastras, 

29.  But  who  will  give  his  daughter  to  a 
poor  man  like  me  to  oe  my  wife  7  I  shall, 
however,  accept  the  girl  who  will  be  given  to 
me  ab  a  gift. 


ADl   PARVA. 


37 


30.  O  Sires,  I  shall  try  to  marry  such  a 
girl.  Having  said  so,  1  shall  not  act  other- 
wise. 

31.  O  fathers,  I  shall  beget  offspring  on 
her  for  your  release,  so  that  you  may  attain 
to  the  heaven »  called  Saswaia,  ancl  rejoice 
there   at  will. 

Th/ts  ends  the  fhifieenth  chapter ^  Astika^ 
in    the  Adi  Parva, 


CHAPTER    XIV. 

(ASTIKA    ?AKV\.)— Continued. 

Souti  said  :— 

1.  The  Brahmana  of  hard  austerities 
(Jaratkaru)  roamed  over  the  world  for  a 
wife,   but  wife  he  did  not  get. 

« 

2.  One  day  he  went  into  the  forest,  and 
remembering  the  words  of  his  ancestors,  he 
thrice  begged  for  a  bride   in  a  faint  voice. 

3.  Thereupon,  Vasuki  appeared  and 
offered  his  sister  for  the  Rishi's  acceptance. 
But  the  Rishi  hesitated  to  accept  her,  think- 
ing her  to  be  not  of  the  same  name  with 
himself. 

4.  The  high -soul ed  Jaratkaru  thought 
within  himself,  "I  will  take  none  for  my 
wife   who  does  not  bear  my  name." 

5.  Then  Jaratkaru,  the  great  ascetic  of 
rigid  austerities^  said,  **  Osnake,  tell  me 
truly  what  is  the   name  of  your    sister  ?" 

Vasuki  said  :— 

6.  O  Jaratkaru,  my  sister's  name  is  also 
Jaratkaru.  Given  as  a  gift  by  me,  accept 
this  girl  of  slender  waist  for  your  wife.  O 
best  of  the  twice  born,  1  had  kept  her  in 
reserve  for  you.     Therefore,  take  ner. 

7.  Saying  this  he  offered  his  beautiful 
sister  to  Jaratkaru,  who  then  married  her 
according   to  the  ordained  rites. 

Thtis  ends  the  fourteenth  chapter  ^  Astika^ 
in  the  Adi  Parva. 


CHAPTER    XV. 

(ASTIKA  VAKVKj.-^Continued. 

Sonti  said :— 

I-  Q  Foremost  of  Brahma-knowing 
men,  the  mother  of  the  snakes,  in  the  days 
of  yore,  cursed  the  Naga  race,  saying, 
*'  He  whose  charioteer  is  wind  (Agni)  will 
consume  you  at  Janamejaya's  sacrifice." 

2.  To  neutralise  the  effect  of  thai  curse, 
the  best  of  snakes  (Vasuki)  married  his 
sister  to  the  high-soulcd  Rishi  of  rigid 
vow. 


3.  Accepting  her  according  to  tiie 
ordained  rites,  he  begot  on  her  a  high- 
souled  son^  called  Astika, 

4.  Who  was  a  great  ascetic,  who  was 
vastly  learned  in  the  Vedas  and  the  Vedan- 
gas,  who  removed  the  fears  of  his  perents, 
and  who  saw  everything  with  an  equal  eye. 

5.  Then  after  a  long  time,  a  "descendant 
of  the  Pandavas,  celebrated  a  jj^reat  sacri- 
fice, known  as  the    Snake-sacrihce. 

6.  When  the  sacrifice  for  the  destruction 
of  the  snakes  had  b^eun,  the  great  ascetic 
Astika  rescued    the  Nagas, 

7.  His  brothers,  his  maternal  uncles, 
and  other  snakes.  He  also  delivered  his 
fathers  by  begettmg  a  child. 

8.  O  Brahmana,  he  freed  himself  from 
their  debts  by  rigid  austerities,  by  various 
vows  and  the  study  of  the  Vedas.  He 
propitiated  the  celestials  by  sacrifices  in 
which  various  presents  were  made. 

9.  He  pleased  the  Rishis  by  his  Brahma- 
charya  and  his  ancestors  by  begetting 
offspring.  Thus  discharging  the  heavy  debt 
that  he  owed  to  his  anscestors, 

10.  Jaratkaru,  of  great  austerity,  attain- 
ed heaven  with  his  forefathers.  Begcttitng 
the  son,  Astika,  and  acauiring  great  religious 
merit,  the  best  of  the   Munis, 

1 1 .  The  greatly  noble  Jaratkaru,  after  a 
long  course  of  years,  went  to  heaven.  This  is 
the  story  of  Astika.  I  have  briefly  narrated 
it  (to  you).  Now,  tell  me,  O  best  of  the 
Vrigu  race,  what  else  I  shall  narrate. 

Tftus  ends  the  fifteenth  chapter ^  Astika,  in 
the  Adi  Parva. 


CHAPTER  XVI. 

(ASTIKA  PAKV A).'-^ontinued. 

Sonti  said  :— 

1.  O  Souti,  once  more  relate  to  us  In 
detail  the  history  of  the  learned  and  virtuous 
Astika.    Great  is  our  curioshy  to  hear  it. 

2.  O  gentle  one,  you  speak  very  sweetly' 
with  proper  accent  and  emphasis.     We  are 
very  much   pleased   with  your  speech.    You 
speak  like  your  (late)  father. 

3.  Your  father  was  always  ready  to 
please  us.  Tell  us,  therefore,  the  story  that 
your  father  had  related. 

Souti  said:— 

4.  O  long-lived  ones,  I  shall  narrate  iTie 
story  of  Astika  as  I  heard  it  from  my  father, 

5.  O  Brahmana,  in  the  golden  aget 
Prajapati  had  two  fair  daughters.   O  sinless 


3» 


MAMABHARATA. 


one,  the  two  sisters  were  endued  with  great 
beauty, 

6.  They  were  named  Kadni  and  Vinata, 
and  they  were  the  wives  of  Kashyapa.  Their 
husband,  who  was  like  Prajapati,  having 
been  pleased  with  him,  gave  eacn  a  boon. 

7.  Kashyapa  derived  much  happiness 
from  his  wives.  Hearing  that  their  husband 
Kashyapa  was  willing  to  bestow  on  them 
boons, 

8.  The  most  beauttfid  damsels  felt  a 
transport  of  joy.  Kadru  unshed  to  have  one 
thousand  snakes  as  her  sons,  all  of  equal 
splendour. 

9«  Vinata  asked  for  two  sons,  equal  to 
all  the  sons  of  Kadru  in  strength,  energy, 
size  and  prowess. 

10.  On  Kadni  did  her  husband  bestow 
the  boon  of  )he  multitude  of  sons  ;  and  to 
Vinata  he  said,  **  Be  it  so." 

11.  Vinata,  having  got  the  boon,  was 
much  pleased,  and  having  obtained  two 
greatly  powerful  sons,  he  r^^arded  her 
boon  granted. 

12.  Kadru  also  obtained  one  thousand 
sons,  all  of  equal  splendour.  "  Bear  the 
embryos  carefully."  So  sa>'ing  the  great 
ascetic  Kash>'apa  ^"ent  into  the  forest,  lea- 
ving his  two  wives  much  g^radfied  with  his 
boons,  * 

Sontiaid:— 

13.  O  best  of  Brahmanas,  after  a  long 
titne  Kadru  gave  birth  to  one  thousand  eggs 
and  Vinata  two  eggs. 

14.  Thetr  maid-servants  kept  them  se> 
parately  in  warm  vessels,  and  thus  Bve  hun- 
dred years  passed  away. 

15.  After  five  hundred  years,  the  sons 
of  Kadru  came  out  of  the  e^gs,  but  Vinata*s 
eggs  did  not  produce  an^thmg. 

f  6.  Thereupon  the  ascetic  lady  Vinata, 
f eding  shamci  bfx>ke  ppen  one  of  the  ^gs, 
and  saw  her  oQspring, 

17.  As  an  embryo  with  the  upper  part 
developed,  but  the  Iowjh*  part  undevoloped. 
Thnieupon  the  child  grew  angry  and  cursed 
its  mother,  saying, 

t8.  "  O  mother,  as  ^^>a  have  prematurely 
broken  this  egg,  and  did  not  allow  my  body 
to  be  fully  %vek>ped,  being  jealous  (df 
Kadru),  you  will  have  to  serve  as  the  slave 
(of  that  very  Kadru). 

I9"20.  O  mother,  if  you  wait  with  pa- 
tience 5ve  thousand  years  and  do  not  des- 
troy the  other  egg,  the  illustrious  chOd 
within  it  will  <]eliver  }'ou  from  >*our  slavery. 

*  ait    O  moihcTj  If  j-ou  arc   desirous  of 


having  your  son    strong,  take   tender  care 
of  the  egg  for  live  thousand  years, 

22 — 23.  Thus  cursing  his  mother  Vinata; 
the  child  rose  to  the  sky.  O  Brahmana, 
Aruna  (this  chUd)  became  the  charioteer  of 
the  Sun,  and  he  is  to  be  seen  in  the  hour 
of  the  rooming.  At  the  stipulated  time 
was  also  bom  tne  snake-eater  Garuda. 

24.  As  soon  as  he  was  bom,  he  left 
his  mother,  and  the  king  of  the  birds,  being 
hungry,  mounted  on  hb  wings  to  seek  for 
'  the  food  assigned  to  htm  by  the  great 
Ordainer. 

Thus  ends  ike  sixteenth  dutpUr,  Astika, 
in  the  Adi  Parva* 


CHAPTER  xvrr. 

(ASTIKA  PAKVA.y^-OmtiHMed. 

8o1lti8aid^— 

1.  O  ascetic  Rishi,  about  this  time  the 
two  sisters  one  day  saw  Uchaisrava  appro* 
aching  towards    them. 

2.  (It  was  horse)  who  was  worshipped  hy 
the  cdestiab,  who  was  the  gem  amoag  all 
horses,  who  rose  at  the  churning  of  the 
ocean  for  the  Ambrosia, 

3.  Who  uas  divine,  graceful,  ever-youngr 
irresistable,  vigorous,  who  was  creator's 
masterpeice,  and  who  was  blessed  with  aU 
the  auspicious  marks. 

4.  Why  and  irhere  did  the  celestials 
chum  the  ocean  for  the  Ambrosia,  in  which 
did  rise,  as  you  say,  this  best  of  steeds,  so 
powerful  and  re^Iendent  ?    Tell  me  this. 

Souti  said  .-— 

5.  There  is  a  very  great  mountain,  called 
Meru  of  blazing  and  effulgent  appearance. 
The  rays  of  the  sun  are  scattered  away 
when  they  fall  on  its  golden  summit. 

6.  Decked  «nth  gold,  and  exceedingly 
beautiful,  this  mountain  is  frequented  ciy 
the  Devas  aud  Gandharvas  ;  it  is  immea- 
surable and  unapproachable  by  men  of 
many  sins. 

7.  It  b  illuminated  with  many  medicinal 
plants ;  and  fearful  beasts  of  prey  roam 
on  its  heights. 

8.  It  b  unapproachable  even  by  mind  ; 
it  b  graced  with  many  trees  and  streamlets, 
and  resounds  with  the  smieet  melody  of 
innumerable  birds. 

9.  It  stands  high  for  infmite  ages«  Once 
did  the  celestials  sit  on  its  golden  summit 
and  held  a  concla\-e. 

10.  They,  who  had  practise  penances 
and  pbscn'cd  \*o%-s,  ^anic    in  qucH  of  the 


ADI  PARVA. 


39 


Ambrosia.  They  consulted  togrether  about 
the  possession  of  the  Ambrosia  and  seeing 
them  in  this  mood  Narayania  addressed 
Brahma  saying  ; 

12 — 13.  "  Churn  the  ocean  with  both 
the  Devas  and  the  Asuros.  By  doing  so, 
the  Ambrosia  and  all  durgs  and  gems  will 
be  obtained.  O  celestials,  churn  the  ocean 
you  will  then  get  the  Ambrosia* 

Thus  ends  the  seventeenth  chapter  ^ 
Amritamanthanaf  in  the  Adi  Parva, 


CHAPTER  XVIII. 

(ASTIKA  PARVA.)— C«>n/fif««f. 

Souti  said  :— 

1.  There  is  a  mountain  called  Mandara 
with  peaks  like  the  clouds.  It  is  the  best  of 
mountains  and  adorned  with  innumerable 
creepers. 

2.  On  it  do  many  birds  pour  forth  their 
melody  and  may  beasts  of  prey  roam  about ; 
it  is  frequented  by  the  Kmnaras,  Apsaras 
and  celestials. 

3.  It  rises  eleven  thousand  Yojanas 
\ipwards  and  descends  eleven  thousand 
Yojanas  downwards. 

4.  The  celestials,  having  failed  to  uproot 
it,  came  to  Vishnu  and  Brahma  who  were 
sitting  together,  and  said  to    them. 

5.  "  Devise  some  means  you  yourselves. 
Do  try  to  uproot  Mandara  for  our  good." 

6.  O  son  of  Vrigu,  **  Let  it  be  so"  said 
both  Narayana  and  Brahma,  llie  lotus- 
eyed  (Vishnu)  laid  the  hard  task  on  the  king 
•of  the  snakes,  (Ananta.) 

7 — 8.  Being  directed  by  both  Brahma 
and  Narayana  to  do  it,  the  mighty 
Ananta  uprooted  the  mountain  with  all  the 
woods  and  the  denizens  of  woods  that  were 
"on  it. 

9.  Then  came  all  the  celestials  with 
Ananta  to  the  shores  of  the  ocean.  Address- 
ing  it  they  said, — **  O  Ocean,  we  have  come 
(o  chum  you  for  the  Ambrosia. 

10.  The  ocean  replied,  "  Be  it  so,  as  I 
shall  get  a  share  of  it.  I  am  quite  able  to 
bear  the  great  agitation  arising  out  of  the 
chtaming  of  my  water  by  Mandara, 

11.  The  Devas  and  the  Danavas  then 
went  to  the  Tortoise  king  and  said,  *' You 
will  have  to  hold  the  mountain  on  your 
bade. 

12.  The  Tortoise  king  having  agreed, 
Indra  placed  that  mountain  on   its    back  by 

instruments. 


and  Vasuki  the  rope,  O  Brahmana,  m  days 
of  yore,  began  to  chum  the  ocean  for  the 
Ambrosia.  The  Asuras  held  him  by  the 
head  and  the  Devas  by  the  tail. 

15.  And  Ananta,  who  was  a  manifested 
form  of  Narayana,  again  and  again  raised 
and  lowered  the  hood  of  the  Naga. 

16.  On  account  of  the  great  agitation' 
received  at  the  hands  of  the  celestials,  black 
vapours  with  flames  issued  from  the  mouth 
of  the  Naga  Vasuki. 

17.  From  these  vapours  were  created 
clouds  with  lightning ;  and  they  poured 
showers  on  the  tired  celestials  who  were 
thus  refreshed. 

18.  The  flowers  that  fell  from  the  trees 
on  the  mountain -sides  on  the  Devas  and  the 
Danavas  also  refreshed  them. 

19.  There  rose  from  Mandara,  drag- 
ged by  the  Devas  and  the  Danavas,  a  terrible 
roar  like  the  roar  of  the  clouds  (at  the 
Universal  dissolution.) 

20.  Various  acquatic  animals  were 
crushed  by  the  great  mountain  and  gave 
up  their  lives  in  the  salt  sea. 

21.  Many  denizens  of  the  lower  region 
and  those  of  the  land  of  Varuna  were  killed 
by  the  mountain. 

22.  From  the  whirling  Mandara  large 
trees,  being  struck  at  one  another,  were 
torn  from  their  roots  and  fell  into  the  ocean 
with  all  the  birds  (that  roosted  on  their 
branches.) 

23.  And  great  fires  were  produced  from 
the  mutual  friction  of  the  trees  that  fre- 
quentlv  blazed  up,  and  the  Mandara 
mountain  looked  like  black  clouds  charged 
with  lightning. 

24.  It  burnt  the  lions,  elephants,  and 
other  various  creatures  that  were  on  the 
mountain  and  killed  them  (on  the  spot.) 

25.  Then  the  best  of  the  celestials,  Indra 
began  to  extinguish  the  blazing  fire  by 
pouring  heavy  showers. 

26.  Then  the  gums  of  various  great  tree* 
and  herbs  mingled  with  the  waters  of  the 
ocean. 

27.  The  celestials*  became  immortal  by 
drinking  the  water  mixed  with  the  liquid 
extract  of  gold  and  those  |^ms  which  had 
the  quality  of  the  Ambrosia. 

28.  The  milky  water  of  the  churned 
ocean  by  degrees  produced  clarified  butter 
by  virtue  of  those  gums  and  juices. 

29.  Thereupon  the  Devas  came  to  the 
boon -granting  God  who  wais  comfortably 
seated  on  his  seat  and   said,    *'  O  Brahman, 


mean^f 

"t^^A.     The  Devas    and    the    Danavas     we    are    spent  out    but    the   Ambrosia  has 
Harm 


\g  made  Mandara    the    churning    stafT%  not  yet  arisen. 


40 


MAHABHARATA. 


30.  Except  Narayana,  both  the  Devas 
and  the  Danavas  h^ve  no  strength  to  churn 
the  ocea-n  (any  longer). 

3I'.     Then  did  Brahma  say  to   Narayana, 
*•  Kind4y  give  the  celestials  strength  to  chum 
-the  Ocean  again  with  Man^ara  mountain.'' 

Ni^raymia  said:— 

30.     I  grant  you  all  necessary   strength. 
•Go,     insert  the   mountain    and   churn  the 
Ocean. 

33.  Thus  hearing  the  words  of  Narayana, 
and  bein^  f e-eqmpped  with  fresh  strength 
^he  celestials  recommenced  churning. 

34.  Then  from  the  ocean  rose  the  mild 
and  brilliant  Moon  of  thousand  rays. 

35.  Then  rose  from  Gheet  the  lotus- 
seated  l^kshmi  ;  then  Sura  Devi  (Wine) 
-Ihen  thegrtot  Steed. 

36.  Then  from  the  Ghee  rose  the  celes- 
tial gem  Kaustaua  which  adorns  the  breast 
of  Narayana. 

3jr.  Then  rose,  O  Brahmana,  Parijat 
tree  and  Sura vi,  all  giver  of  every  thing. 

38.  Lak$hmi,  Wine,  Moon,  Horse 
(Uchaisrava),   fleet  as  the  mind,  all  directed 

*by  Adrtya  went  to  the  place  where  the  celes- 
tials were. 

39.  Then  rose  the  divine  Dhanyiintari 
with  a  white  vessd  in  his  hand,  and  (there 
in  ,  that  vessel)  was  the  Ambrosia. 

40.  Seeing  this  wonderful  phenamenon, 
the  Danavas  raised  a  jgreat  uproar  for  the 
Ambrosia,  saying  **lt  is  ours." 

41.  Then  rose  the  great  elephant  Aira- 
vata»  with  t^yo  white  tusks  and  a  huge  body, 
and  he  was  seized  by  the  weilder  of  thunder 
(Indra). 

42.  The  churning  was  still  continued  ; 
and  then  appeared  deadly  poison,  which 
SQon  covered  the  whole  earth  and  blazed  up 
like  a  fire  with  fumes. 

43.  The  three  worlds  wtre  stupified  by 
its  terrible  smell ;  and  then  Shiva,  asked  by 
Brahma,   swallowed  it  to  save  the  creation. 

44.  The  great  Deity  Mahcohwara  of 
Mantra-form  held  it  in   his  throat,  and  it   is 

,  ^id  that  from  the  very  day  he  was  called 
Nilkantba  (blue-throat.) 

45.  Seeing  all  those  wonderful  pheno- 
mena; the  Danavas  were  filled  with 
despair.  They  raised  up  great  hostilities 
with  the  celestials  for  the  possession  of 
Lakshmiand  Ambrosia. 

46.  Thereupon  Narayana  assumed  a 
form  of  a  ravishing  beauty  by  the  aid  of 
Maya,  and  he  began  a  flirtation  with  the 
Danavas  in  the  form  of  a  female. 


47.  The  foolish  Danavas  and  Dakyai^ 
becoming  full>j  enamoured  of  her,  placed 
the  Ambrosia  in  her  hands. 

Thus  ends  the  eighteenth  chatter ,  Antrita 
Mantana,   in  the  Adi  Parva* 


CHAPTER  XIX. 

(ASTIKA  PARV A,)^ContiHued, 

Sottti  said :— , 

1.  Then  the  Daityas  and  Danavas,  in 
best  armours  and  with  various  weapons, 
pursued   the  celestials. 

2.  In  the  meantime  the  g^rcatly  power- 
ful Lord  Vishnu,  accompanied  with 
Narayana,  took  away  the  Ambrosia  from  the 
mighty  Danavas. 

3.  Thereupon  all  the  celestials,  in  that 
great  struggle,  drank  the  Ambrosia  receiv- 
ing it  from  Vishnu. 

4.  When  the  celestials  were  drinking  the 
much  longed-for  Ambrosia,  a  Danava, 
named  Rahu,  drank  it  in  the  guise  of  a 
celestial. 

5.  When  the  Ambrosia  has  only  reached 
his  throat,  Chandra  and  Surja  (recognised 
him  and)  informed  the  celestials  of  what 
had  happened. 

6.  Narayana  immediately  with  his 
discus  cut  off  the  well-adornecl  head  of  the 
Danava  who  was  drinking  the  Ambrosia. 

7.  The  huge  head  of  the  Danava,  cut 
off  by  the  discus,  rose  up  to  the  sky  like  a 
mountain  peak,  and  it  uttered  terribte 
cries. 

8.  The  headless  body  of  the  Danava 
fell  on  the  earth,  shaking  it  wit^i  all  bcr 
mountains,  forests,  and  islands. 

9.  From  that  day  a  great  enmity  was 
created  between  the  head  of  Rahii  and 
Chandra  and  Surja.  To  this  day  it  swal- 
lows Chandra  and  Surja  (causing  ecclipses,) 

10.  Then  Hari,  quitting  his  matchless 
female  form,. made  the  Danavas  tremble  by 
hurling  at  them  various  weapons. 

11.  Thus  began  the  terrible  battle  be- 
tween the  Devas  and  Danavas  on  the  shores 
of  the  salt  sea. 

T2.  Thousands  of  shaip  javilins  and 
lances  and  various  other  weapons  were 
hurled  on  all  sides. 

13.  Cut  by  the  discus  .ind  wounded  b^ 
swords,  darts  and  maces,  the  Asuras  vomi- 
ted blood  and  lay  prostrate  on  earth. 

14.  The  heads,  adorned  with  bright 
gold,  cut  off  by  the  discus,  fell  continually  in 
tiie  fearful  battle. 


Xt>i  ^XftVX. 


4t 


k^-  TIi6  ^eai  Asuras,  covereJ  w-ith 
blood,  lay  de;id  everywhere,  nnd  they  looked 
like  red  dyed  tndum^ui^  peaks. 

16,  When  the  sun  prcw  rc^,  the  f>iteous 
tries  0^  distress  is^ed  from  evebyivhere  ^d 
from  die  dying  Asuras« 

17.  l*he  fx>ars,  «f  t]»e  warriors  that  cut 
one  another  down  by  missel es  when  at  a 
t^istance,  and  by  b^ows  of  their  /tsis  whci\  at 
close  qtiatters,  rose  to  the  sky. 

18,  -"Cut  down,"  "pierce  thew",  "pur- 
sue", "advance"  these  fearful  war-cnes  were 
beard  everywhere. 

19.  Wlien  this  tearful  battle  was  n^iog^ 
Nara  and  Naryaaa  entered  the  Aeld. 

'20.  Se^g  the  celestial  bow  in  the  hand 
of  Nira,  Narayana  thougbt  of  his  Danava^ 

destroying  discus. 

21.  AssooaasitwasthoHglitof  tbedjsoss 
Sudors Jiana^  the  destroyer  of  enemies,  efful- 
]^ent  as  Agni,  and  dreadflil  in  battle*  came 
down  from  the  sky* 

^2.  When  it  came,  Achyuta,  of  feafirM 
energy  (Narayana}  as  blight  as  the  bla- 
zing iire,  with  arms  41ke  the  trunk  «f  an  cle^ 
phant,  hurled  with  great  iiKcc  that  weapon, 
>as  bright  as  the  blazing  fire,  dreadful,  of 
lextraordlnary  lusturc,  capable  of  destroy- 
ing hostlVe  Towns, 

2^  That  discMS,  l»lazing  liSre  the  ihc  at 
ithe  greal  dissolution  of  the  universe,  being 
hurled  by  the  hand  of  Narayana,  continu- 
ally falling  everywhere,  destroyed  the  Dait- 
5  as  and  the  Danavas  by  thousands^ 

24.  Sometimes  k  blazed  ^e  £re  asd 
tronsumed  them  all ;  sometiwes  it  struck  tkem 
fiown  like  a  goblin ;;  sometimes  it  draiik  the 
blood  of  the  slain  Danavas  as  it  travelled 
ifhrocgh  earth  and  sky, 

25..    Xhc  greatly  powerful    and  boid   Da- 
taavas,  lookinglike^iie  rainless  clouds,  TOfse  to 
the  sky  and  continually  hurled  down    thou-  j 
i^atads  of  monntdins,  on  tfm  cdestiats,    thus  ' 
liarrarsing     them      (^ith      txirrible      ven- 
geance). 

26.  And  Ihont  ^eadxA  tn^nnit^n^  %jth 
thek  forests  and  fiat  tops,  like  masses  of 
clouds,  £dl  from  the  sky,  collided  with  owe- 
anothe^  and  produced  a  tremendous  roar, 

27.  And  when  thousands  of  warriors  con- 
tinually shouted  on  thcSeldof  battle,  and 
mountains,  with  forests  thereoo,  f^  al! 
around,  the  earth  with  her  forestJl*  began  to 
tremblet 

28.  Then  the  divine  Nara,  appearing 
in  the  fearful  baittle  of  the  Asuras  and  Qa- 
nas^and  red^cimr  to  dust  those  m6untains  by 
means  of  his  gcXi^h^^ded  arrows,  covered 
the  heavens  \f}Ji  ^ 


1^.  Tlicn  iho  Miij>^htly  l[)ana\^?;,  having 
been  overpounared  by  the  celestials  ana 
having  seen  the  fe^irful  discus  roving 
over  the  (ieids  of  heaven  like  a  blading  lire, 
entet^d  into  the  bowels  of  the  earth ,  and 
some  'ef  i^em  plunged  into  the  sak-sea. 

30.  Ihc  celestials,  ha^^ng  gained  t!lie  vic- 
tory, placed  ^th  due  respect  Macadam  on 
its  own  base;  aAd  the  doads,  ntaldng  the 
heaven  resound  with  their  shouts,  n-eot  Mi 
their  own  abodes. 

3t.  The  c^e^tials  f  etuming  to  heavfen, 
were  gteatly  tejoocedoud  k^t  ^tke  Ambrosia 
in  great  care. 

32,  India  and  other  trelcstlals  made  Wvcr 
€he  vessel  coi) taming  Ainbnoslk  to  KiMi^tiB 
keep  it  with  aU  ctre. 

TJitu  etids  ike  mkeleenfk  cJiapf^^ 
Ajn^iUfftuutihaJi,  in  the  AdS  Patra^ 


tHXPTEft  XX, 

tASTlKA  PARVA.}^Cojiiiytufl^ 

Stmtisaid:— 

1,  Thus  have  I  narrated  to  you  how  tJifc 
Ambrosia  was  churned  out  of  the  ObeaiH 
in  whkh  the  beautiFLi  and  ^warfiil  liors^ 
(  Uchaisrava}  was  prodarexL 

2,  Respecting  this  horse    Kadni  d:^c<I 

VInata,  sayirt^r,   ^'Tell   me,  sisfcr,  without 

delay,  what  is  the  color  «f  Uchaisrava?" 

Vinata  saii:— 

3,  Thi?  king  of  the  horses  i??  of  whit* 
colour.  WKalt  oolor  do  you  thinks  s^ter  T 
Say  wliat  is  its  color  ;  let  us  lay  a  wager  atk 

it. 

Kadta  ftai^  :— 

4,  O  sweet  lady  of  smiles.  It  thinfc  the 

Iwrsfe  is  black  5^  its  taal.  I,ci  us  iay  ihb  wa^er 
tJiait  she,  wh6se  words  wiB  be  untrnc^  will 
become  the  slave  of  the   other, 

Souti  saii:— 

5,  Thtii  ^-Ti^crttxg;  ihnt  one  witf  te  the 
darv'e  of  the  other,  they  Went  home,  sa^in^ 
''  We  ^laH  see  the  \wt^  l>(Mnr»brtow.^ 

* 

15:.  Wishing  to  play  a  deception, 
Kadru  order^  hu*  thousand  sons  to  be 
bladt  hah-; 

7.  And  speedily  cover  the  horse's  laU, 
s*  that  ^he  might  not  becohie  a  ?>!ave.  But 
on  their  refusal  to  do  her  bidding,  sha 
cursed  the  snakes;  sayuig, 

8,  "in  the  Shake-Sacrifice  of  the  rayat 
sage^  wise  Janamejaya  of  the  Pandava  racv> 
Agni  will  consume  ^tdU  alL" 


43 


mahabharata. 


9.  The  GranSsire  (Brahma)  himsctf  heard 
this  exceedingly  cruel  curse,  denounced  by 
Kadru,  impel^  by  Fate. 

10.  And  he  (Brahma),  out  of  kindness 
for  creaturci;,  and  seeing  that  the  snakes  had 
«normous!y  muUipliedi  approved  of  this 
-curse  with  all  the  dietics. 

11 — 12.  "Considering  their  virulent  fjoi- 
son,  excessive  strength,  great  prowess,  biting 
propensity,  their  mother's  curse  had  been 
very  proper  for  the  good  of  all  creatures." 

13.  •"  Fate  always  inflicts  death  on  those 
•who  seek  the  death  of  others."  Talking 
thus,  the  celestials  much  praised  Kadru. 

14 — 15.  Then  calling  Kashyapa,  the 
Diety  said.  "  O  sinless  one,  O  powerful  one, 
the  snakes  of  virulent  poison,  of  huge 
^iodies,  and  of  biting  propensity  whom  you 
have  begotten  have  been  cursed  by  their 
mother,  O  child,  you  should  not  .  be 
least  sorry  for  it. 

16.  The  destruction  of  the  snakes  in  the 
sacrifice  (of  Janamejaya)  has  been  told  in 
the  Purana."  Saying  tnis,  the  Divine  creator 
of  the  Universe  propitiated  Kashyapa  and 
bestowed  on  that  great  man  the  knowledge 
of  neutralising  poison. 

Thus  ends  the  Uventieth  chapter  Sau' 
parna^  in  the  Adi  Parva, 


CHAPTER  XXI. 

<AST!KA  PARVA).— C(?w/m«^rf. 

Souti  said  :— 

t,  O  Rishi,  when  the  night  was  gone 
and  the  sun  rose  in  the  mornings  the  sisters, 
Kadru,  and  Vinata, 

2.  Having  laid  an  wager  of  slavery, 
And  burning  m  jealously,  started  to  see  the 
horse  Uchaisrava. 

3.  On  their  way  they  saw  the  great 
ocean,  vast  and  deep,  agitated  by  wind, 
making  a  tremendous  roar. 

4.  It  was  full  of  whales,  fishes  large 
enough  to  swallow  whales,  Makaras,  tortoises, 
and  creatures  of  various  forms  by  thousands. 

5.  It  was  inaccessible  by  any  creatures  on 
account  of  the  presence  of  terrible,  monster- 
shaped,  dark  and  fierce  acquatic  animals. 
It  was  ifull  of  crocodiles  and  tortoises. 

6.  It  abounded  with  all  kinds  of  gems  ; 
It  was  the  home  of  Varuna,  the  beautiful  and 
excellent  abode  of  the  Nagas  j  it  was  the  lord 
of  all  rivers. 

7.  It  was  the  abode  of  subterranean  fire, 
the  friend  of  the  Asuras,  the  terror  of  all  crea- 
tures, the  great  reservoir  of  waters,  having  no 
deterioratton« 


8.  It  was  holy,  it  was  beneficial  to  lh« 
celestials,  ii  was  the  great  mine  of  Ambrosia* 
it  was  infinite,  inconcievable,  sacred  anci 
highly  wonderiful, 

9.  It  was  fearful  with  the  terrible  roars  of 
acquatic  creatures,  tremendously  roaring,  and 
full  of  deep  whirlpoolst  It  was  an  object  of 
terror  to  all  creatures. 

10.  Moved  by  winds,  heaving  high  with 
agitation  and  disturbance,  it  seemed  to  dance 
everywhere  with  uplifted  hands  represented 
by  its  waves. 

11.  It  was  full  of  heaving  billowsi  caused 
by  the  changes  of  the  moon,  it  was  the 
parent  of  (the  great  conch  of  Krishna) 
Pancliajanya,  it  was  the  great  mine  of  gems. 

12.  It  was  in  days  of  yore  disturbed  by 
the  greatly  powerful  Lord  Govinda  (Vishnu) 
when  he  assumed  the  form,  of  a  boar  for 
raising  the  earth, 

13.  The  Rishi  Atri  of  great  austerity 
could  not  fathom  its  bottom,  lower  than  the 
nether  regions,  thoi^h  he  tried  to  do  it  for 
one  thousand  years. 

14.  It  became  the  bed  of  lotus-navelled 
Vishnu  when  at  the  end  of  every  Yttga  the 
immeasurably  powerful  Deity  fell  asleep  in 
spiritual  meditation. 

15.  It  was  the  asylum  which  (the  hill) 
Mainaka  took  under  the  fear  of  the  falling 
thunder.  It  was  the  retreat  of  the  Asuras, 
overcome  (by  the  celestials)  in  the  fearful 
battle. 

16.  It  was  the  ghee^  in  the  shape  of  its 
waters,  in  the  (sacrificial)  fire  that  issued 
forth  from  the  mouth  of  Varava.  It  was 
without  limits,  fathomless,  vast,  immeasur- 
able and  the  lord  of  rivers. 

17.  They  saw  that  thousands  of  great 
rivers  were  rushing  bito  it  in  great  pride 
like  rivals  of  its  love.  They  [saw  that  it 
was  full,  always  dancing  in  its  waves, 

18.  They  saw  that  it  was  deep  and  re- 
sounded with  the  terrible  uproar  of  Makaras 
Timees,  and  other  acquatic  creatures  j  they 
saw  it  was  vast,  unlimited  as  space,  un- 
fathomable, infinite  and  the  great  reservoir 
of  waters. 

Thus  ends  the  twenty -first  chapter  ^ 
SauparnOt  I'n  the  Adi  Parva, 


CHAPTERXXII. 

(ASTIKA  PAKV A). -Continued. 

Sonti  said: — 

I.  The  Nagas,  after  a  consultation,  came 
to  the  conclusion  that  they  should  obey  their 
mother's  command^  for  ix  her  wish  was  not 


ADr  PARVA. 


43 


Ipralified,  she,  abandoning  her  love  kowards 
them,  wotrid  burn  them  all. 

2.  If  she  was  gratified,  she  might  free 
them  from  curse.  They  said  : — "  We  shall 
nndaiibtedly  make  the  horse's  hair  black.*' 

3,  It  is  said  that  they  then  went  and 
became  hairs  on  the  tail  of  the  horse 
(Uchaisra\'a).  In  the  mean  time  the  two 
co-wives  laid  the  wager. 

4«  And  havhig  laid  the  w^ger,  O  best 
of  Brahmanas,  the  two  sisters  proceeded  in 
great  delight  to  the  other  side  of  the  great 
cxrean. 

5.  Kadm  and  Vinata,  the  daughters  of 
Diksha,  saw  on  their  way  the  ocean,  incap- 
able of  being  easily  disturbed, 

6.  (But)  greatly  agitated  all  on  a  sudden 
Inr  the  wind.  (It  was)  tcrriWy  roarings  fuH 
of  Timing^s  and  Makaras, 

7.  And  thousand  other  creatures  of 
various  forms  ;  it  was  frightful  for  the  pre- 
sence of  horrible  monsters, ;  it  was  inacces- 
sible,  fearful  and  terrible^ 

8.  TTic  mine  of  all  gems,  the  home  of 
Varuna,  the  beautiful  habitation  of  the 
Nagasi  the  Lord  of  rivers, 

9.  The  abode  of  subterranean  fire,  the 
home  of  the  Asuras  and  many  fearful  crea- 
turesr  the  reservoir  of  waters. 

"10.  It  was  h.»]y,  the  great  receptacle  of 
the  Ambrosia  of  the  celestials,  immeasurable 
and  inconceivable,  full  of  holy  waters. 

11.  FlHed  with  many  thousands  of  rivers, 
and  thus  disturbed,  dadng  in  its  waves* 

12.  Such  was  the  ocean  full  of  liquid 
waves,  (it  was)  vast  as  the  sky,  deep,  lighted 
with  the  flames  of  subterranean  fire,  roar- 
ing;— ^they  (the  sisters)  passed  quickly 
over  it. 

Thus  ends  the  twenty ^s^cond  chapter, 
Sauparna  in  the  Adi  Parva. 


CHAPTER  XXIII. 

(ASTIKA  PAKV A.)'-CcntiHued, 

Souti  said:— 

1.  Kadru,  of  swift  speed,  accompanied  by 
Vinata,  having  crossea  the  ocean,  very  soon 
came  to  the  horse. 

2.  They  then  saw  ihat  swift  and  the  best 
of  horses,  as  white  as  the  -rays  of  the  moon 
bgi  with  black  hairs  (in  the  tail.) 

3.  Seeing  many  black  hairs  in  the  tail, 
Kadru  put  much  dejected  Vinata  into 
slavery. 

-    4'     Thus  having  lost  wager,  Vinata  be- 
came a  slave  exceedingly  sorry. 


5.  Meanwhile,  when  the  time  came, 
Gamda  of  great  splendour  came  out  burst- 
ing the  egg  without  the  help  of  his  mother. 

&^  He  enkindled  all  the  points  of  tlier 
universe,  he  was  the  bird  endowed  witb 
strength,  capable  of  assuaniiig  any  form  at 
will,  oi  g^ng  every  where  at  will,  and  calling 
any  amount  of  energy  to  action  at  will. 

7.  He  looked  terrible  like  a  heap  of 
blazing  fire^ — of  lustre  equal  to  that  of  the 
fire  at  the  emf  of  Ywga,  Hi»  eyes  were 
bright  like  the  flush  of  lightning* 

8^.  As  soon  as  born,  the  huge  bird,  in- 
creasing his  body,  rose  to  the  sky,  fearfully 
roaring  like  a  second  ocean-fire. 

9.  AH  the  celestials  seeing  him,,  sought 
the  protectkm  of  VibUavtfsn  (Ajgni).  They 
bowed  down  ta  that  Deity  of  Universal  fom* 
who  was  seated  on  his  seat  and  addressed 
him  thus  :— 

10.  '*  O  Arni,  do  not  extend  your  body. 
Have  you  resolved  to  consume  us  f  Lo,  the 
huge  heap  of  your  flames  is  spreading 
wide!" 

Agni  said:— 

11.  O  persecutors  of  the  Asuras,  it  is  not 
as  you  think.  It  is  mighty  Garuda,  equal 
to  me  in  splendour. 

1 2.  He  is  bom  endued  with  great  energy 
to  promote  the  joy  of  Vinata.  Seeing  this 
heap  of  effulgence,  your  this  delusion  has 
come  (in  you.) 

13.  He  is  the  mighty  son  of  Kashyapa,.  he 
is  the  destroyer  of  the  Nagas,  the  enemy  of 
the  Daityas  and  Rakshashas,  he  is  ever 
engaged  to  do  good  to  the  celestials. 

14.  Do  not  be  afraid  in  the  least.  Come 
with  me  and  sec  him, 

Souti  said  :— 

15.  Thus  asked,  the  celestials  went  witH 
the  Rishis  towards  Garuda  and  from  a  dis- 
tance addressed  him  thus. 

The  Celestials  said  :— 

16.  O  Lord  of  birds,  you  are  a  Rishi, 
you  are  the  partaker  of  the  largest  portion 
of  the  sacrifice,  you  are  Deity.  You  are 
Lord,  you  are  the  sun  of  hot  rays^  you  are 
Parameshti,  you  are  Prajapati, 

17.  You  are  Indra,  you  arc  steed-necked 
Vishnu,  you  arc  the  uwd  of  the  universe, 
you  are  the  principal,  you  are  Brahma  and 
Brahmanas,  you  are  Agni,  you  are  wind, 

18.  You  are  Dh^ta^  and  Bidhata,  you  are 
Vishnu  the  best  of  celestials,  you  are  the 
great  Truth,  you  are  fearless,  you  are  ever 

I  unchanged,  you  are  great  glory. 


43 


MAHABHAbAtA. 


Sashyapa  ^aid  :— 

8.  My  son,  are  you  doing  welt  T  Do  you 
g^  sumcient  food  every  day.  Is  there 
plenty  of  food  for  you  in  the  World  of  men  ? 

Oarnda  said :— 

9.  My  mother  is  well ;  d.nd  so  is  my 
brother  and  so  am  I.  But,  father,  I  do  not 
gtt  sufficient  food,  and  therefore  my  hapf^i- 
ness   is  not  complete. 

to.     I   have  been  sent   by  the    snakes  to 

fet  the  Ambrosia,  which  is  not  easy    to  get. 
However)  I  shall  bring  it  to-day  in  order  to 
emancipate  my  mother  from  her  slavery. 

II.  My  mother  commanded  me  to  eat 
the  Nishadas.  I  have  eaten  them  by 
thousands,  but  my  hunger  b  not  appeased. 

12^  O  great  one,  point  out  to  me  some 
other  food,  by  eating  which,  O  Lord,  I  can 
bring  the  Ambrosia  by  force.  You  should 
point  out  some  food  which  can  appease 
my  hunger  and  thirst, 

Kashyapa  said  :— 

13.  This  lake  you  see  before  you^.  is  very 
sacred.  It  is  even  known  in  the  celestial 
regions.  There  is  an  ela>hant  with  its 
face  downwards  continually  dragging  a 
tortoise  which  is  his  ekler  brother. 

14.  I  shall  speak  to  you  in  detail  their 
hostility  in  the  former  Hfe,  Hear  from  me 
the  true  story,  the  proof  of  which  b  their  pre- 
sence here. 

15.  There  was  in  the  olden  time  a  great 
Rbhi,  named  Vivavasu,  who  was  of 
exceedingly  angry  disposition.  He  had  a 
y^un^er  brother,  named  Supratika,  a  great 
ascetic. 

16.  That  great  Risht  was  not  wtlGng  to 
keep  his  wealth  joint  with  his  brother. 
Supratika  always  spoke  of  a  partition. 

17.  Some  time  after  Vivavasu   tcdd  hl$ 
brother  Supratika,     "  It  js  from  foofisnness, ' 
blinded  by  wealth,  that  many  wish  to  divide 
(paternal)  wealth. 

18 — 19.  But  as  soon  as  it  is  partitioned, 
they  begin  to  quarrel  from  the  blindness 
arising  from  wealth.  And  eneti^ies  in  tfao 
guise  of  friends,  cause  estrangement  between 
ignorant  and  selBsh  brothers.  They  confirm 
their  •  tfuarrels  by  pointing  out  faults,  and 
thus  they  fall  one  by  one. 

20.  Al^olute  ruin  very  soon  overtake^ 
those  (brothers)  that  are  separated.  There- 
fore, good  men  never  approve  of  the  partition 
amongst  brothers, 

21.  Who,  when  divided*  do  not  have  any 
regard  for  Sastras  or  Gurus,  As  you,  with- 
out regarding  my  advice,   impelled  by  the 


desire  of  s^paralijn,     wish  to  partiticn   tfch 
wealth, 

22.  For  this,  O  Sqpratika,  you  will  be* 
come  an  elephant/'  Thus  being  cui^ 
Supratika  told  VivaVasui 

23.  "You  will  become  art  at^uatic ttntoisc^' 
Thus  being  cursed  by  each  other  Supratika 
and  Vivavasu, 

24.  Both  fools  now  live  as  a  tortoise  and 
an  elephant.    Owing  to  their  wrathful  nature 

they  have  bolli  become  inferior  animals. 

25.  They  are  both  engaged  in  hostilities 
with  each  other.  Proud  of  their  great 
strength  and  the  weight  of  their  body,  in  this 
lake,  these  two  huge  cr^ilures  are  now 
^ng^ed  in  their  old  hostilities. 

26-:^27.  Look,  the  handsome  elephant  is 
coming  to  the  lake.  Hearing  his  roar  the 
huge  tortoise  rises  up,  violently  agitating  the 
water  of  the  lake  ;  and  seeing  him  the 
elephant,  coiling  his  trunk,  rushes  into  the 
water* 

28.  The  greatly  powerful  elephant,  with 
the  motion  of  his  tusks  and  forepart  of  his 
trunk  and  with  tail  and  feet,  violently  agitates 
the  water  of  the  lakes  full  of  fishes. 

29.  The  greatly  powerful  tortoise  also, 
with  its  head  up,  comes  to  the  fight,  l^e 
elephant  is  six  Yoyonas  in  height  and  twice 
that  measure  in  circumfetience. 

30.  The  tortoise  is  also  three  Yoyotuis  in 
height  and  his  circumference  is  ten  yoyonas* 
Eat  up  both  of  these  animals,  madly  en- 
gaged in  battle  and  bent  upon  killing  each 
other. 

31.  (After  eating  them),  accomplish  the 
task  you  desire  to  perform.  Eating*.  ;tht 
fearful  elephant  which  looks  like  a  huge 
mountain  and  a  huge  msss  of  x:louds,  go 
and  bring  the  Ambrosia. 

Souti  Baid.— 

32.  Having  said  this  to  Garada,  he  bless* 
edhim,  saying, 

33—34-  "O  oviparous  one,  let  good  come 
to  you  when  you  engage  in  bdttfo  with  the 
celestials.  Let  water-pots  filled  to  the  brim, 
let  Brahmanas,  kine  and  other  auspicious 
objecu  bless  you.  In  the  battle  with  the 
powerful  celestials, 

35.  \j(itRik^YAyiik,Shofi9an,xhe'^3Cted 
sacrificial  ghee^  all  the  m>-sterie5,  ami  aU 
the  Vedas  beceme  your  strength,'*/. 

36.  Having  been  thus  addressed  by  his 
father,  Garuda  went  to  the  side  of  the  lake. 
He  saw  it  full  of  clear  water  and  full  ot 
birds  of  various  kinds  flying  all  around^ 

37.  Remembering  his  father's  tiords,  the 
swift-flying  great  bird  seized  the  elephant 
and  the  tortoise,  one  in  each  claw« 


ADI   PARVA. 


49 


38.  The  Cfrent  l)ird  then  sonred  high  into 
the  sky.  Comiag  to  a  holy  shrine,  called 
Alamvat  he  saw  many  celestial  trees. 

39.  Struck  by  the  wind  raised  by  his 
wings,  the  trees  began  to  tremble  in  fear. 
Those  trees,  with  golden  boughs,  feared  that 
they  would  be  broken  down. 

40.  Thereupon  the  bird,  seeing  the  trees 
that  are  capable  of  giving  every  thing,  were 
trembKng  in  fear,  went  to  other  trees  of 
matchless  appearance. 

41.  And  those  big  trees  were  adorned 
with  fruits  of  gold  and  silver,  and  with 
branches  of  precious  gems ;  and  they  were 
washed  by  the  waters  of  the  sea.  There  was 
a  big  banian  amongst  them. 

42.  The  great  tree  spoke  to  the  best  of 
the  birds,  who  was  flying  away  with  the 
speed  of  the  mind,    saying, 

43.  "  Sit  down  on  this  big  branch  of 
mine  which  extends  a  hundred  yoy  anas-,  and 
eat  the  elephant  and  the  tortoise." 

44.  When  the  best  of  birds,  huge  as  a 
huge  mountain  and  of  great  swiftness, 
alighted  on  the  tree,  the  abode  of  thousands 
of  birds,  it  trembled ;  and  the  bough,  full 
of  leaves,  was  broken. 

Thus  efids  the  twenty  ninth  chapter, 
Sauparna,  in  the  Adi  Parva, 


CHAPTER    XXX. 

(ASTIKA  ?A'RVA.)^Continued, 

Sonti  said  :-— 

1.  The  moment  the  branch  of  the  tree 
was  touched  by  the  greatly  powerful  Garuda 
with  his  feet,  it  broke  down.  As  it  was 
about  to  fall,  it  was  caught  by  him. 

2.  As  he  cast  his  eyes  in  wonder  on  the 
broken  branch  of  the  tree,  he  saw  that  the 
Valikhilya  Rishis  were  hanging  form  it, 
with  their  heads  downwards. 

3.  Having  seen  the  holy  Rishis  thus 
suspended,  he  said  to  himself,  '*  These 
Rishis  of  great  penances  must  not  be 
kflled. 

4.  If  the  bough  fell  down,  the  Rishis  will 
be  killed."  Reflecting  thus,  the  mighty 
bird  held  more  firmly  the  elephant  ana  the 
tortoise. 

5.  The  king  of  birds,  from  the  fear  of 
killing  the  Ri^is,  and  from  the  desire  of 
saving  thetrt,  h^d  the  bough  in  his  beaks 
and  rose  on  his  wingsr. 

6.  The  great  Rishis,  seeing  this  act 
which  was  beyond  the  powers  o7  the  celes- 
t!aL,  w*s  filled  with  winder,  an^  th6y  gfave 
the  great  biid  a  tiame, 


7.  They  said, — "  As  this  gr<»at  bird 
rises  on  its  viings  with  a  heavy  burden,  let 
the  best  of  the  birds,  the  eater  of  snakes, 
be  called  Garuda.'^ 

8.  Then  shaking  the  mountains,  the  bird 
slowly  moved  onward  in  the  sky,  and  when 
he  was  thus  going  he  saw  many  countries 
underneath. 

9.  Wishing  to  save  the  Valikhilyas  he 
CDuld  noi  find  a  (proper)  place  to  sit  on.  At 
last    J>"    w     ^    fo    that     best    of    moantair.s, 

called   i/;.  ,  '-'■•  .-i  i  iai^a. 

10.  .  There  did  he  saw  his^'^^her,  Kas- 
hyapa«  Ci!g&.ged  in  ascetic  devotions.  His 
father  also  saw  that  great  biid  of  divine 
form, 

11.  And  of  great  splendour,  strength  and 
energy,  as  swift  as  the  wind  or  the  mind, 
huge  as  a  mountain  peak,  a  ready  smiter 
as  a  curse  of  a  B rah  m ana, 

12.  Inconceivable,  indescribable,  fearful 
to  all  creatures,  possessed  of  great  powers, 
terrible,  as  full  of  splendour  as  Agni  him- 
self, 

13.  Incapable  of  being  overcome  by  the 
Devas  and  Danavas,  capable  of  splitting 
mountains,  and  of  sucking  the  ocean, 

14.  Capable  of  destroying  the  three 
worlds,  and  as  fierce-looking  as  Yama  him- 
self. The  greatly  illustrious  Kashyapa,  seeing 
him  approach,  and  knowing  his  intention, 
thus   addressed  him, 

Eashyapa  said  :— 

15.  My  son,  do  not  commit  a  rash  act, 
for  you  will  then  have  to  suffer  pain.  The 
Valikhilyas,  that  support  on  the  rays  of  the 
sun,  if  angry,  can  blast  you. 

Sonti  said  :— 

16.  Therefore,  Kashyapa  for  the  sake  of 
his  son,  propitiated  the  greatly  fortunate,  ex- 
ceedingly ascetic  and  sinless  Valikhilyas. 

Kashyapa  said  :— 

17.  O  great  Rishis,  the  rise  of  Garuda 
is  for  the  good  of  all  creatures.  He  is  tr>'ing 
to  accomplish  a  great  act,  and  therefore,  you 
should   give  him    permission. 

Sonti  said  :— 

18.  The  great  ascetics,  having  been  thus 
addressed  by  the  illustrious  Kashyapa, 
quitting  the  bough,  went  to  the  sacred 
Himalayas  to  observe  ascetic  penances. 

19.  When  the  Rishis  went  away,  the  son 
of  Vinata,  his  voice  ohoked  by  tt»e  bough 
in  his  beak^i  asked  (lis  fa^er  Kasl^yapa, 

30.  *•  O  illustrious*  one,  where,  s^iall  I 
throw  this    great    bouj^h    of  the    tree" 


.so 


MAHABHARATA. 


illustrious  one,  point  me  out  a  place  where 
there  is  no  man." 

21.  Kashyapa  told  him  of  a  mountsun 
without  human  beings,  with  caves  and  dales, 
always  covered  with  snow,  and  inaccessable 
by  ordinary  men  even  in  thought. 

22.  The  great  bird,  carrying  the  boiw^h' 
the  elephant  and  the  tortoise,  proceeded  in 
great  speed  towards  that  mountain  of  broad 
waist. 

23.  The  great  bough  with  which  the 
huge  bird  flew  away  could  be  pirt  round 
with  a  cord  made  of  a  hundred  hides. 

24.  The  king  of  the  birds,  Garuda,  flew 
away  one  hundred  thousand  yoyonas  in 
the  shortest  time. 

25.  Going  almost  within  a  moment  to  the 
mountain  as  directed  by  his  father,  the  bird 
let  fall  the  gr«it  bough.  And  it  fell  with  a 
great  noise. 

26.  That  king  of  the  mountains  trembl- 
ed, having  been  struck  with  the  storm,  raised 
by  Garuda's  wings.  The  trees  thereon 
dropped  showers  of  flowers. 

27.  And  the  peaks  of  that  great  moun- 
tain, decked  with  gems  andjgold,  were  loosen- 
cd  and  fell  down  on  all  sides. 

28.  The  falling  bough  struck  down  many 
trees,  which,  with  golden  flowers  amid  their 
dark  leaves,  looked  like  clouds  charged 
with  lightning. 

29.  And  these  trees,  bright  as  gold, 
falling  down  upon  the  ground  and  dyed 
with  the  mountain  metals,  looked  as  if  they 
were  bathed  in  the  rays  of  the  sun. 

30.  Then  the  best  of  birds  sat  on  the 
summit  of  that  mountain  and  ate  both  the 
elephant  and  the  tortoise. 

31 .  The  son  of  Tarksha  (Garuda) ,  having 
thus  eaten  Uic  elephant  and  the  tortoise, 
rose  on  his  wings  from  the  top  of  that  moun- 
tain summit. 

32.  Varioa*;  evil  omens  appeared  before 
the  celestials  foreboding  fear.  Indra's  thun- 
der-bolt blamed  up  in  a  fright. 

^^ n^.    Meteors  with  flames  and  smoke, 

loosened  from  the  welkm,  shot  down  during 
the  day;  and  the  weapons  of  the  Vasus, 
the  Rudras,  the  Adityas,  the  Sadhyas,  the 
Maruts  and  of  all  other  classes  of  celestials 
began  to  fight  among  one  another, 

35.  Such    thin|^  had  never  happened, 

no,  not  even  during  the  war  between  the 

Devas  and  the  Danavas.  The  winds  blew 
with  thunder;  meteors  fell  in  thousands ; 

36.  The  cloudless  sky  made  a  trenwn- 
dous  ronr.  fivcn  he  who  was  the  god  of 
the  gods,  dropped  blood. 


37.  The  garlands  in  the  necks  of  the 
celestials  g^ew  pale  and  dim,  and  their  splen- 
dour was  lost.  And  terrible  masses  of 
clouds  vomitted  thick  showers  of  blood. 

38.  The  dust,  raised  by  the  winds,  dark* 
ened  the'splendour  of  the  coronets  worn  by  the 
celestials.  Thereupon,  Indra  with  the  other 
celestials,  perplexea  with  fear  on  account  of 
these  evil  omens,  addressed  Vrihaspati 
thus. 

Indra  said  :— 

39.  O  iliustrtbtis  one,  why  have  these 
grreat  disasters  suddenly  arisen  ?  I  do  not 
see  any  enemy  who  will  oppress  us  in  a 
war.  I 

Vriliaspati  said  :— 

40.  O  king  of  the  celestials,  O  Sata* 
kratu,  it  is  from  your  carelessaess  and  from 
your  fault,  and  owing  to  the  penances  of  the 
illustrious  Rishi  Valuchilyas, 

41.  That  the  son  of  the  Rishi  Kashyapa 
and  Vinata,  the  gceat  bird,  capable  of  assu- 
ming any  form  at  will,  is  coming  to  take 
away  the  Soma, 

42.  And  the  strongest  of  all  the  stroxur, 
that  bird  is  capable  of  takinpr  away  the 
Soma,  Everythmg  is  possible  in  him.  He 
can  achieve  even  the  unachievable. 

Sonti  said  :— 

43.  Having  heard  this,  Indra  spoke  to 
those  that  guarded  the  Ambrosia,  "A 
greatly  powerful  bird  has  determined  to 
take  away  the  Soma ; 

44.  I  warn  you  beforehand,  so  that  he 
may  not  succeed  in  taking  it  by  force. 
Vrihaspati  has  told  me  that  his  strength  is 
matchless." 

45.  The  celestials,  when  they  heard  it, 
were  astonished,  and  they  took  precautions. 
They  stood  surrounding  the  Ambrosia, 
and  the  greatly  powerful  Indra  stood  with 
them,-T-thunder-bolt  in  hand. 

46.  The  celestials  wore  wonderful  and 
greatly  valuable  breast-plates  of  gold,  set 
with  gems ; 

47.  They  wore  bright  leather  armoors 
of  great  toughness,  and  wielded  various 
sharp  weapons  of  terrible  forms, 

48.  All  emetting  fire  with  smoke,  and  all 
raised  up  by  the  best  of  the  celestials. 

49.  They  were  armed  with  many 
discuses,  iron  maces,  spikes,  lances,  tridents, 
battle-axes  and  various  other  sharp-pointed 
misseles,  polished  swords  and  maces  ^  of 
terrible  forms,  all  suited  to  their  respective 
bodies. 

5a  Armed  with  these  bright  weapons 
and  adorned  with  all.  celestial  ornamenis. 


ADI  t>AttVA. 


5» 


^e  celestials,  having   their   fear    allayedy 
waited  there  (ready  to  meet  Garuda). 

51.  The  celestials  of  matchless  strength, 
energy  and  splendour,  capable  of  splitting 
the  cities  of  the  Asuras,  displayed  them- 
selves in  forms  resplendent  as  tne  blazing 
fire ;  they  all  resolved  to  protect  the  Am- 
brosia (at  all  hazard). 

52.  And  in  consequence  of  the  celestials' 
standing  there,  and  owing  to  hundreds  of 
thousands  of  maces  furnished  with  iron 
spokes,  that  battle-field  looked  like  another 
firmament  illuminated  by  the  rays  of  the 
sun. 

Thus  ends  the  thirtieth  chapter ^  Sauparna, 
in  the  Adi  Parva, 


CHAPTER  XXXI. 

(ASTIKA  PARVA.)— Co«/i«tttf«f. 

Sannaka  said:— 

t.  O  son  of  Suta,  what  was  the  fault 
of  Indra  and  what  was  his  carelessness? 
How  was  Garura  bom  owing  to  the  penances 
of  the  Valikhilyas  7 

2.  Why  had  Kashyapa,  a  Brahmana,  the 
kinp  of  the  birds  for  his  son  ?  Why  was  he 
invmcible  of  all  creatures  and  indestructible- 
of  all? 

3.  Why  was  that  bird  capable  of  going 
every  where  and  mastering  any  measiise  of 
stren^h  at  will  ?  I  am  willing  to  hear 
all  this,  if  they  are  narrated  in  the  Puranas. 

Sonti  said  :— 

4.  What  you  ask  me  is  narrated  in  the 
Puranas.  O  Brahmana,  listen  to  them.  I 
shall  briefly  narrate- them  all. 

5.  When  Prajapati  Kashyapa  from  the 
desire  of  begetting  offspring  was  engaged  in 
a  sacrifice,  the  Rishis,  the  Devas,  and  the 
Gandharvas  all  gave  him  help. 

6.  Indra  with  Valikhilya  Rishis  and 
other  celestials  were  appointed  by  Kashyapa 
to  bring  fuel  for  the  sacrifice. 

7.  And  Lord  Indra,  takinpf  up  according 
to  his  great  strength  a  weight  which  was 
mountain-like,  brought  it  without  any  fatigue. 

8.  He  saw  on  the  way  some  Rishis, 
as  small  in  size  as  the  thumb,  carrying  one 
single  stalk  of  Palasa  leaf  all  together. 

-  -  9.  Th^  were  exceedingly  lean  for  want 
of  food,  and  they  were  much  distressed  when 
they  fell  into  an  indentation  in  the  road 
caused  by  the  hoop  of  a  cow. 

19.  Purander  (Indra).  madly  proud  of 
his   strength,   saw  them   with   surprise,  and 


laughing  at  them  in  derision,  passed  them*^ 
crossing  over  their  heads,  and  thus  grossly* 
insulting  them. 

11.  On  this  the  Rishis  became  exceed* 
ingly  angry  and  was  filled  with  sorrow. 
They  began  a  great  act  which  was  a  terror 
to  Indra. 

12.  Hear,  Sir,  these  excellent  Rishis 
poured  ^hee  in  the  sacrificial  fire  loudly 
reciting  Mantras^  saying, 

13.  "There  will  be  another  Indra  of  all 
the  celestials,  capable  of  going  everywhere 
at  will,  mustering  any  measure  of  strength 
at  will  and  imparting  fear  to  the  present 
Indra. 

14.  By  the  fruit  of  our  penances,  let  there 
be  born  an  Indra  fearfully  strong  and  fleet 
as  the  mind." 

15.  The  Lord  of  the  celestials  Satakratu, 
becoming  very  much  alarmed,  went  to, ask 
the  protection  of  the  great  ascetic,  the  self* 
controlled  Rishi  Kashyapa. 

16.  Prajapati  Kashyapa,  having  heard 
every  thing  from  Indra,  went  to  the  Vali- 
khilyas, and  asked  whether  their  act  had 
been  successful. 

17.  Thus  addressed,  those  truthful  Rishis 
said,  "  Yes,  it  is  done."  Then  Prajapati 
Kashyapa  pacified  them  and  said, 

18.  "  The  present  Indra  has  been 
appointed  the  lord  of  the  three  worlds  by 
Brahma.  O  Rishis  you  are  also  trying  to 
create  another  Indra. 

19.  O  excellent  men,  >'ou  should  not 
make  the  words  of  Brahma  untrue,  and  I 
too  do  not  wish  to  make  your  desire  futile. 

20.  Let  there  be  an  Indra  of  the  winged 
creatures,  endued  with  great  strength.  Be 
gracious  to  Indra  who  is  suppliant  to  you." 

21.  Having  been  thus  addressed  by 
Kashyapa,  the  Valikhilya  Rishis:  saluted  the 
great  Prajapati  and  spoke  thus, 

The  Valikhilyas  said  :— 

22.  O  Prajapati,  our  this  action 
(penance)  is  for  creating  an  Indra.  It  is 
also  meant  for  a  son  being  bom  to  you. 

23.  Let  this  successful  act  be  accepted  by 
you  ;  and  in  this  matter,  do  whatsoever  you 
think  good  and  proper. 

Souti  said  :— 

24-25.  At  this  time,  the  good  and  illus- 
trious daughter  of  Daksha,  named  Vinata, 
being  desirous  of  having  an  offspring  and 
having  pruified  herself  by  bathing  after 
her  season  of  impurity,  came  to  her  husband; 
and   Kashyapa  spoke  to  her  thus, 

26.  "O  I^dy*  the  sacrifice,  commenced 
by  me,  has  borne    fruit.     What  you 


s^ 


MAUABHARATA. 


ikstred  to  gel,  yoa  u'tH  get.  Two  heroic  sons 
will  be  bom  in  you  who  will  be  the  lords  of 
the  three  worlds. 

11,  Owing  to  the  penances  of  the  Vali- 
khilyasy  and  by  virtue  of  the  desire  with 
which  I  had  began  ray  sacrifice,  those  sons 
will  be  of  exceeding  %oo6.  fortune,  and  they 
will  be  worshipped  by  the  three  worlds." 

28.  The  illustrious  Kashyapa  again 
spoke  to  her,  "  Carehilly  bear  these  auspi- 
cious seeds. 

29.  These  two  will  be  the  lords  of  all  the 
winged  creatures.  They  will  be  birds,  cap- 
able of  assurairtg  any  form  at  will,  and  they 
will  be  great  heroes,  respected  by  all  the 
worlds." 

30.  The.  Prajapati  then  addressed 
Indra  thus, — "You  will  have  two  brothers 
of  great  power  and  strength,  who  will  be 
your  helps. 

31.  O  Purander,  by  them  will  no  injury 
be  done  to  you.  Let  your  sorrow  cease. 
O  Indra,  you  will  remain  as  Ahe  only  one 
Indra  in  the  world. 

32.  But  let  not  the  utterers  of  Brahma, 
Brahmanas  be  ever  slighted  by  you.  Let 
not  those,  whose  words  are  like  the  thunder- 
bolt, be  again  insulted  by  you." 

33.  Having  been  thus  addressed*  Indra, 
his  fear  being  dispelled,  went  to  heaven  ; 
and  Vinata  was  much  pleased,  because  her 
desire  was  accomplished. 

34.  She  gave  birth  ^^o  two  sons,  Aruna 
and  Garuda,  and  the  undeveloped -bodied 
Aruna  became  the  fore-runner  (charioteer) 
of   the  sun. 

35.  Garuda  became  the  king  of  the  birds. 
O  descendent  of  Vrigu,  listen  to  his  great 
deeds. 

Thu%  ends  the  thirty  first  chapter,  Sau- 
farnOj  in  the  Adi  Parva. 


CH  AFTER  XXXTI. 

(ASTIKA  ?AR\ A).'-Cchtimteci. 

Souti  said  :— 

1.  O  best  of  the  twice  born,  the  celes- 
tials, having  sto6<r* prepared   for   battle    Cm 

he  wa\'  already  narrated),-  the  king  of  tne 
birds  Garuda  soon  came  upon  them. 

2.  The  celestials,  having  seen  him  of 
esccessive  strength,  began  to  tremble  in  fear  ; 
and  (having  been  confused)  struck  one 
ati0t!i^r  with  all  their  weapons. 

3.  Amongst  those  that  were  guarding 
the  Sofna  was  Bhaumana  ( Viswakarma)  oi 
matchlft^fc  strength  .nnd  of  great  energy. 
Hm  ^va-'  a.\  effolgeru  as  Uit*  clcLlric  lire. 


4.  B(Ut  after  a  moment's  fight  he  lay 
as  dead,  mangled  by  the  king  of  the  bir^ 
with  his  beaks,  talons  and  wings. 

5.  The  great  bird,  darkening  the  worlds 
with  the  dust  raised  by  the  great  storm 
created  by  his  wings,  overwhelmed  the 
celestials. 

6.  Having  been  overwhelmed  with  that 
dust,  the  celestials  fainted  away.  Those  that 
were  guarding  the  Ambrosia  could  not 
see   Garuda   on    account    of   the  dust. 

7.  Thus  Garuda  agitated  the  'celestial 
rc^ons  and  mangled  the  celestials  with  his 
wings  and  beaks. 

8*  Thereupon  the  celestial,  the  god  of 
thousand  eyes  (Indra),  commanded  Vayu, 
saying,  "O  Maruta,  it  is  yonr  work  to  drive 
the  dust  away." 

9.  Then  the  mighty  Vayu  drove  the 
dust  ;  and  when  darkness  thus  disappeared, 
the  celestials  attacked  the  bird. 

10.  When  he  was  attacked  by  the 
celestials,  he  roared  in  the  sky,  like  the  great 
cloud,  frightful  to  every  creature, 

11-13.  The  greatly  powerful  king  of 
birds,  the  slayer  of  enemies,  rose  on  his 
wings  and  stayed  in  the  sky  over  the  heads 
of  the  celestials,  with  their  lord  Indra,  who 
showered  on  him  double  edged  swords,  iron 
maces,  sharp  lances,  bright  arrows  and 
discuses  of  the  form  of  the  sun.  Being  thus 
attacked  from  every  side, 

14.  The  kin^  of  birds  faught  the  great 
battle  without  bemg  weary  for  a  moment,  and 
the  greatly  powerful  son  of  Vinata,  blazing 
in  the  sky,  attacked  the  celestials  on  all  sides 
by  his  wings  and  breast,  and  scattered  them 
in   all  directions. 

15.  Mangled  by  the  talons  and  the  beaks 
of  Garuda.  copious  blood  began  to  flow  from 
the  bodies  of  the  celestials. 

16.  Thus  overcome  by  the  king  of  birds, 
the  Sadhyas  fled  wkh  the  Gandharvas 
towards  the  east,  the  Vasus  with  the  Rudras 
towards  the  south, 

17.  The  Adityas  towards  the  west,  and 
the  Ash  win  is  towards  the  north.  Gifted 
with  great  powers,  they  retreated  fighting, 
and  looking  back  every  moment  at  their 
enemy. 

18-19.  Garuda  faught  with  the  greatly 
courageous  Ashwakranda,  and  Ranuka. 
the  bold  Krathana,  and  Tapana,  Uluka 
and  Sashana,  Nemeshai  Puruja  and 
Pulina. 

20.  The  son  of  Vinata  mangled  them 
with  his  wings,  talons  and  beaks,  like  the 
chastiser  of  foes,  the  angry  Pcnaki  (Siva) 
at  the  end  ol  the  Vuga. 


ADl   PARVA. 


53 


.21.  Thase  greatly  powerful  and  eneirge- 
tic  celestials,  mangled  all  over  by  ihat  great 
bird,  looked  like  masses  of  black  clouds, 
dropping  showers  oi  blood. 

22.  Thus  making  the  celestials  almost 
dead,  the  best  of  the  birds  went  where  the 
Ambrosia  was.  He  saw  it  surrounded  on 
all    sides  by  fire. 

23.  The  terrible  flames  of  that  fire 
covered  whole  of  the  sky,  and  moved  by 
violent  winds,  they  bent  on  burning  the 
very  sun. 

24-25.  The  illustrious  Garuda  assumed 
ninety  times  ninety  mouths,  and  drinking  in 
many  rivers  by  those  mouths,  and  coming 
back  in  great  speed,  having  wingjs  for  his 
vehicle,  extinguished  the  fire  with  those 
rivers'  water.  And  extinguishing  that  fire, 
he  assumed  a  very  small  form,  wishing  to 
enter  into  the  place  where  the  Ambrosia 
was. 

Thus  ends  the  thirty  second  chapter,  Sau- 
parna,  in  the  Adi  Parva, 


CHAPTER  XXX  in. 

(ASTIKA  PARVA.)— C<?««««r«^. 

Souti  said  '-— 

1.  The  great  bird,  assuming  a  golden 
body,  bright  as  the  rays  of  the  sun,  entered 
(where  the  Soma  was;  with  great  force  as  a 
torrent  enters  the  sea. 

2.  He  saw  near  the  Ambrosia  a  wheel, 
keen-edged  and  sharp  as  the  razor,  revolving 
incessantly    (round  it.) 

3.  And  that  fearful  instrument  of  fearful 
form,  as  blazing  as  the  blazing  5un,  was 
skilfully  created  by  the  celestials  to  cut 
down  the  robbers  of  the  Ambrosia. 

4.  The  great  bird  saw  a  passage  through 
ft,  and  stopped  for  a  while.  Diminishsng  his 
body  withm  an  instant,  h^  passisd  through 
the  spokes  of  that  wheel. 

5 — 6.  He  beheld,  within  the  lix^  of  the 
wheel,  stationed  there  to  guard  trie  Soma, 
two  great  snak^as  blazlnc^  as  the  blazing 
fire,  having  tongues  Jike  l^htnlng,  power 
incomparable,  face  and  eyes  emitting  fire, 
poisonous,  terrible,  always  in  anger  ^and 
always  in  activity. 

7.  Their  eyes  were  winklcss  and  always 
inflamed  in  anger.  He  who  was  even  sccft 
by  any  of  the  two  was  instantly  reduced  to 
ashes. 

8.  The  great  bird  (Suparna)  suddenly 
covered  their  eyes  iriih  dust,  and  :thizs 
milking  them  blind,  he  attacked  them  from 
all  bides. 


I  9.  The  son  of  Vinata,  that  ranger  of  the 
sky,  attacking  their  bodies,  mangled  them 
into  pieces  ;  and  he  then  without  the  least 
delay  came  to  the  place  where  the  Soma  was, 

10.  The  mighty  son  of  Vinata,  taking 
up  the  Ambrosia  from  the  place  where  it 
was,  rose  on  his  wings,  breakmg  the  instru- 
ment into  pieces. 

11.  He  soon  came  out,  but  he  did  not 
drink  the  Ambrosia.  He  then  proceeded  on 
his  way  without  the  least  fatigue,  darkening 
the  splendour  of   the  sun. 

12.  The  son  of  Vinata  then  saw  Vishnu 
on  his  way  in  the  sky,  and-^Narayana  w&s 
pleased  with  him  for  his  self-denial. 

13.  The  undeleri^k-ating  Diety  said  to  the 
great  bird,  "  I  am  willing  to  grant  you  a 
boon."  Thereupon  the  bird  saki,  "  I  want  to 
stay  above  you." 

14.  He  again  said  to  Narayana,  "  I  want 
to  be  imortal,  and  free  from  disease  without 
drinking  the  Ambrosia." 

15.  Vishnu  said  to  the  son  of  Vinata, 
*'  Be  it  so."  Receiving  these  two  boons, 
Garuda  said  to  Vislinu, 

16.  "  1  shall  also  grant  you  a  boon." 
Thereupon  Vishnu  asked  the  mighty  carrier 
of  great  weights  to  become  his  vehicle. 

1 7.  He  placed  the  bird  on  the  flag-staff  of 
his  car  saying,  **  Thus  shall  you  stay  above 
me."  And  the  bird  said  to  Narayana« 
'•  Be  it  so," 

18.  Mocking  the  wind  with  fleetness,  he 
then  swiftly  proceeded  on  his  way,  and  when 
the  great  bird  was  thus  going  au*ay,  Indra 
hurled  at  him  his  thunder-bolt. 

19.  The  best  of  birds,  Garuda,  when 
carrying  awvny  the  Ambrosia,  was  thus  struck 
with  the  thunder-bolt ;  and  being  greatly 
ang^,  he  laughingly  spoke  to  Indra 

20.  In  sweet  words,  "  I  shall  respect  the 
Rishi,  with  whose  bones  the  thunder-bolt  is 
made. 

21.  I  shall  respect  the  thunder-belt  and 
you  also.  G  Indra,  I  cast  a  feather  of  mine, 
end  of  which  even  you  will  never  find. 

32.  I  have  not  felt  the  slightest  pain 
being^struck  by  >;our  thunder-bolt."  Having 
said  this,  the  king  of  Birds  threw  out  one 
of  his  feathers. 

23 — 24.  Seeing  that  beautiful  feather, 
cast  by  Garuda.  ^11  creatures  becainc  ex* 
ceedingly  pleased,  arid  they  said,  "Let  this 
bird  be  called  Suparna  (bird  with  beaufiful 
feathers)."  Seeing  this,  the-diety.  of  thou* 
-sands  eye(>  Porandar,  was  4nuch  sarprieed, 
and  he  tho^glit,  thi?,bkd  must  be  a  great 
being.     He  then-  addVewed  him  thas. 


u 


MAHABHARATA. 


Indra  said  :— 

25.  "  O  best  of  birds,  I  desire  to  know 
the  limit  of  your  streneth.  I  also  desire 
to  form  an  eternal  friendsnip  with  you. 

Thus  ends  the  thirty  third  chapter,  Sau^ 
fiflrna,  in  tJie  Adi  Parva. 


CHAPTER  XXXIV. 

(ASTIKA  ?AKVA.)-^pntiHued. 

Oaruda  said  :— 

1.  "  O  Purander,  Let  there  be  friend- 
ship between  us  as  you  desire.  Know,  my 
strength  is  great  and  is  hard  to  bear. 

2.  O  Satakratu,  the  learned  do  not  ap- 
prove qf  speaking  highly  of  their  own 
strength  or  of  their  own  merits. 

3.  O  friend,  as  we  are  now  mad^  friends, 
and  as  you  ask  me,  I  will  tell  you,  although 
self-praise  without  reason  is  always  im- 
proper. 

4.  .0  Indra,  I  can  bear,  on  a  single  fea- 
ther of  mine,  this  earth  with  her  mountains 
forests,  oceans,  and  even  you  with  it. 

5.  Know,  my  strength  is  such  that  I 
can  bear,  without  fatigue,  even  all  the  worlds 
put  together,  with  their  mobile  and  immobile 
objects. 

Sonti  said '. — 

6.  O  Saunaka,  when  the  great  hero 
(Oaruda)  said  all  thisj  the  great  Lord, 
the  kin?  of  the  celestiails,  the  wearer  of  the 
heaven^  crown,  the  possessor  of  wealth,  the 
benefactor  of  all  the  worlds  said  : — 

7.  "  It  is  true  what  you  say.  Every 
thing  is  possible  in  you.  Accept  now  my 
sincere  and  eternal  friendship. 

8.  If  you  do  not  require  the  Soma,  kindly 
return  it  to  me.  Those  to  whom  you  will 
give  it  will  always  quarrel  with  us. 

Oaruda  said  :— 

9.  There  is  a  reason  why  I  am  taking 
away  the  Soma*  I  shall  not  give  the  Soma 
to  any  body  to  drink. 

10.  O  diety  of  thousand  eyes^  after  I 
^aU  place  it  down,  O  king  of  Keavens,  you 
can  instantly  take  it  up  and  bring  it  away. 

Indra  said:— 

11.  .0  oviparous  One,  I  am  highly 
pleased  with  what  you-  have  just  now  said. 
O  best  of  birds,  accept  from  me  any  boon 
you  Hke  to  have. 

Souti  said  :— 

'  12.  Being  thus  addressed,  Garyda  re^ 
collecting  the  sohs  of  Kadru  and  the  slavery 
of  his  mother  by  deception  said, 


I 


« 

1' 


13.  '*  Though  I  have  power  to  do  every 
thing  over  an  creatures,  yet,  O  Indra, 
I  shall  do  your  bidding.  Let  the  mighty 
snakes  be  my  food.'* 

14.  *'  Be  it  so,"  said  the  destroyer  of  the 
Danavas,  and  he  went  to  Han,  the  god  of 
gods,  the  great  Soul,  the  lord  of   Yogees, 

15.  He  (Vishnu)sanctioned  all  that  was 
said  by  Garuda.  The  illustrious  lord  of  all 
the  worlds  thus  spoke  to  him, 

16.  "I  shall  take  awav  the  Soma  when 
ou  will  place  it  dvwn."  Having  said  this 
e  bade  farewell  to  Garuda,    And  Supama 

(Garuda)  went  to  the  presence  of  hb  mother 
with  great  speed. 

17.  He  tlien  said  to  all  the  snakes  in 
oy,  *'  Here  have   I  brought  the  Ambrosia. 

shall  place  it  on  the  (sacred)  Kusha  grass. 

18.  O  snakes,  drink  it  after  performing 
your  ablutions  and  religious  rites.  I  have 
done  what  you  asked  me  to  do. 

19 — 20.   Therefore^  as  you  promised,  let  mv 
mother  becamofree  from  this  day."  "Be  it  so, 
said  the  snakes  and  went  to  perforoi   their 
ablutions.     In  the  meantime,  Indra  taking 
up  the  Ambrosia,  went  away  to  heaven. 

21.  The  snakes,  after  performing  their 
ablutions,  their  daily  devotions,  and  other 
sacred  rites,  came  in  joy  to  drink  the 
Ambrosia. 

22.  They  saw  that  the  Kusha  grass  on 
which  the  Ambrosia  had  been  placed  was 
empty.  It  had  been  taken  away  by  a  counter 
act  of  deceptk)n, 

23.  They  began  to  lick  with  their  tongues 
the  Kusha  erass  in  which  the  Ambrosia  had 
been  placed  ;  and  by  that  act,  their  tongues 
became  divided  mto  two. 

24.  The  Kusha  grass,  from  the  contact  of 
the  Ambrosia,  became  sacred  from  that  day. 
Thus  did  the  illustrious  Garuda  bring  the 
AmbrMia,  and  briag  it  for  the  snakes,  but 
thus  were  dieir  tongues  divided  by  what  he 
did. 

25.  Thtn  Supama  (Garuda)  lived  in 
that  forest  with  his  mother  in  g^eat  jov.  The 
son  of  Vjnata  dd^hted  lita  4tiother  oy  be- 
coming tife  eater  of  snaktt,  by  being  res- 
pectefT^y  all  birds  and  by  doing  other  great 


20i  He«  who  will  listen  to  this  story  or 
reiul  it  to  an  assembly  of  Brahmanas,  must 
surely  g9  to  heaven,  acquiring  great  merit 
from  fts  recitation. 

ThuB^nds  ik^  thirty  fourth  chapter,  the 
conclusion  of  Saupama,  in  the  Adt  Parva, 


ADt   PARVA. 


5S 


CHAPTER  XXXV. 

(ASTIKA  PARVA.)-^<>«<»w«frf. 

Sannaka  said:— 

1.  O  son  of  Suta,  you  have  told  us  why 
the  snakes  were  cursed  by  their  mother ;  and 
why  Vtnata  also  cursed  her  son. 

2.  You  have  told  us  the  bestowal  of 
boons  on  Kadru  and  Vinata  by  their  hus- 
band ;  you  have  also  told  us  tne  names  of 
the  two  sons  of  Vinata. 

3.  O  son  of  Suta,  you  have  not  told  us 
the  names  of  the  snakes  (the  sons  of  Kadru). 
We  are  anxious  to  know  the  names  of 
the  chief  ones. 

Souti  said  :— 

4.  O  Risbi,  for  fear  of  being  lengthy,  I 
shall  not  mention  the  names  of  all  the  snakes. 
But  hear,  I  shall  only  mention  the  names  of 
the  chief  ones. 

5-16.  Shesha  was  bom  first  and  then 
Vasuki.  (There  were  bom)  Airavata,  Tak- 
shaka,  Karicotaka,  Dhananjaya,  Kalakeya, 
Mani,  Purana,  Pinjaraka,  Elapatra,  Vama- 
na,  Nila  Anila,  Kaiamasha,  Savala,  Aryaka, 
Ugraka,  Kalaspotaka,  Suramukha,  Dodhi- 
mukha,  Vimalapindaka,  [Apta,  Karotaka, 
Sankha,  Valbikha,  Nisthanaka,  Himaguha, 
Nahusa,  Pingala,  Vahyakama,  Hastipada, 
Mudgarapinc&ka,  Kamvala,  Ashwatara, 
Kalijaka,  Vritta,  Samvartaka,  Padma, 
Mahapadma,  Sankhamukha,  Kusharaan- 
d^ka,  Kshemaka,  Pindaraka,  Karavira, 
Pushpadanshtraka,  Vilwaka,  Vilwapandara, 
Mu^ikada,  Sankhasiras,  Pumabhadra, 
Haridraka,  Aparajita,  Jyotika,  Srivaha, 
Kauravya,  Dhritarastra,  Sankhapinda, 
Virajas,  Suvahu,  Salipinda,  Probhakara, 
Hastipinda,  Pitharaka,  Sumukha,  Kauna- 
pashana,  Kuthara,  Kunjara,  Kumuda,  Ku- 
mudakshya,  Tettiri,  Halika,  Kardama, 
Vahumulaka,  Karakara,  Akarkara,  Kundo- 
dara  and  Mahodara. 

17.  O  best  of  the  twice-born,  I  have  told 
you  the  names  of  the  chief  snakes.  For  fear 
of  being  tedious,  I  haye  not  told  you  the 
names  of  the  rest. 

18.  O  Rishi,  the  sons  and  the  grand- 
sons of  the  snakes  were  innumerable,  there- 
fore, I  shall  not  mention  their  names  to 
you. 

19.  O  Rishi,  the  number  of  snakes 
defies  calculation  in  this  world.  There  are 
many  thousands  and  millions  of  the  snakes. 

Thus* ends  the  thtpiy fifth  chapter ^  Astika, 
4n  tht  Adi  Patva, 


CHAPTER    XXXVI. 

(ASTIKA  VkKVk.)'-Continutd. 

Satmaka  said  :— 

I.  O  child,  you  have  told  us  of  many 
gready  powerful  and  unconquerable  serpents. 
What  did  they  do  after  hearing  of  the 
curse  ? 

Souti  said :- 

3.  Illustrious  and  famous  Shesha,  having 
left  (his  mother)  Kadru,  practised  austere 
penances,  living  on  air  and  rigidly  observing 
vows. 

3.  He  practised  his  penances,  going 
to  Gandhamadana,  Vadari,  Gokarna,  the 
forest  of  Pushkara  and  the  foot  of  the  Hi- 
malayas. 

4.  He  passed  his  days  in  these  sacred 
places,  rijfidly  observing  his  vows,  complete- 
ly controlling  his  passions  and  concentrating 
his  mind. 

5.  The  Grandsire  saw  him  with  knotted 
hair,  clad  in  rags,  his  flesh,  skin  and  senews 
dried  up  owing  to  the  austere  penances  be 
was  practising. 

6.  The  Grandsire,  addressing  that  pen- 
ance-practising ascetic,  said,  '*  O  Shesha, 
what  are  you  doing  ?  let  the, welfare  of  the 
worlds  also  engage  your  thoughts. 

7.  O  sinless  one,  you  are  giving  pain  to 
all  creatures  by  your  austere  penances.  O 
Shesha,  tell  me  the  desire  of  your  mind." 

Shesha  said  :— 

8.  My  brothers  are  all  of  wicked  hearts. 
I  do  not  wish  to  live  with  them.  Kindly 
sanction  this. 

9.  They  are  jealous  of  one  another  like 
great  enirtiies.  I  am,  therefore,  engaged  in 
penances.     I  shall  not  even  see  them. 

10.  They  never  show  any  kindness  for 
Vinata  and  her  son,  who  is  our  other 
brother,  the  bird  of  the  air. 

11.  They  always  envy  him.  He  too  ts 
much  stronger  than  (aH  of  us),  owing  to  the 
boon  granted  bv  our  father,  the  illustrious 
and  noble   Kashyapa. 

t2.  Therefore,  I  am  practising  penances, 
and  I  shall  cast  off  this  body  oi  mine,  90 
that  I  may  not  live  with  them  even  in 
another  life. 


Souti  said:— 

13.  When  Shesha  thus  snAte,  .tlie 
Grandsire  told,  him,  "O  Shesha»-i- icnnw  ttse 
chacacter  x)f  your  bcothers.,-,    r.. 

•14.  (And  i  know  also)  their  mat  dan- 
ger owing  to  their  offeoco  agM9l  their 
mother.  O  snake,  a  remedy  has  been 
already  provided  by  me. 


56 


MAMABHARATA. 


15.  You  should  not  grieve  for  your 
brothers.  O  Shesha,  whatever  you  desire 
poto  ssess,  ask  it  from  me. 

16.  I  am  highly  pleased  with  you  and 
I  shall  gjrant  you  a  boon  to-day.  O  best  of 
snakes,  it  is  very  good  that  ^xjur  heart  has 
been  set  on  virtue.  Let  your  heart  be  more 
and  more  firml}'  set  on  virtue." 

Shesha  said:— 

17.  O  divthe  Grandsirc,  O  lord  of  all,  I 
ask  this  boon, — let  my  heart  always  delight  in 
virtue  and  in  blessed  penances. 

Brahma  said  :— 

18.  O  Shesha,  I  am  highly  pleased  with 
your  self-denial  and  love  of  peace.  By 
my  command  let  the  following  act  be  done 
by  you  for  the  good   of  all  creatures. 

19.  Bearing  properly  and  weH,  this  earth 
which  is  so  very  unsteady,   towns  retreats 

and  seas,  with  all  her  mountains  and  forests* 
with  her  O  Shesha,  remain  in  the  way  as^she 
may  be  steady. 

Shesha  said:— 

20.  O  divine  lord  of  all  creatures,  O 
rranter  of  boon^,  O  lord  erf  the  earth,  O  the 
lord  of  every  created  thing,  O  the  k>rd  of 
the  universe,  I  shall  hold  the  earth  steady, 
as  you  command*  O  Prajapati,  place  it 
upon  my  head. 

Brahma  said  :-- 

21.  O  best  of  snakes,  go  underneath  the 
earth.  She  herself  will  make  a  passage  f6r 
you.  O  Shesha,  you  will  certainly  do  what 
IS  highly  valued  by  me  by  holding  the  earth 
(on  your  head.) 

Souti  said  :— 

33.  The  elder  brother  of  the  king  of  the 
snakes,  entering  into  a  hole,  went  to  the 
other  side  of  the  earth.  He  held  that  godd- 
ess (earth)  with  her  belt  of  seas  all  around 
her. 

Brahma  said  :— 

'23.    O    Shesha,  6   best  of   snakes,  you 

4re  the   Dharma,     because   you  hold    the 

earth    alone    with    your   huge    body,    with 

every  thing  on    her,    what    I    myself   and 

,  Indra  can  do. 

Bonti  said:— 

34.  Thus  does  the  snake,  Shesha,  the 
greatly  powerful  lord  Ananta,  lire  under- 
ntoath  tbe  earth,  alone  sopporttng  the  world 
at  the  oDinituUKl  of  <Brahosa. 

25-  Then  the  GraMsire.  the  iHastrious 
1<h4  oith^  im«itaISr'|;aveSifpir^^(Gantda), 
4Hd«oi»ol(yfinatasiAnan(a's 'hdfv*  • 

;  Thuttkd's\h^  flrirfy'St^  dhapt<rr,  AsHka, 
f  w  Ihc  AM  Parva, 


CHAPTER   XXXVII. 

(ASTIKA  PARV A.)'^CoHUnu^. 

Souti  said  :— 

1.  The  best  of  snakes,  Vasuki^ l^earing 
the  curse  of  his  mother,  pondered  over  how 
to  make  it  abortive. 

2.  He  held  a  consultation  with  all  his 
brothers,  Airavata  and  others,  who  were 
virtuous. 

Vasuki  said  :— 

3.  O  smles*  ones,  the  curse  on  us  is  well- 
known  to  you.  We  should  try  to  neutralise 
it. 

4.  Remedies  exist  for  all  curses,  but  no 
remedy  can  avail  those  who  are  cuF^sed  by 
their  mother. 

'  5.  Hearing  that  this  curse  was  uttered 
before  the  imnnitabld,  the  infinite  and  the 
true  one,  my  heart  trembles. 

6.  Our  annihilation  has  certainly  come  ; 
otherwise  the  imnnitable  I..ord  should  have 
prevented  oiir  mother  from  uttering  the 
curse. 

7.  Therefore,  let  us  consult  to-day  how  we 
may  secure  the  safety  of  the  snakes.  Let 
us  not  waste  time. 

8.  Yoli  are  an  wise  and  disceminig^. 
We  shall  all  constat  together,  and  find  out  a 
means  of  deliverence, 

<).  As  did  the  celestials,  in  the  days  of 
yor6,  to  regain  the  lost  Agni  whofhad  conceal- 
ed himselfwithin  a  cave,  so  that  the  sacrifice 
of  lanamejaya  for  the  destruction  of  the 
snakes  may  not  take  place,  and  so  that  we 
may  not  meet  with  our  destruction. 

Souti  said :—  • 

10.  Thus  addressed,  all  the  offspring  of 
Kadru  assembled  together;  they  were  all 
wi^  io  counsel,  and  they  gave  their  opinions 
(one  after  the  other.) 

IT,  One  party  Said, '*  We  shall  assume 
the  gube  of  Brahmana  Rishis  and  asked 
Janamejaya  not  to  hold  the  sacrificei" 

12.  Others,  thinkin?  themselves  wise, 
s^id,  "  We  shall  all  oocome  his  favourite 
counsellor^. 

13.  He  will  then  certainly  ask  our  ad  Wee 
in  all  things,  and  we  shall  then  give  him  such 
advice  as  may  obstruct  die  saicrifice, 

14.  'the  king^,  thinking  Us  wise,  will 
certainly  ask  our  advice  about  his  sacrSoe, 
and  we  shall  say.  **  Don't  hold  it." 

15.  We  shall  point  hinsioiU  many  serious 
evils  in  this  world  and  the  next,  with  reasons 
and  causes,  so  that  the  ;)aixince  may  not 
take  place. 


ADI   PARVA. 


57 


16 — 17.  (VVc  can  do  this  also)  ;  let  one 
of  the  snakes  by  biting  kill  the  persons,  who 
will  try  to  do  good  to  the  king,  and  who 
will  be  well-acquainted  with  the  rites  of  the 
Snake-sacrifice  and  who  will  be  appointed 
as  the  sacrificial  priest.  And  by  their  death, 
the  sacrifice  will  not  be  completed. 

18.  We  shall  also  bite  those  who  are 
acquainted  with  the  Snake-sacrifice  and  who 
may  be  appointed  as  the  Ritwijas  of  the 
sacrifice.     Thus  we  shall  obtain  our  object." 

19.  Some  other  snakes,  who  were  kind- 
hearted  and  virtuous,  said,  "Your  this  advice 
is  not  good.  It  is  not  proper  to  kill 
Brahmanas." 

20.  That  remedy  is  proper  in  a  danger 
which  rests  on  righteousness.  Unrighteous ^^ 
ness  finally  destroys  the  world." 

21.  Other  snakes  said : — "  We  shall 
estingutsh  the  sacrificial  fire  by  becoming 
clou(&  luminous  with  lightning,  and  pouring 
down  showers." 

22.  Other  good  snakes  said,  "  Let  us  go 
in  the  night  and  steal  away  the  vessel  of  the 
Soma.    This  will  obstruct  the  sacriBce. 

23.  Or  let  the  snakes  go  in  hundreds  and 
thousands  to  the  sacrifice,  bite  every  one, 
and  thus  create  a  terror. 

24.  Or  let  the  serpents  defile  the  pure 
food  with  their  urine  and  dung." 

25.  Others  said,  "  Let  us  become  the 
Ritwijas  of  the  king  and  obstruct  the 
sacrifice  by  saying  at  the  very  outset, — *Give 
us  our   Dhakshina." 

26.  The  king,  being  placed  in  our  power, 
win  do  whatever  we  will  ask  him  to  do." 
Other  said,  "  When  the  king  will  play  in  the 
waters, 

27.  Let  us  carry  him  to  our  home  and 
kept  him  bound,  so  that  the  sacrifice  may 
not  take  place."  Others,  thinking  them- 
selves wise,  said, 

28.  "  Let  us  go  to  the  king  and  bite  him, 
so  that  pur  object  may  be  accomplished.  By 
his  death  the  root  of  all  evil  will  be  des- 
troyed. 

29.  O  snake,  that  hears  by  the  eyes,  this 
is  the  final  result  of  our  deleberations.  O 
king,  do  speedily  what  you  think  proper. 

30.  Having  sakl  this,  they  all  eagerly 
looked  at  the  best  of  the  snakes,  Vasuki. 
And  Vasuki,  after  reflecting  a  while,  told 
the  snakes, 

31 .  "  O  snakes,  your  this  final  determina- 
tion does  not  seem  worthy  of  adoption. 
The  advice,  that  you  all  give,  are  not  to 
my  liking. 

32.  What  can  I  suggest  which  would  be 
for  your  good  !  I   think  the  favour  of  (our 

8 


father)  the  illustrious   Kashyapa  can  alone 
do  us  good. 

33.  O  snakes,  my  mind  does  not  know 
which  of  your  suggestions  to  adopt  for  the 
welfare  of  my  race  and  mine. 

34.  It  is  this  that  makes  me  so  anxious, 
for  the  credit  and  the  discredit  of  the  act 
will  rest  on  me  alone. 

Thxis    ends  the    thirty  ^seventh  chapter 
Astika,  in  the  Ardi  Parva, 


CHAPTER  xxxvin. 

(ASTIKA  ?ARV A.)— Continued, 

Souti  said  :— 

1.  Having  heard  the  words  that  fell 
from  the  snakes  and  also  what  fell  from 
Vasuki,  Elapatra  addressed  them  thus, 

2.  "  That  sacrifice  is  not  such  as  would 
be  prevented,  and  Janamejaya  of  the 
Pandava  race,  who  is  our  great  terror,  is  not 
such  as  he  can  be  obstructed. 

3.  O  King,  he  who  is  afflicted  by  Fate, 
has  his  recourse  to  Fate  alone.  Nothing 
else  can  be  his  refuge. 

4.  O  best  of  the  snakes,  the  root  of  our 
terror  is  Fate,  and  therefore,  Fate  alone 
must  be  our  refuge.    Listen  to  what  I  say, 

5 — 6.  O  best  of  the  snakes,  when  that 
curse  was  uttered,  i  lay  in  fear,  crouching  on 
my  mother's  lap.  O  best  of  the  snakes,  O 
Lord,  O  snake  of  great  splendour,  I  heard 
from  that  place  the  sorrowing  gods  speaking 
to  the  Grandsire  saying. 

The  Celestials  said  :— 

7.  O  Grandsire,  O  god  of  gods,  who 
but  Kadru,  after  getting  such  dear  children, 
can  curse  them  even  in  your  presence  ! 

8.  O  Grandsire,  you  have  also  said,  "  Be 
it  so."  We  wish  to  know  the  reason  why 
you  did  not  prevent  her, 

Bramha  said  :— 

9.  The  snakes  have  multiplied,  they  are 
cruel,  terrible  in  form,  and  deadly  poison- 
ous. I  did  not  prevent  Kadru  (from  utter- 
ing the  curse)  from  the  desire  of  doing 
good  to  all  creatures. 

10.  The  poisonous  serpents  that  have 
always  the  oiting  propensity,  those  that 
bite  for  little  faults,  and  those  who  are 
sinful,  will  be  destroyed,  but  not  those 
that  are  virtuous. 

11.  Hear,  how  the  snakes  may  escape 
from  this  dreadful  calamity  when  the  time 
will  come. 


5« 


mahabharata. 


12.  There  will  be  bom  in  the  race  of 
Yayavarasy  a  great  Rishi,  known  by  the 
name  of  Jaratkaru,  who  will  be  intdligcnt, 
greatly  ascetic  and  sdf-controUed. 

13.  That  Jaratkaru  will  have  a  son, 
named  Astika,  who  will  also  be  a  great 
Rishi.  He  will  put  a  stop  to  the  Snake- 
sacrifice.  Those  snakes  tnat  will  be  virtu- 
ous will  escape  (from  the  Snake-sacrifical 
fire.) 

The  Celestials  said  :— 

14.  O  Bcahma,  in  whom  will  Jaratkaru, 
the  foremost  of  the  Rbhis,  gifted  with  great 
powers  and  asceticism,  beget  that  illustrious 
son  ? 

Bramha  said  :— 

15.  The  best  of  Brahmanas,  the  greatly 
powerful  (Jaratkaru)  will  b^t  a  greatly 
powerful  son  on  his  wife  who  will  bear  the 
same  name  as  his. 

16.  Vasuki,  the  king  of  the  snakes,  has 
a  sister,  named  jaratkaru  ;  the  son  I  speak 
of  wiU  be  bom  m  ber  womb»  and  he  will 
save  the  snakes. 

iSapatra  said :— 

17.  The  celestials  said  to  the  Grandsire, 
"Eieitsoi^  and  the  lord  Brahma,  having 
said  7iX  this  to  the  celestiak  went  to  heaven. 

18 — 19.  O  Vasuki,  1  see  before  me  your 
that  sifter,  known  bv  the  name  of  Jaratkaru. 
To  save  us  from  this  great  calamity,  |[ive 
her  as  a  gift  to  the  Rishi  Jaratkaru  of  ng^d 
vowst  who  will  roam  aliout  begging  for  a 
bride.  This  means  of  our  safety  has  been 
heard  by  me. 

Thus  ends  the  thirty  eighth  chapter, 
Astika,  in  the  Adi  Parva, 


CHAPTER  XXXIX. 

(ASTIKA  PARVA).— Om/i«i#tt/. 

Soati  said  ^- 

I,  O  best  d  the  twice  ix>rri,  hearing 
what  Eiapatra  sak),  all  the  snakes  excfeiimra 
in  joy,  '*WelI  sakl  1   Excellent  man  1" 

'2.  From  that  day  Vasuki  carefully 
kept  that  maiden,  his  sifter  Jaratkam,  and 
he  took  great  pleasure  in  rearing  her  up. 

3.  Not  long  after  this,  the  Devas  and 
the  A  suras  churned  the  abode  of  Varuna 
(Ocean.) 

4.  And  the  ^frcatly  powerlul  Vasuki 
became  its  churning  coni.  As  soon  as  this 
w^rk  was  done,  he  appeared  before  the 
grandsire. 


5.  The  celestials  with  Vasuki  addressed 
the  Grandsire  thus, — **0  lord,  Vasi^'  is 
suffering  from  the  fear  of  the  curse. 

6.  Vou  should  draw  out  the  dart,  be- 
gotten by  hb  mother's  curse,  which  pierces 
the  heart  of  Vasuki  who  is  desirous  of  the 
weal  of  his  race. 

7.  The  king  of  the  snakes  is  always  our 
friend  and  benefactor ;  O  lord  of  the  gods,  be 
gracious  to  hiro,  and  remove  the  fever  of  his 
mind. 

Bramha  said : — 

8—9.  O  immortals,  I  have  thought  in  my 
mind  what  you  have  said.  Let  the  kmg  of  the 
snakes  do  what  Eiapatra  had  told  him  Dofore. 
The  time  has  come.  The  wicked  only  wilt 
be  destroyed,  and  not  the  virtuous. 

10.  Jaratkam  is  (alreacfy)  born;  that 
Brahmana  is  now  engaged  in  penances. 
Let  him  (Vasuki),  at  the  proper  tmne,  give 
his  sister  to  Jaratkara, 

11.  O  celestials,  what  had  been  said  by 
Eiapatra  for  the  weal  <^  the  snakes  is  true. 
It  is  not  otherwise. 

Sontisaid;— 

12.  The  king  of  the  snakes,  aflTfcted  wkh 
the  ctirse,  having  heard  what  the  Grandsire 
said,  commanded  all  the  snakes,— 

13.  A  lar^re  jiumber  of  them  who  are 
always  attentive  to  their  duties, — to  watch 
the  Rishi  Jarakaru.    He  said, — 

14.  "When  the  Lord  1;iratkaru  wiO 
ask  for  a  wife,  come  Immeoiately  and  in- 
form me  of  it.  The  weal  of  our  race  depends 
upon  it." 

Thtts  ends  the  thirty-ninth  chapter^ 
Astika,  in  the  AdiParva, 


CHAPTERXL. 

(ASTIKA  PARVA,)— C<»ii/inii^. 

SOTii^vkft-  said — 

1—2.  O  son  of  Suta,  I  desire  to  know 
why  the  illustrious  Rishi  whom  you  call 
Jaratkaru  came  to  be  so  called  You 
shoukl  tell  us  the  Etymology  of  the  name  of 
Jaratkaru. 

Soati  said:— 

3 — 4.  S^arOf  means  "waste" — Karu 
means  "huge."  The  body  of  this  Rishi  was 
huge,  but  1^  reduced  it  by  severe  penances. 
O  Brahmana,  because  he  thus  reduced  his 
bod>%  he  was  called  Jaratkaru,  The  sister  of 
Vasuki  was  called  Jaratkaru  for  the  same 
reason. 


M>t  PARVA. 


59 


5.  When  the  pious  Saunaka  heard  this, 
lie  smiled,  and  addressing  Ugrasrava  (Souti) 
said,  "  It  b  true." 

Saunaka  said  :— 

6.  1  have  heard  all  that  you  have  narrat- 
ed. Now  I  wish  to  hear  how  Astika  was 
bom. 

Sonti  said:-- 

7.  Vasuki,  wbhing  to  bestow  his  sister 
on  Rishi  Taratkaru,  gave  the  snakes  (all 
necessary)  orders. 

8.  Man^  years  rolled  .away,  but  the 
Rishi  of  rigid  vows,  deeply  engaged  in 
ascetic  devotions,  did  not  seek  for  a  wife. 

9.  That  high-souled  Rishi,  his  sexual 
passion  completely  under  control,  engaged  in 

.deep  study  and  devoted  to  rigid  asceticism, 
fearlessly  roamed  over  the  world,  having  no 
desire  for  a  wife. 

10.  O  Brahmana,  once  upon  a  time  there 
was  a  king,  named  Parikshit,  bom  in  the 
race  of  the  Kurus, 

1 1.  He  was  like  his  mmdfather,  mighty 
in  arms,  the  best  of  all  bow-men  in  battle, 
<and  was  very  fond  of  hunting. 

12.  That  king  of  the  world  roamed 
about,-  bunting  deer,  wild  boars,  hjrena  and 
biifalloes,  ana  various  other  wild  animals. 

13*  One  day,  havinc^  pierced  a  deer  with 
sui  arrow,  he  SMMg  his  bow  oci  his  back  and 
entered  into  a  deep  forest. 

14.  He  searched  for  it  in  the  forest  here 
and  there,  as  Rudra  did  in  heaven  for  the 
sacrificial  deer  which  was  pierced  with  his 
arrow. 

15.  Never  had  a  deer,  pierceed  by 
Parikshit,  escaped  in  the  forest  with  life. 
This  deer,  however,  wounded  as  the  others, 
were  fled  away  with  speed.  It  shows  the 
proximity  of  the  king  s  going  to  heaven 
(death). 

16.  The  deer,  that  the  king  of  men, 
Parikshit  wounded,  was  soon  lost  out  of  his 
sight,  and  the  king  went  in  pursuit  it  far  into 
the  forest. 

17 — 19.  Fatigued  and  thirsty  he  came 
tipon  a  Rishi,  in  the  forest,  seated  in  a  cow- 
shed, drinking  the  froth  oozing  out  of  the 
mouths  of  the  calves  sucking  the  milk  of  their 
mothers.  Coming  to  him  with  all  haste,  the 
king  asked  that  Rishi  of  great  austerity,  "  O 
Brahmana,  I  am  king  Parikshit,  the  son  of 
Abhimanyu. 

20.  Have  you  seen  where  the  deer  pier- 
ced by  me  lias  gonef*  But  the  Rishi,  ob- 
serving the  vow  of  silence,  did*  not  reply  to 
him. 

21.  The  king,  being  angrv  took  up  a 
dead   snake  wiSi  the   end  oi  his  bow  and* 


placed  it  round  the  neck  of  the  Rishi,  but 
the  Rishi  did  not  prevent  him  from 
doing  it. 

22 — 23.  He  did  not  even  say  ^  word, 
either  good  or  bad.  Seeing  him  in  fhat  state, 
the  king  cast  off  his  anger  and  became  very 
sorry.  He  went  away  to  his  capital,  arid 
the  Rishi  remained  as  he  was.  The  forgi- 
ving great  Rishi  knowing  him,  that  best 
of  Kings, 

24 — 2^.  To  be  true  to  the  duties  of  his 
order,  did  not  curse  him.  That  best  of 
kings,  the  best  of  the  Bharata  race,  also  did 
not  know  that  the  Rishi  was  a  virtuous  man. 
It  is  for  this  that  he  thus  insulted  him.  This 
Rishi  had  a  young,  greatly  powerful  and 
exceedingly  ascetic  son, 

26 — 27.  Who  was  named  Sringi.  He 
was  full  of  wrath,  severe  in  his  vows  and 
difficult  to  be  appeased.  He  sometimes 
worshipped  with  great  attention  his  (pre- 
ceptor) Brahma,  seated  on  his  seat  and 
ever  engas^ed  in  doing  good  to  all  creatures. 
Commanoed  by  him,  he  was  coming  home 
one  day, 

28 — 29.  When  his  friend  (Krisha)  in  a 
pla3rful  mood,  laughingly  spoke  to  him 
about  his  father.  The  Kishi's  son,  ever 
wrathful  and  like  poison  itself,  hearing  what 
had  liappened  to  his  father,  blazed  up  in 
a  rage. 

Krisha  said  :— 

30.  O  Srinfiri,  do  not  be  proud.  Ascetic 
as  you  are  and  possessed  of  great  powers, 
(g^  and  see)  your  father  is  carrying  a  dead 
bNody  (on  his  shoulder), 

31.  Don't  speak  with  the  sons  of  the 
Rbhis  like  ourselves,  who  are  deep  in 
asceticism,  who  have  knowledge  of  truth 
and  who  have  attained  success. 

32.  Where  is  your  that  manliness,  and 
where  are  your  those  proud  words,  when  you 
see  your  father  carrying  a  dead  snake  7 

33.  O  best  of  Rishis,  your  father  did 
nothing  to  meet  with  this  treatment.  1  am 
pained  as  if  it  has  been  done  to  me. 

Thus  ends  the  fortieth  chapter ^  Astika,  in 
the  Adi  Parva, 


CHAPTER  XLI. 

(ASTIKA  PAKV A,)^Continued, 

Sonti  said  :— 

1.  Being  thus  addressed,  and  having 
heard  that  his  father  was  bearing  a  dead 
snake,  the  powerful  Sringi  grew  exceed- 
ingly angry. 


i)0 


mauabharata. 


2.  Looking  at  Krisha,  he  softly  asked 
him,  •*  Why  docs  my  father  bear  a  dead 
snake  ?" 

Krisha  said:— 

3.  O  dear  friend,  when  Parikshit  was 
roving  for  the  purpose  of  hunting,  he 
placed  the  dead  snake  on  the  shoulder  of 
your  father. 

Sringi  said  :— 

4.  What  harm  was  done  by  my  father 
to  that  miscreant  king?  Tell  me  this,  O 
Krisha,  and  (you  will  dien)  see  my  ascetic 
powers. 

TTrifth^  said  - — 

5.  King  Parikshit,  the  son  of  Abhi- 
manyu,  having  wounded  a  fleet  stag  with 
an  arrow  while  hunting,  chased  it  alone. 

6.  He  lost  sight  of  the  stag  in  the  wilder- 
ness  of  the  forest,  and  seeing  your  father 
he  accosted  him. 

7.  But  he  (your  father)  was  then  observ- 
ing the  vow  of  silence.  Oppressed  by  hunger, 
thirst  and  fatigue,  the  king'  repeatedly  asked 
your  father  about  the  missmg  deer. 

8.  But  the  Rishi,  being  then  under  the 
vow  of  silence,  did  not  make  any  reply. 
Thereupon  the  king,  becoming  an^ry,  pi  ^ced 
the  snake  on  his  shoulder,  taking  it  up  with 
the  end  of  his  bow. 

9.  O  Sringi,  your  father,  engaged  in 
dto^otion,  Is  still  in  that  posture.  The  king 
has,  however,  gone  away  to  his  capital  (Has- 
tinapur),  named  after  the  elephant. 

Souti  said  :— 

10.  Having  heard  that  a  dead  snake 
had  been  placed  on  his  father's  shoulder, 
the  Rishi's  son  looked  like  a  blazing  fire, 
his  eyes  reddened  with  anger. 

11.  Inflamed  with  anger,  the  powerful 
Rishi,  touching  water,  cursed  the  king  thus, 

Sringi  said  :— 

12, — 14,  He  who  has  placed  the  dead 
snake  on  the  shoulder  of  my  old  and  lean 
father, — that  miscreant  of  a  king-,  that  in- 
s  alter  of  the  Brahmana«,  the  destroyer  of  the 
fame  of  the  Kuru  race, — will  be  taken  within 
seven  days  from  to-day  to  the  land  of  Yama 
by  the  snake  Takshaka,  the  powerful  king 
of  the  serpents,  stimulated  by  my  words. 

Souti  said  :— 

15.  Having  thus  cursed  the  king  from 
^nger,  Sringi  went  to  his  father,  and  saw 
that  he  was  siuing  in  the  cow-shed,  tl^  dead 
snake  (was  still)  on  his  shoulder. 


16.  Seeing  that  the  dead  snake  was  on 
the  shoulder  of  his  father,  he  was  agaim 
inflamed  with  anger. 

17.  He  shed  tears  in  grief ;  and  addres- 
sed his  father  thus,  '*0  father,  hearing  the 
insult  offered  to  you  by  the  miscreant^ 

18.  King  Parikshit,  I  have  cursed  him 
from  anger.  That  wretch  of  the  Kunis  rk^ly 
deserves  my  potent  curse.  Within  seven 
days  from  this  date  the  king  of  snake, 
Takshaka 

19.  Will  take  the  sinner  to  the  fearful 
house  of  Death."  And  the  father  said  to  the 
enraged  son, 

Samika  said:-- 

20.  O  child,  I  am  not  pleased  with  your 
act.  It  is  not  proper  for  ascetics  to  act  thus. 
We  live  in  the  domains  of  that  king  ; 

21.  We  are  righteously  protected  by  him, 
and  therefore,  we  should  not  mind  his  faults* 
The  reigning  kings  should  always  be  par* 
doned  by  men  like  us. 

22.  O  son,  if  you  destroy  Dharma,  (piety), 
Dharma  will  certainly  destroy  you.  If  the 
king  does  not  protect  us,  wie  meet  with  many 
afflictions. 

23.  O  son,  we  cannot  then  perforfti  wir 
religious  rites  as  we  desire.  Protected  by 
virtuous  kmgs, 

24.  We  achieve  great  merits;  and  a  share 
of  it  always  goes  to  such  kings.  Therefore, 
reigning  kings  are  always  to  be  forgiven  ; 

25.  Specially  Parikshit,  who,  like  his 
grandfather,  protects  us  as  a  king  should 
protect  his  subjects. 

26.  That  penance-practising  king  was 
oppressed  by  hunger  and  thirst,  and  he  did 
not  know  that  I  was  observing  the  vow  of 
silence. 

27.  Disasters  always  befall  on  a  country 
where  there  is  no  kinr.  The  king  punishes 
those  who  grow  wicked. 

28.  The  fear  of  punishment  brings  in 
peace,  and  men  thus  perform  their  duties  and 
their  rites  imdisturbed. 

29.  The  king  establishes  the  kindom  of 
heaven.  The  Icing  protects  all  sacrifices, 
and  the  sacrifices  please  the  celestials  ; 

30.  The  celestials  cause  rain,  and  rain 
produces  medicinal  herbs ;  the  medicinal 
herbs  do  immense  good  to  mankind. 


31.  Manu  said,- 
of  men  is  equal 
Brahmanas.' 


•The  ruler  of  the  destiny 
to  ten    Veda-knowing 


32.  That  penance-observin?  king,  op* 
pressed  by  hunger  and  thtrsti  has  done  tnss 
through   ignorance  of  my  vow. 


ADI  PARVA. 


6f 


33.  Why  have  you,  through  childishness, 
done  rashly  thb  unrighteous  action  ?  O  son, 
that  king  in  no  way  deserves  a  curse  from 
us. 

Thus  ends  the  forty  first  chapter^  Astika, 
in  th€  Adi  Parva. 


CHAPTER  XLII. 

(ASTIKA  PARV A.)'-ContiHUfd, 

Sringi  said  :— 

1.  O  father,  whether  my  act  was  rash 
or  improper,  whether  you  like  it  or  dislike 
it,  the  words  spoken  by  me  shall  never  be 
vain. 

2.  O  father,  I  tell  you,  this  can  never  be 
otherwise.  I  have  never  spoken  a  lie  even 
in  jest. 

Samika  said  :— 

3.  My  child,  I  know,  you  are  greatly 
powerful,  and  vou  are  very  truthful.  You 
nave  never  spoken  a  falsehood  in  your  life, 
and  therefore  your  curse  will  never  be  false. 

4.  But  the  son,  even  when  he  is  grown 
up,  should  always  be  adviced  by  his  &ther, 
so  that  adorned  with  good  qualities,  he  may 
earn  great  renown. 

5.  You  are  mere  child,  knd  therefore,  how 
much  more  do  you  stand  in  need  of  counsd ! 
Vou  are  always  eugajg^ed  in  asceticism. 
Even  the  anger  of  illustrious  and  high  soul- 
ed  men  increases  with  the  increase  of  their 
powers. 

6.  O  best  of  pious  men,  considering  that 
you  arc  my  son  and  a  mere  boy,  and  seeing 
your  rashness,  I  see  I  must  give  you  ad- 
vice. 

7.  Live,  O  son,  having  your  mind  in- 
clined to  peace  ;  live  on  fruits  and  roots  of 
the  forest.  Destroy  your  anger ;  but  do 
not  destroy  the  fruits  of  your  asceticism  (by 
giving  vent  to  anger.) 

8.  Anger  diminishes  the  merits  that 
ascetics  acquire  with  great  pains.  There 
is  no  hope  for  those  who  are  deprived  of 
virtue. 

9.  Peaccfulness  produces  success  to 
the  forgiving  ascetics.  Good  come  to  the 
forgiving  men,  both  in  this  world  and  in  the 
next. 

10.  Therefore,  you  should  always  live, 
being  forgiving  in  your  temper  and  self- 
controlling  of  your  passions.  By  forgiveness 
you  will  attain  to  worids  that  are  beyond 
the  reach  of  even  Brahma. 

ri.  O  my  son,  having  adopted  peadcful- 
fiess,  I  shall  do.as  much  as  lies  in  my  power. 


I  shall  do  this.    I  shall  send  Words  to  the 
king,   telling  him, 

12.  "O  king,  you  have  been  cursed  by 
my  son,  who  is  a  mere  child  and  whose 
intellect  is  not  yet  developed.  Seeing  your 
disrespect  towards  me,  (he  has  done  this) 
in  anger." 

Souti  said  :— 

13.  That  great  ascetic,  observant  of 
vows,  moved  by  kindness,  sent  a  disciple  to 
Parikshit  with  proper  instructions. 

14.  He  sent  his  disciple,  named  Gaur- 
mukha,  a  young  man  of  good  manners  and 
of  ascetic  penances,  instructing  him  to  en- 
quire first  about  the  welfare  of  the  king,  and 
then  to  communicate  the  real  business. 

15.  Going  (to  Hastinapur)  he  soon 
came  to  the  king,  the  head  of  the  Kuru  race. 
He  entered  the  king's  palace,  having  first 
sent  the  notice  of  his  arrival  through  a 
servant. 

16.  The  Brahmana,  Gaurmukha,  was 
received  in  all  honours.  And  then  after 
resting  for  a  while,  he  told  the  king  in  the 
presence  of  his  ministers,  the  terrible  words 
of  Samika,  exactly  as  he  was  instructed. 

Gaurmuldia  said  :— 

17.  O  king  pf  kings,  there  lives  within 
your  dominions,  a  Rishi,  named  Shami- 
Ka. 

x8 — 19.  He  is  greatly  virtuous,  very 
peaceful,  his  passions  under  control,  and  a 
great  ascetic.  O  best  of  men,  a  dead  snake 
was  placed  by  -'you  with  the  end  of  your 
bow  on  the  shoulder  of  this  Rishi  who  was 
then  observin ,  the  vow  of  silence.  He 
himself  forgave  the  act,  but  his  son  did  not. 

20.  O  king  of  kings,  you  have  been 
to-day  cursed  by  him  without  the  knowledge 
of  his  father.  Takshaka  wiU  be  your  death 
within  seven  nights. 

21.  Shamika  repeatedly  asked  his  son 
to  save  you,  but  there  is  none  to  falsify  his 
curse. 


ify  his 
ve  been 


22.  As  he  has  been  unable  to 
angry  son,  therefore,  O  king,  I 
sent  by  him  to  you  for  your  good. 

Souti  said:— 

23.  Having  heard  these  terrible  words, 
and  recollecting  his  own  sinful  act,  the 
king,  the  descendant  of  the  Kuru  race,  a 
great  ascetic  himself,  grew  exceedingly 
sorry. 

24.  Having  heard  that  the  best  of  the 
Rishi  (Shamika)  had  been  observing  the 
vow  of  silence,  he  was  doubly  afAictedf  with 
sorrow. 


fa 


MaHABHARATA. 


^5.  Seemg*  oiso  the  gr^t  kindn^s  skown 
to  him  by  the  Rishi,  and  recollecting  his 
own.  great  sinful  act«  the  king  be(;ame  very 
penitant. 

a6.  The  kingi  who  kx>ked  like  a  celestial, 
did  not  grieve  so  much  for  hearing  that  he 
would  die,  as  for  having  done  that  (insult- 
ing) act  to  the  Rishi. 

27.  The  king  then  sent  away  Gaur- 
mukhat  saying  "  Let  the  adored  Rishi  be 
gracious  to  met" 

28.  When  Oaurmukha  had  gone  away, 
the  kiDj"  in  great  anxiety  consulted  with  all 
his  ministers  without  delay. 

29.  Havkig  consulted  with  his  ininisters, 
the  king  himself,  wise  in  counsels,  caused  a 
palace  to  be  erected  on  a  pillar,  guarded 
day.  and  night  by  mcM. 

30.  For  his  ^protection,  he  placed  all 
around  the  palace,  physicians,  medicines 
and  Brahmanas  skilled  in  Mantras. 

31.  Thus  being  protected  on  all  sides, 
the  king  ^schar^ed  nts  royal  duties,  sur- 
rotmded  by  his  virtuous  ministers. 

32.  None  could  approach  that  best  of 
kinffs  there  (in  that  palace.)  The  air  even 
could  not  go  there,  being  prevented  from 
entering*  _    •  '.      .  .         ,    ' 

33.  When  the  seventh  day  came,  the 
best  of  BrahmanaCSy  Kishyapa,  w^s  coming 
with  the  intention  of  treating  the  king,  (if 
bitten  by  the  snake.) 

34.  Me  h^d  heard  all  that  had  happen- 
ed ;  he  had  heard  that  the  best  of  snakes, 
Takshaka  would  take  the  king  to  Yama*s, 

abode. 

35.  He  thought,  *'I  will  cure  the  king 
bitten  by  the  best  of  the  snakes.  By  this  1 
may  gain  both  wealth  and  virtue." 

3b»  The  king  of  th«  snakes,  Takshaka, 
saw  on  the  wa^i  Kasbvapa,  gping  with  the 
intention  of  curing  the  icing,  lie  appeared 
before  him  in  the  form  of  a  Brahmana. 

37.  Thereupon  the  kii^  of  the  snakes 
fipolce  to  the  best  of  the  Rishis,  Kashyapa* 
saying,  ''Where  are  you  going  wjth  such 
speed?  AVhat  is  the  business  upon  which 
youare^hgt 

Sashyapa  said :— 

^s  The  best  of  snakes,  Takshaka,  will 
tdroay  bupi  the  chastiser  of  his  enlmies,  king 
Paril^hlt  of  the  Kuru  race  { 

39.  O  amiable  man,  I  am  going  in  baste 
without  loss  of  time,  to  curat  that  king  of 
immeasurable  prowess^  the  sole  represen- 
tative of  the  kuflu  race,  when  he  will  be 
>bitten  by  the  •  king  of  snakes,  who  is  as 
powerful  as  Agni. 


TakBfaaka  said  :— 

40.  O  Brahmana,  F  am  that  very  Tak- 
shaka, who  will  kill  that  king  of  the  earth. 
Stop,  you  cannot  cure  one  who  is  bitten 
by  me. 

Eashyapa  said  :— 

41 .  I  am  possesssed"  with  the  power  of 
learning.  Going  there,  I  am  sure  1  shall 
cure  the  king  bitlen  by  ycfoi 

Thus  ends  ihs  fifty  second  ckaptefilAstika, 
in  the  Adi  Parva, 


CHAPTER  XLIII. 

(ASTIKA  ?AKW \.)— Continued. 

Takshaka  said  :— 

1.  O  Kashyapa,  if  you  are  able  to  cure 
any  creature  bitten  by  me,  then  revive  this 
tree  bitten  by  me. 

2.  O  best  of  Brahmanas,  I  bum  this 
banian  tree  ip  your  si^t.  Try  your  best ; 
and  show  me  your  skill  in  Mantras  of  which 
you  have  just  spokej^. 

KadiyapA  said  :^ 

3.  O  snake,  if  you  are  so  minded*  bite 
(the  tree  then).  I  shall  revive  it,  though  bitten 
by  you. 

Sonti  said  %— 

4.  The  kmg  of  the  snakies,  thus  ad- 
dressed by  the  illustrious  Kashyapai  bit 
that  banian  tree. 

5.  The. tree,  bitten  by  the  illustrious  snake, 
and  having  embibed  his  poison,  blamed  up 
all  around. 

6.  Having  thus  burnt  the  tree,  the  snake 
spoke  again  to  Kashyapa,  "O  best  of 
Brahmanas,  try  your  best,  and  let  this  kn-d 
of  the  forest  (the  banian  tree)  be  revived." 

7.  The  tree  was  reduced  to  ashes  by  the 
poison  of  the  king  of  snakes.  But  taking 
up  the  ashes,  Kashyapa  spoke  these  words. 

S.  **  O  king  of  snakes,  behold  my  power 
of  leaning  in  this  lord  of  the  (orest.  O 
snake,  1  shall  revive  it  in  your  very 
presence." 

g.  And  then  that  best  oC  Brahpwnas* 
the  illustrious  and.  jearnq^  Kashyapa,  re- 
vived by  his  learning  the  tree  which  was 
reduced  to  a  heap  of  ashes. 

10.  He  first  created  the  sprout,  he  then 
created  two  leaves  in  it.  He  then  made  the 
stem,  then  the  branches,  and  then  the  full- 
groWn  tree  with  leaves  and  all. 

11.  Seeing  that  the  tree  was  reallv  re- 
vived by  thefllu&uiousKashyapai  Takshaka 


AT5I  PARVA. 


63, 


satd^  **  O  Brahmana,  it  is  not  (at  all)  won- 
derful. 

12.  That  you  should  destroy  my  poison 
or  the  poison  of  others  like  me.  O  king  of 
Brahmanas,  O  Rishi,  wishing  to  gain  what 
wealth,  are  you  bent  on  going  there  ? 

13.  1  shall  give  you  the  wealth  you  hope 
to  get  from  that  best  of  kingSj  however  dim- 
cult  may  it  be  to  get  it. 

14.  O  Brahmana,  your  success  is  doubt- 
ful, for  that  king  is  affected  with  a  Brah- 
mana's  curse,  and  the  period  of  his  life  is 
also  shortened. 

15.  Your  blazing  fatpe,  that  has  over- 
spr^ul.the  three  worlds,  win  (then)  disappear 
tne  sun  deprived  of  hjs  splendour, 

Kaahyapa  said  :— 

16.  I  go  Uiere  for  wealth.  Give  it  to  me, 
O  snake,  so  that  I  may  go  back  receiving 
it  from  you. 

Takshakft  sftids''^ 

17.  O  best  of  Brahmanas,  I  shall  give 
you  wealth  more  than  you  hope  to  get  from 
the  king.    Therefore  do  not  go, 

Sonti  said  :— 

18.  Having  heard  what  Takshaka  said, 
the  best  of  Brahmanas,  the  wise  and  greatly, 
powerful  Kashyapa,  sat  in  meditatkm* 

19 — 20.  The  greatly  poweiHuI  man 
(Kashyapa),  ascertakiintf  by  ttis  ascetic  pow- 
ers that  the  period  of  the  ufff  of  the  king  of  the 
Pandava  race  had  really  run  out,  went  back, 
after  receiving  from  Takshaka  a^  much 
wealth  as  he  desired  to  possess.  On  the  great 
Rtshi  Kashyapa's  departure,  Takshaka 
went  with  speed  towards  Hastinapur. 

21.  Takshaka  heard,  on  his  way>  that  the 
king  of  the  world  was  living  very  carefully, 
protected  by  poison -neutralising  Mantras 
and  medicines. 

22.  Thereupon  the  snake  reflected,  say- 
ing. "  The  king  must  be  deceived  by  me 
by  my  Maya  (power  of  delusion).  But  what 
must  be  the  means  ?" 

23.  Takshaka  then  sent  some  snakes  in 
the  g^ise  of  Brahmanas .  with  fruits  Kusha 
grass  and  water  as  presents. 

Takshaka  said:-^ 

24.  Go  you  aH  to  (he  king,  saying  that 
you  have  urgent  business,  and  showing  no 
impatience,  as  if  ^ou  want  to  make  him  a 
present  of  the  fruits,  flowers  and  water. 

Souti  sftid  :— 

25.  The  •'  snakes,  thus  commanded  by 
Takshaka,  did  (as  they  were  ordered  to  do  ) 


They  took  to  the  king,  Kusha  grasSi  water 
and  fruits. 

26.  The  greatly  powerful  kingof  kin^ 
accepted  their  presents,  and  when  their 
business  was  finished,  he  said,  "  Now  retire." 

27.  When  those  disguised  snakes  had 
gonie  away,  the  king  addressed  his  ministers 
and  friends,  saying. 

28.  "Eat  with  me  all  these  fruits  of 
excellent  taste,  brought  by  the  ascetics." 

29.  Empelled  by  Fate,  and  the  words  of 
the  Rishi,  tne  king  with  his  ministers  desired 
to  eat  those  fruits. 

30—31.  He  himself  ate  the  fnrft  within 
which  Tashaka  lay  hidden.  O  Saunaka, 
when  he  was  eating  the  fruit,  there  appeared 
from  the  fruit  an  ugly  insect,  ot  shape 
scarcely  descernable,  of  black  eyes  and 
coppery  color.  The  best  of  kings,  taking 
up  the  insect,  said  to  his  councellors, 

32^33.  "The  sun  is  setting.  I  have  no 
longer  any  fear  from  the  poison  to-day. 
Therefore,  let  this  insect^  becoming  Tak- 
shaka, bite  me,  so  that  my  smful  act 
be  expitiated  and  the  word  of  the  asce- 
tic may  be  true.  And  those  councellors, 
impelled  by  Fate,  approved  of  the  speech  of 
the  king. 

34.  The  monarch  smiled  and  placed  the 
insect.  091  his  head.  His  hour  (of  death) 
having  come,  he  lost  his  senses.   , 

35 — 36'  And  when  the  king  iras 
smiling,  Takshaka,  who  had  come  out  of  the 
fruit  that  was  offered  to  the  king,  cc^ed 
htnaself  round  the  neck  of  the  king.  .Utter- 
ing a  tremendous  roar,  the  king  of  the 
snakes  immediately  bit  that  protector  of  the 
world. 

Thus  ends  the  forty  •third  chapter  ^  Asiika, 
in  the  Adi  Parva, 


CHAPTER  XLIV. 

(ASTIKA  FARV A.)^Contiitued. 

Sonti  said:— 

I.  The  ministers,  seeing  the^*;  kin^  ifi- 
the  coils  of  Takshaka,  became  |iife  iH^h  ' 
fear,  and  tliey  wept  in  great  grief. 

2 — 3.  Hearing  the  roars  of  Takshaka 
the  ministers  all  fled.  And  as  they  were 
running  away,  they  saw  the  king  of  the  snakes 
the  wonderful  serpent  Takshaka,  going  away 
through  the  sky  like  a  streak  with  the  color 
of  the  lotus.  His  coursing  through  the  sky  ' 
looked  like  the  vermillion  line  in  the  middle 
of  the  dark  masses  of  a  lady's  hair. 

4.    The    palace,  in    which  the  king  was 
living,  biased   up    with    the  poison  of    the  • 
snake.     The    ministers    left   it  and  fled  in 


.64 


MAHABHARATA. 


feafi  and  the  king  fell  down  as  if  struck  by 
lightning. 

5.  When  thus  the  kin^  fell'  ^ith  the 
poison  of  Takshaka»  the  minbters,  with  the 
royal  priest  and  holy  Brahmanas  performed 
all  his  last  rites. 

6.  All  the  citizens  of  the  capiul  met  to- 
gether and  placed  the  young  son  of  the 
deceased  king  on  the  thrune.  They  called 
that  chastiser  of  foes,  the  hero  of  the 
Kuru  race,  Janamtjaya. 

7.  That  best  of  kings,  Janamejaya, 
though  he  was  but  a  boy,  was  very-  intelli- 
gent and  wise*  With  his  ministers  and 
pnest,  the  eldest  son  of  Parikshit,  the  best 
of  the  Kuru  race,  ruled  his  kindom  (as 
powerfully  and  well)  as  his  grandfather 
(Yudhishtir) 

8.  Seeing  that  the  youn^  king  could  now 
keep  his  enemies  in  check,  his  ministers,  went 
to  5uvamayarmana,  the  king  of  Kashi,  and 
asked  him  to  give  his  daughter,  Vapustama 
in  marriage  with  him. 

9.  The  King  of  Kashi,  after  due  enquiries 
bestowed  with  ordained  rights  his  daufirhter 
Vapustoma  on  the  mighty  hero  of  the  Ruru 
race.  And  he  too  was  exceedingly  happy  to 
get  her.  He  did  not  give  his  heart  to  any 
other  women  at  any  time. 

10.  The  greatly  powerful  hero  roamed 
happily  in  pursuit  oif  pleasures  in  lakes>  in 
woods  and  in  flowery  fields.  He  passed  his 
time  in  pleasure  as  Pururava  of  olden  time 
did  on  receiving  Urvashi» 

11.  When  he  thus  passed  his  days  in 
pursuit  of  pleasure,  ever-renowned  for  her 
beauty,  devoted  to  her  husband,  the  fairest 
of  the  fair,  Vapushtoma,  having  gained 
a  desirable  husband,  pleased  him  with  the 
excess  of  her  love. 

ThiLs  ends  the  forty  fourth  chapter,  Asti^ 
ka,  in  the  Adi  Parva, 


CHAPTER  XLY. 

(ASTIKA  ?ARVA.)'^enUnued. 

Souti  said  :— 

I.  About  diis  time,  the  great  ascetic 
Jaratkaru,  becoming  a  7atraShayan  Ghriha, 
roamed  over  the  world. 

3.  The  greatly  powerful  Rishi  roamed 
about,  bathing  in  various  sacred  waters  and 
practising  various  vows>  difficult  to  be  prac- 
tised by  others. 

3.  The  Rishi  lived  on  air  and  was  com- 
pletely free  from  all  worldly  desires,  thus 
oecoraing  daily  lean  and  emaciated.  Thus 
did  he  see  his  ancestors,  hanging  in  the  hole, 
their  heads  downwards^ 


4.  By  a  cord  of  Virana  roots,  havaij^ 
only  one  thread  entire.  Even  that  one 
thread  was  gradually  being  eaten  away  by 
the  rat,  living  in  that  hole. 

5.  They  were  in  the  hole  without  food  ; 
the^  were  emaciated,  pitiable  and  eagerly 
disirous  of  emancipation.  Jaratkaru,  in 
humble  guise,  came  near  these  pitiable  ones, 
and  asked  them, 

6—7.  "Who  are  you  that  are  hanging 
by  the  cord  of  Virana  roots, — of  which  the 
smgle  weak  root  that  is  still  left  is  gradually 
being  eaten  away  by  the  rat  that  lives  in 
this   hole. 

8.  The  little  that  remains  of  the  sin^ 
thread  will  soon  be  cut  away.  It  is  quite 
evident  that  you  will  then  fall  into  the  pit 
with  your  heads  downwards. 

9.  L  have  been  moved  with  pity,  seeing 
that  you  hang  with  your  faces  downwards 
and  that  you  are  overtaken  by  a  great  cala- 
mity. What  good  can  I  do  to  you  7 

10.  Tell  me  without  delay  whether  your 
this  great  calamity  can  be  relieved  with  a 
fourth,  or  a  third  or  even  a  half  of  my  thb 
asceticism. 

11.  O  relieve  yourselves  even  with  the 
whole  of  my  asceticism.  1  consent  to  it.  Oo 
as  you  please. 

The  Ancestors  said  :— 

13.  O  Venerable  Brahmachari,  you 
wish  to  relieve  us.  But,  O  best  of  the  twice- 
bom,  you  cannot  relieve  us  with  your  asce- 
ticism. 

13.  O  child,  O  best  of  speakers,  we  have 
also  the  fruits  of  our  asceticism,  but  O 
Brahmana,  we  are  falling  down  into  this 
hell  for  the  want  of  offspnng. 

14.  The  Grandsire  has  said,  *the  offspring 
is  the  gp'eat  Dharma.'  O  child,  hanginp-  as 
we  are  in  this  hole,  our  intellect  has  grown 
dim. 

15.  Therefore  we  cannot  know  you,  al- 
though you  are  known  for  your  greatness  ^ 
over  the  world.  You  are  venerable,  you 
are  of  good  fortune,  you  sorrowfully  grieve 
for  us. 

16.  Hear,  O  Brahmana»  who  we  are,  and 
for  whom  you  are  lamenting.  We  are  Rishis 
of  the  name  of  Yayavarxi  o?  rigid  vows. 

17.  O  Rishi,  we  have  fallen  from  a  holy 
region  for  want  of  offspring.  Our  great 
penances  have  not  been  destroyed,  therdPore, 
we  have  still  one  cord  left  (to  hang  from.) 

18-19.  We  have  only  one  thread  (son) 
now,  but  it  matters  little  whether  he  is  or  he 
is  not.  Unfortunate  we  are  I  We  have  a 
thread  in  one,  known  as  Jaratkaru,  well-read 


ADI   PARVA. 


65 


in  the  Vedas  and  Vedang^as,  who  has  adopt- 
ed asceticism.  He  is  high-souled,  he  has 
hts  senses  under  complete  control,  he  is  a 
man  of  rigid  vows,  a  great  ascetic. 

20.  Bm  from  his  temptation  for  the  merits 
of  asceticism  we  have  been  reduced  to  this 
state.  He  has  no  wife  and  no  son,  no  friend, 
no  relatives. 

21.  This  is  the  reason  why  we  hang  in 
this  hole,  our  consciousness  gone,  like  one 
having  no  one  to  look  after.  If  you  meet 
him,   tell  him  out  of  kindness  for  us. 

22.  "Your  ancestors  are  hanging  in  grief 
with  their  faces  downwards.  O  holy  man, 
take  a  wife  and  beget  offspring. 

23.  O  Rishi,  O  holy  man,  you  are  the 
only  thread  in  the  line  of  your  ancestors."  O 
Brahmana,  the  Virana  root  that  you  see 
and  on  which  we  hang, 

24-25.  Is  the  cord  representing  our  race. 
O  Brahmana,  these  threads  of  the  Virana 
roots  which  yee  see  eaten  up  (by  the  rat)  are 
we  ourselves,  who  have  been  eaten  up  by 
Time.  This  root  which  you  see  half  eaten, 

26.  And  by  which  we  are  hanging  in 
this  hole  is  he  who  has  adopted  asceticism. 
The  rat  which  you  see  is  Time  of  infinite 
strength. 

27.  He  (Time)  is  slowly  killing  the 
wretch  Jaratkaru,  engacred  m  asceticism, 
having  been  tempted  by  its  merits  but 
wanting  in  prudence  and  heart. 

28.  O  excellent  one,  his  asceticism  can- 
not save  us.  The  roots  being  torn,  falling 
off  from  heavens,  deprived  of  consciousness 
by  Time. 

29.  Behold  like  sinful  wretches  we  are 
going  downwards.  On  our  going  with  all 
our  relatives  down  into  this  hole, 

30.  Eaten  up  by  Time,  he  too  will  sink 
with  us  into  hell.  Whether  it  is  asceticism, 
or  sacrifice,  or  other  holy  acts, 

31.  O  child,  they  are  inferior  and  can- 
not be  equal  to  a  son.  O  child,  seeing  all 
this,  tdl  every  thing  to  the  Rishi  Jaratkaru* 

32.  O  Brahmana,  becoming  our  saviour, 
you  should,  out  of  kindness  towards  us,  tell 
him  in  detail  all  that  you  have  seen^  so  that 
it  might  induce  him  to  take  a  wife  and 
beget  offspring. 

33.  O  excellent  man,  who  are  you  7  You 
may  be  one  of  his  friends,  for  you  ^eve 
for  us  like  a  friend  and  as  one  belonging  to 
our  race.  We  wish  to  hear  who  you  are 
that  stand  before  us. 

Thus  ends  ihe  forty  fifth  chapter 
Astika,  in  the  Adi  Parva^ 


CHAPTER  XLVI. 

(ASTIKA   PARVA.)— C«wt«iitt*rf. 

Souti  said  :— 

1.  Having  heard  all  this,  Jaratkaru  be- 
came exceedingly  sorry.  He  spoke  to  the 
pitres  in  sorrow  and  his  words  were  choked 
by  tears. 

Jaratkara  said  :— 

2.  You  are  my  fathers  and  grandfathers 
who  are  gone  before.  Tell  me,  therefore, 
what  I  can  do  for  your  welfare. 

3.  I  am  that  Jaratkaru,*  your  sinful  son. 
I  am  a  worthless  man,  a  man  of  sinful  deeds. 
Pray,  punish  me. 

The  Ancestors  said  :— 

4.  O  son,  you  have  come  by  good  luck 
at  this  spot  in  your  travel.  O  Brahamana, 
why  have  you  not  taken  a  wife  7 

Jaratkaru  said  :— 

5.  O  Pitris,  I  have  this  desire  always  in 
my  heart,  that  having  kept  my  sexual  pas- 
sion under  complete  control,  I  shall  take 
this  body  to  the  other  world. 

6.  My  mind  it  possessed  with  the  idea 
that  I  must  not  take  a  wife.  But  having 
seen  you,  my  sires,  hanging  like  birds, 

7.  O  grandfathers,  my  mind  has  been 
diverted  from  Brahmacharja.  I  shall  cer- 
tainly do  your  favourite  work. 

8 — 9.  (I  shall  certainly  marry),  if  I  get  a 
bride  of  my  own  name,  who  will  bestow  her- 
self on  me  of  her  own  accord,  who  will  come 
to  me  as  a  gift,  and  whom  I  shall  not  have 
to  maintain. 

10.  Otherwise  I  shall  not  marry.  O 
grandsires,  I  speak  to  you  the  truth.  The 
offspring  that  will  be  begotten  on  her  shall  be 
the  means  of  your  salvation,  and  O  my 
fathers,  you  will  then  live  for  ever  in  blessed 
happiness  and  without  the  apprehension  of 
a  fall. 

Souti  said  :— 

11.  The  Rishi  (Jaratakaru) ,  having  said 
all  this  to  the  ancestors,  (left  the  pince  and) 
roamed  over  the  world  again.  O  Saunaka, 
although  he  grew  old,  he  did  not  get  a  wife. 

12*  He  was  very  sorry  that  he  was  not 
successful,  but  directed  by  his  ancestors  he 
continued  the  search.  He  went  into  the 
forest  and  wept  aloud  in  grief. 

13.  Having  gone  into  the  forest,  the  wise 
Rishi,  moved  by  the  desire  of  doing  good  to 
his  ancestors,  said,  "  I  shall  ask  for  a  bride, 
distinctly  uttering  the  words  thrice. 


66 


MAHABHARATA. 


14.  VVIiatevier  creatures  are,  mobile  or 
immobile,  visible  or  invisible,  O  you  all,  hear 
my  words. 

^5.  I  am  a  man,  engaged  in  severe  pen- 
ances, but  my  amcestors,  afflicted  wiih  gHef , 
have  told  me,  '*  Get  yourself  married  to  be- 
get a  son." 

16.  Directed  by  my  ancestors,  I  am  roam- 
ing in  poverty  and  sorrow  all  over  the  world 
for  weddinjg;  a  maiden  whom  I  shall  get  as  a 
gift. 

17.  Let  any  of  those  creatures,  whom  I 
(now)  address,  if  he  lias  a  daughter,  bestow 
her  on  me  who  a*m  roving  all  over  th6  world 
for  a  bride. 

18.  A  bride,  who  bears  the  same  name 
with  me,  who  will  be  given  to  me  as  a  gift, 
and  whom  I  shall  not  have  to  maintain, — 
(If  there  is  such  a  bride),  O  bestow  her  on 
me. 

19.  Thereupon  those  snakes,  who  had 
been  appointed  to  watch  Jaratkaru,  knoiyif^ 
his  intention,  gave  information  to  VasukL 

20.  The  king  of  th^  snakes  immediately 
went  to  the  place  where  the  Rbhi  was,  taking 
with  him  his  sister,,  decked  with  vark>us 
ornaments. 

2t.  O  Brahmana,  the  king  of  ihe  Snakes 
Vasuki,  having  gone  there,  offered  the 
maiden  as  a  gift  to  that  high-soqled  Rishi. 
But  he  did  not  at  once  accept  her- 

22.  The  Rishi,  thinking  her  not  to  be  of 
the  same  name  with  himself,  and  seeing 
also  that  the  question  of  her  maintenance 
was  not  settled,  reflected  for  a  while  and 
hesitated  to  accept  her. 

23.  O  descendant  of  Vri^,  he  then  asked 
Vasuki  fhe  name  of  the  maiden,  and  he  told 
him  also,—"  I  shall  not  maintain  her." 

Thus  ends  the  forty  sixth  chapter, 
Astika,  in  the  Adi  Parva. 


CHAPTER  XLVII. 

(ASTIKA  PARVA.)— Co»««ii«/. 

Sotiti  said:— 

1.  Thereupon  Vasuki  said  to  the  Rishi 
Jaratkaru,  *'  This  maiden  has  the  same  name 
as  yours.     She  is  my  sister  and  is  an  ascetic. 

2.  I  shall  sUpportJher,  O  best  of  Brahma- 
Has  and  therefore  accept  her.  O  Rishf,  I 
shall  protect  her  with  all  my  abilities. 
O  best  of  Rishis,  she  has  be^n  brought  \x6 
by  mc  for  you." 

The  Bislii  said  :- 

3.  ft  is  settled  between  us  that  I  sh^l  not 
maintain  this  maiden    and  she  wHl  npx  do 


anything  that  would  be  displeasing  to  mc. 
If  she  does,  I  shall  leave  her, 

Souti  said  :— 

4-  When  a  promise  was  given  by  the 
snake  that  he  would  maintain  his  sister, 
Jaratkaru  went  to  the  house  of  the  snake. 

t>-^L-  '^hereupon  the  virtuous  and  vetem 
Kishi,  learned  in  Afantras  and  observant  of 
rigid  vo^krs,  accepted  her  hands,  given  to  him 
in  due  rites. 

6.  He  then  being  much  adored  by  the 
Rishis  lived  with  his  wife  in  the  beautiful 
house  set  ajtart  for  him  by  the  kln^  of  the 
snakes.  ■ 

7.  In  that  house  was  a  bedsted  cpvered 
vinth^  valuable  coverlets.  Jaratkaru  slept 
(in  that  bedsted)  with  his  wife. 

8.  The  excellent  man  (Jaratkaru)  made 
an  agreement  with  his^wSfe,  saying  ••  You 
should  not  do  any  thing  or  say  kny  thine 
that  will  be  displeasing  to  me." 

9.  I  shall  then  leave  you  and  no  longer  five 
in  the  house,  if  you  do  any  such  thing.  Bear 
m  mind  these  Words  that  i  have  spoken. 

10.  The  sister  of  the  snake,  in  great 
anxiety  and  sorrow  said,  'Be  it  so.' 

11.  The  illustrious  girl,  mo^ved  by  the 
desire  of  doing  good  to  h^r  relarivcs, 
served  her  husband  of  h^rd  ll^e  with  the 
means  of  Sweta  Kakiya,  (i  e  with  the  wake- 
fulness  of  the  do^,  the  timidity  of  the  dear 
and  the  sharp  instinct  of  crows  to  uiiderstand 
signs.) 

12.  One  day  the  sister  of  Vasuki,  when 
her  season  of  impurity  came,  bathed  accord- 
ing to  custom,  and  went  to  the  great  Rishi. 
her  husband.  .  «» 

,.'3;  Thereupon  she  became  quick  with 
child,  and  the  embryo  was  tike  6 re.  It  was 
greatly  effulgent  and  was  as  resplendent  as 
the  god  of  fire  himself. 

14.  -  It  began  to  grow  like  the  moon  of 
the  white  fort-night.  A  few  day5»/  after,  the 
greatly  famous  Jaratkaru, 

T5.  Ptacinj^his  head  on  the  lap  of  his 
wife,  sl«>t,  looking  like  one  fatigued.  When 
the  Bttihmana  was  thus  sleeping,  the  sun 
entered  the  summit  of  the  western  mountain. 

16.  O  Brahmana,  as  the  day  was  lAding 
away,  fearFng  the  loss  of  (Jaratkaru's  virtu^ 
the  excellent  sister  of ,  Vasuki  grew  very  an- 
xious. '' 

17.  (She  thoHght)  "What  shall  I  do 
now  ?  Shall  I  wafap  my  htisband  or  shaii 
I  not  ?  He  leads  a  hard  life,  and  he  is  vir- 
tuous. How  caaX  act  so  that  I  may  not 
offend  hiraf 


ADl  PARVA. 


67 


iS.  On  the  one  hand  is  his  anger,  and 
t>n  the  other  is  his  loss  of  virtue.  The  loss 
f>f  virtue  is  the  greater  evil  of  the  two ;  this 
is  my  beli^. 

19.  But  if  I  wake  him,  he  will  surely 
be  angry.  If  the  time  for  prayer  passes 
away  (without  his  doing  it,)  he  will  certainly 
siistain  the  loss  of  virtue. 

20. — 21.  Having  thus  thought  over  the 
matter,  the  sweet>voiced  snake  Jaratkaru, 
thus  spoke  to  the  Rishi,  resplendent  with 
asceticism  and  lyin^  like  a  mass  of  flame, 
•*  O  great  Lord,  anse,  the  sun  is  setting.*' 

22.  O  Illustrious  man,  O  Rishi  of  rigid 
vows,  perform  your  Sandha  (prayer)  after 
touching  water.  The  time  for  Agnihotra 
has  come.  These  moments  are  beautiful, 
ojid  fearful  also. 

23.  O  Lord,  the  evening  is  now  gently 
covering  the  western  sky.  Havfng  been 
thus  addressed,  the  illustrious  great  ascetic 
Jaratkaru, 

24.  His  lips  quivering  in  anger,  spoke 
these  words  to  his  wife,  ^'O  ioake,  you 
have  insulted  me. 

25 — 26.  I  shall  no  longer  live  with  you. 
I  shall  go  away  whence  I  came.  O  lady 
of  the  snake-race,  I  know  it  for  certain, 
the  Sun  has  no  power  to  set  (at  the  trsual 
time)  if  I  remain  asleep.  A  man  cannot 
remain  in  the  place  where   he  is  insulted, 

27.  Far  less  can  remain  a  man  like  me, 
who  am  religious  and  those  who  are  like  me. 
Being  thus  addressed  by  her  husband,  the 
heart  of  the  sister  of  Vasuki  began  to  trem- 
ble (in  fear). 

28.  She  spoke  to  him,  "  O  Brahmana, 
I  have  not  Waken  you  from  any  desire  of 
insult. 

29 — 30.  I  have  done  it  lest "  your  virtue 
suffer  any  loss.**  Thus  bein^  addressed  by 
his  wife,  the  great  Rishi  Jaratkaru, — posses- 
sed with  ancrer  and  desirous  of  forsaking 
his  wife,  said  to  the  snake,  "  O  lady  of  the 
Naga  race,  I  have  never  spoken  a  false- 
hood, therefore  I  shall  go, 

31.  This  was  my  agreement  made  with 
you  and  your  brother.  O  amiable  lady,  I 
have  passed  happily  with  you.  O  fair  lady, 
tell  your  brother, 

32.  When  I  am  gone,  that  I  have  left 
you.  On  my  going  away,  you  should  not 
grieve  for  rac.  '* 

33 — ^35.  Having  been  thus  addressed, 
the  beautiful  Jaratkaru,  was  filled  with 
anxiety  and  sorrow.  Her  eyes  were  full  of 
tears,  her  face  was  colourless  with  fear  and 
her  voice  choked  with  sobs.  She  mustered 
couraee,  but  her  voice  was  trembling.  She 
joined   her  hands  and   thus  addressed  the 


Rishi  Jaratkaru,    "O    virtuous    man,    it  is 
not  proper  for  you  to  leave  me. 

36.  You  are  always  in  virtue,,  so  am 
I, — I  am   always   engaged   in   doing  good. 

0  best  of  Brahmanai,  the  object  for  which 

1  was  bestowed  on  you,  ' 

37 — 38.  Has  not  been  as  vet  accom- 
plished. Unfortunate  am  I  !  What  shall  I 
speak  to  Vasuki  ?  O  excellent  Rishi,  the 
son,  desired  by  my  relatives  afflicted  by  their 
mother's  curse,  to  be  begotten  by  you  on  me, 
is  not  as  yet  born.  The  welfare  of  my  rela-* 
tives  depends  on  the  son  begotten  by  you. 

39.  Moved  by  the  desire  of  doing  good 
to  my  race,  so  that  my  connection  with 
you  be  fruitful,  O  Brahmana,  I  entreat  you 
not  to  go  away. 

40.  O  excellent  one,  high-sool^d  as  you  aret 
why  should  you  leave  me  who  have  commit- 
ted no  fault  7  My  conception  is  not  yet 
apparent,*' 

41.  Thus  addressed,  the  gr^t  ascetic 
Rishi  spoke  to  his  wife  Jaratkaru,  these 
words,  proper  and  suitable  to  the  occasion. 

42.  O  fortunate  lady,  the  being  that  is 
now  in  your  womb,  is  like  the  god  of  fire 
himself.  He  is  a  Rishi,  greatly  vh*tuous  and 
a  master  of  the  Veda  and  the  Vedangas." 

43.  Having  said  this,  the  virtuous  and  great 
Rishi  Jaratkaru  went  away,  his  heiri  firmly 
fixed  on  practising  severest  asceticism  again. 

Thus  ends  the  forty  seventh  chapter, 
Astikat  in  the  Adi  Parva, 


CHAPTER  XLVin. 
(ASTIKA  PARV\,)^i.ontinued. 

Souti  said  :— 

1.  O  ascetic  Rishi,  as  soon  as  her  hus- 
band was  gone,  Jaratkaru  went  to  her  bro- 
ther and  told  him  2^11  that  had  hap- 
pened. 

2.  Hearing  this  greatly  evil  news,  the 
king  of  the  snakes  spoke  to  his  miserable 
sister,  he  being  more  miserable  than  she 
was. 

Vasuki  said  •— 

3.  O  amiable  sister,  you  know  the  object 
for  which  you  were  bestowed  (on  the  Risnii) 
If  a  son  be  born  for  the  good  of  the  snake 
race, 

4.  That  greatly  powerful  being  ^fl  be 
able  to  save  us  from  the  Snake-sacrifice. 
The  Grandsire  told  this  to  the  celesti^s  in 
olden  times. 

5.  O  Fortunate  one,  are  you  quick  with 
child  by  that  best  of  Rishis?  My  heart's  de- 


68 


MAHABHARATA. 


sire    is  that  my   bestowal    of  you   on   that 
wise  man  may  not  be  fruitless. 

6.  It  is  not  proper  for  me  to  ask  you 
&uch  a  question,  but  I  ask  you  from  the 
gravity  of  the  matter, 

7.  Knowing  that  it  is  not  possible  to  get 
back  your  husband,  ever  engaged  in  severe 

•asceticism,  I  shall    not  follow  him  ;  he    may 
curse  me. 

8.  O  amiable  sister,  tell  me  all  that 
your  husband  has  done,  and  thereby  (relieve 
me  by  drawing  out  the  terribly  painful 
dart  that  is  implanted  in  my  heart. 

9.  Jaratkaru,  having  been  thus  address- 
ed, consoled  the  king  of  the  snakes,  Vasuki 
and  spoke  thus. 

Jaratkaru  said  :— 

ID.  Asked  by  me  about  o£fspring,  the 
high-souled  great  ascetic  said,  ''It  is  there," 
and  went  away. 

11.  I  do  not  remember  him  to  have 
spoken  a  falsehood  even  in  jest.  O  king, 
wny  should  he  then  speak  a  falsehood  in 
such  a  serious  matters.      He  said, 

12.  ''O  Lady  of  the  Naga  race,  do  not 
grieve  for  the  result  of  our  union.  A  son 
will  be  bom   in  you    like  a  blazing  lire. 

t3«  O  Brother,  having  said  this,  the 
Hishi,  my  husband,  went  away  ;  therefore, 
let  the  great  grief  in  your  mind  be  remo- 
ved. 

Souti  said  :— 

14.  Having  heard  this,  Vasuki,  the  king 
of  the  snakes,  accepted  the  words  of 
his  sister,  saying  "Be  it  so." 

15  O  Brahmana,  the  best  of  the  snakes 
then  adored  his  sister  with  best  regardsj  with 
fitting  eulogies  and  gifts  of  wealth. 

16.  O     Best  of  the  twice  born,  the  great- 

Sr  powerful  and  effulgent  embryo  began  to 
evelope  like  the    moon  in    the    white  fort- 
night. 

17.  O  Brahmana,  the  sister  of  the 
snake  in  due  time  gave  birth  to  a  son  with 
the  splendeur  of  a  celestial  boy,  the  destroy- 
ers of  the  fears  of  (the  relatives  of)  his  father 
and  mother. 

18.  He  grew  up  in  the  house  of  the  kine;' 
of  the  snakes.  He  studied  the  Vedas  with 
their  Angas  from  the  great  Rishi  Chyavana, 
theson  of  Vrigu. 

19.  Though  he  was  a  mere  boy,  his 
asceticism  was  great ;  he  was  gifted  with 
great  intelligence  and  many  virtues.  He 
was  known  m  the  world  by  the  name  of 
Astika. 

20.  He  was  known  by  the  name  of 
Astika,  because  his   father  had  gone  away 


to  the  forest,   saying  Astika  (one  is  theri^t 
when  he  was  in  his  mother's  womb. 

21.  Though  he  was  only  a  boy,  yet  he 
was  grave  and  intelligent.  He  was  kept 
with  great  care  in  the  ^ace  of  the  snakc^ 
king. 

22.  He  was  like  the  illustrious  lord  of  the 
celestials,  Shulapani  (Shiva).  He  grew  up 
day  by  day  to  the  infinite  delight  of  all 
the  snakes. 

Thus  ends  the  forty  eighth  chapter^ 
Astika^  in  the  Adi  Para, 


CHAPTER    XLIX. 
(ASTIKA  PARV A.)'-Continued. 

Sannaka  said  :— 

1.  Tell  me  a^ain  in  detail  all  that  king 
Janamejaya  asked  his  ministers  to  say 
about  his  father's  asccntion  to  heaven. 

Souti  said  :— 

2.  O  Brahmana,  hear  all  that  the  king 
asked  his  ministers  and  all  that  they  said 
about  the  death  of  Parikshit. 

Janamejaya  said  :— 

3.  You  know  all  that  happened  to  my 
father,  imd  how  my  illustrious  father  met 
with  his  death. 

4.  Hearing  from  you  all  about  my 
father,  I  shall  do  what  is  proper  and  good. 
I  shall  not  do  otherwise. 


Souti 

5.  Being  asked  by  that  high-souled  king 
Janamejaya,  the  virtuous  and  wise  ministers 
thus  replied. 

The  Hiuisters  said  :— 

6.  Hear,  O  King,  what  you  have  asked. 
Hear  an  account  of  that  king  of  the  world, 
your  illustrious  father's  life,  and  how  he  left 
this  world. 

7.  Your  father  was  'virtuous,  and  noble, 
and  a  protector  of  his  subjects.  Hear,  how 
that  high-souled  king  concfucted  himself  on 
earth. 

8.  That  virtuous  king,  virtuously  inclined, 
protected,  like  Virtue  ami  Justice  themselves, 
the  four  castes,  keeping  them  in  the  duties 
of  their  respective  orders. 

9.  Blessed  with  fortune  and  with  match- 
less prowess,  he  protected  the  goddess  earth. 
He  hated  none  and  had  none  to  hate  him. 

10.  Like  Prajapati  he  looked  at  all  crea- 
tures with  equal  eyes.  The  Brahmanas, 
Kshatryas,  Vaisyas  and  Sudras, 


ADI  PARVA. 


69 


11.  Engaged  in  their  respective  duties, 
O  kingi  were  all  impartially  protected  by 
him.  He  maintained  widows,  orphans,  the 
maimed  and  the  poor. 

12.  He  was  handsome,' and  was  like  a 
second  Soma  to  all  creatures.  All  were 
contended  and  blessed  with  good  fortune 
by  that  truthful  and  greatly  powerful  king. 

13.  He  was  the  disciple  of  Saradatwa 
in  the  science  of  arms.  O  Janamejaya,  your 
father  was  the  beloved  of  Govinda  (Krishna). 

14.  He  was  the  favourite  of  all  men  and 
was  greatly  renowned.  He  was  born  in  the 
womb  of  Uttara  when  the  Kuru  race  was 
almost  destroyed. 

15.  Therefore  the  mighty  son  of  Abhi- 
tnanyu  was  called  Parikshit.  He  was 
learned  in  the  treatise  on  the  duties  of  kings, 
and  was  adorned  with  all  the  noble  qualities. 

16.  He  had  his  passions  under  control, 
he  was  intelUgenti  he  was  gifted  with  great 
memory,  he  was  practiser  of  all  virtues,  a 
conquerer  of  six  passions,  a  greatly  intelli- 
gent man,  fully  acquainted  with  the  science 
of  ethics. 

17—18.  Your  father  ruled  over  his  sub- 
jects for  sixty  years.  When  he  died,  all  the 
people  were    extremely    sorry.     After  him, 

0  best  of  men,  you  have  acquired  this 
hereditary  kingdom  of  the  Kurus,  (who  have 
been  ruling  over  it)  for  the  last  thousand 
years.  O  protecter  of  every  creature,  you 
were  installed  when  you  were  a  child. 

Janamejaya  said  :— 

19.  None  was  born  in  our  dynasty  who 
did  not  look  after  the  good  of  his  subjects  and 
who  was  not  beloved  by  them.  See  special- 
\y  the  conduct  of  my  grandfathers  (five 
Pandava  brothers)  who  were  ever  engaged 
in  great  deeds. 

20.  How  did  my  such  a  noble  father 
meet  with  his    death  ?     Describe   it  to    me. 

1  am  desirous  of  hearing  it. 

Souti  said  :— 

21.  Thus  asked  by  the  kin^,  the  minis- 
ters, the  well-wishers  of  the  kmg,  told  him 
everything  as  it  had  happened. 

The  Ministers  said  :— 

22 — 23.  O  king,  that  monarch,  the  lord 
of  the  world,  greatly  obedient  to  all  Sas- 
tras  like  the  first  of  all  beings,  became  adic- 
tcd  to  sports  like  the  best  of  bow-men,  the 
great  warrior  and  exceedin^^Iy  powerful 
Pandu.  He  made  over  to  us  all  state 
affairs. 

24.  Once  on  a  time  he  went  into  the 
forest  and  pierced  a  deer  %*rith  an  arrow. 
Having  thus  wounded  the  deer,  he  followed 
it  armed  with  sword  and  quiver, 


25.  Alone  on  foot.  But  he  could  not, 
however,  come  upon  that  lost  deer. 

26.  He,  being  sixty  years  old,  and  there- 
fore fatigued  and  hungry,  saw  a  great  Rishi 
in  that  great   forest. 

27.  The  King  accosted  that  Rishi,  who 
was  then  observing  the  vow  of  silence,  but 
the  Rishi  did  not  make  any  reply. 

28.  The  fatigued  and  the  hungry  king 
g^ew  angry  with  the  Rishi  who  sat  motion- 
less as  a  piece  of  wood  in  observance  of  his 
vow  of  silence. 

29.  Knowing  not  that  the  Rishi  was  ob- 
serving a  vow  of  silence,  your  father,  being 
angry,  insulted  him. 

30.  O  excellent  one  of  the  Bharata  race, 
he  took  up  from  the  ground  a  dead  snake 
with  the  end  of  his  bow  and  placed  it  on 
the  shoulder  of  that  holy  Rishi. 

31.  But  that  wise  man  did  not  speak  a 
word,  good  or  bad,  and  he  did  not  become 
angry.  He  remained  as  he  was,  bearing 
the  snake  on  his  shoulder. 

Thus  ends  the  forty  ninth  chapter,  Astika, 
in  the  Adi  Parva, 


CHAPTER    L. 
(ASTIKA  PARV A. )-'Continued. 

The  Ministers  said  :— 

1.  O  king  of  kings,  that  tired  and  hungry 
monarch,  having  placed  the  snake  on  the 
shoulder  of  the  Ribhi,  came  back  to  his  owh 
capital. 

2.  The  Rishi  had  a  son,  bom  of  a  cow, 
named  Sringi.  He  was  ereatly  renowned, 
exceedingly  powerful,  and  greatly  energetic 
and  very  wrathful. 

3.  He  used  to  go  to  Brahma  and  wor- 
shipped him.  Commanded  by  him,  Sringi 
was  one  day  returning  home, 

4 — ^5.  When  he  heard  from  his  friend 
how  his  father  had  been  insulted  by  your 
father.  He  heard  that  he  was  bearing  on  his 
shoulder  a  dead  snake  as  motionless  as  a 
piece  of  wood,  without  doing  any  injury  to 
the  man  who  had  insulted  him  thus. 

6.  O  king,  (he  heard  that  your  father  had 
insulted  the  Rishi)  who  was  a  great  ascetic, 
the  best  of  Rishis,  a  controller  of  his  pas- 
sions, a  pious  and  holy  man,  a  door  of 
wonderful  deeds,  his  soul  enlightened  with 
asceticism,  and  his  senses  and  their  functions 
under  his  complete  control. 

7.  His  practices  were  pious,  his  speeches 
pure.  He  was  contented  and  had  no 
avarice;    he    had  not  the  least    meanness, 


70 


MAHABHARATA. 


nor  had  he  any  avarice.     He  was  old,  and 
observant  of  the  vow  of  silence. 

8.  And  he  was  the  refuge  of  all  creatures. 
Such  was  the  Rishi  whom  your  father  in- 
sulted. The  son  of^hat  Rishi,  however, 
cursed  your  father  in  anger. 

9.  Though  that  son  of  the  Rishi  was  but 
a  boy,  he  had  the  splendeur  of  mature 
age.  He  speedily  touched  water  and  spoke 
thus  in  anger, 

10—12.  With  reference  to  your  father, 
burning  as  if  in  effulgence, — "  Behold  my 
ascetic  powers.  The  angry  and  effulgent 
snake  Takshaka,  as  spoken  by  me,  will  bum 
with  his  poison,  within  seven  niehts  hence, 
the  wretch  who  has  placed  a  dead  snake 
on  the  shoulder  of  my  sire."  Having  said 
this,  he  went  to  the  pi  ice  where  his  father 
was. 

13.  Seeing  his  father,  he  told  him  of  the 
curse  uttered  by  him.  That  best  of  Rishis 
sent  to  your  lather, 

14.  A  wdl-mannered  and  virtuous 
desdple,  named  Gaurmukha.  After  having 
taken  rest  for  a  while,  he  (Gaurmukha)  told 
every  thing  to  the  king  (your  father,) 

15.  (Saying  in  the  words  of  his  pre- 
ceptor) **  O  king,  you  have  been  cursed  by 
my  son.  Takshaka  will  bum  you  with  his 
poison.    O  great  king,  be  careful. 

16.  O  Janamejaya,  vour  father,  having 
heard  these  terribfefwords,  took  every  precau- 
tion against  the  powerful  snake  Takshaka* 

17.  When  the  seventh  day  arrived, 
a  Brahmana  Rbhi,  named  Kashyapa,  wished 
t  J  come  to  the  king. 

18.  The  king  of  the  snakes,  Takshaka, 
saw  Kashyapa,  and  that  king  o(  the  snakes 
asked  that  Brahmana,  "  Whnv  are  you 
going  in  a  hurry  7  And  what  is  your  busi- 
ness for  which  you  go  V* 


Kaahyapa  said  :— 

19.  O  Brahmana,  I  am  going  where  the 
best  of  the  Kurus,  the  kii^  named  Parik- 
shit  is.  He  will  to-day  be  killed  by  the 
snake  Takshaka. 

20.  I  am  going  in  a  hurry  to  cure  him, 
so  that  he,  being  treated  by  me,  may  not 
be  killed  by  the  snake. 

Takshaka  said : — ^ 

21. — 22.  O  Brahmana,  I  am  th^t  very 
Takshaka.  Why  do  you  wish  to  revive  the 
kiifg  bitten  by  me.  Behold  my  wonderful 
power.  You  arc  incapable  of  reviving  the 
king  bitten  by  me.''  Having  said  this, 
Takshaka  there  and  thfen  bit  a  lord  of  the 
forest  (a  banian  tree). 


23.  The  tree  was  reduced  to  a^hes  as 
soon  as  bitten  by  the  snake  ;  but^  O  king-, 
Kashyapa,   however,  revived    it. 

24.  Thereupon  Takshaka,  in  order  to 
tempt  him,,  said,  "Tell  me  what  is  your 
desire."  and  Kashyapa  replied  to  Takshaka, 

25.  "I  am  going  there  with  the  desire  of 
(getting)  wealth."  The  illustrious  Takshaka^ 
(thereupon)  told  him  in  sweet  words, 

26.  "  O  sinless  one^  take  from  me  more 
wealth  than  you  expect  to  get  from  that 
king.    And  then  go  back." 

27.  The  best  of  men,  Kashyapa,  being* 
thus  addressed  by  the  snake,  and  having 
received  from  him  as  much  weakh  as  he 
desired  to  get,  went  back. 

28 — 29.  When  the  Brahman  went  back, 
Takshaka  went  in  disguise  to  that  best  of 
kings,  your  virtuous  father,  who  was  then 
staying  with  all  precautions  in  his  palace  ; 
and  he  burnt  him  with  the  fir^  of  his  poison. 
After  this  (most  lamantabie  event,)  you,  O 
best  of  kings,  were  installed  on  the  thrdne. 

30.  O  best  of  kings,  we  have  told  3rou 
all  that  we  saw  and  heard,  thoi^h  the  ac» 
count  is  terrible   and  cruel. 

31.  O  best  of  kings,  you  have  now  heaixl 
how  (your  father)  the  great  king  of  the 
world  was  killed,  and  how  Rishi  Uttanka 
was  insulted,    do  what  is  proper. 


Sonti  said  :— 

32.  Thereupon  the  chastiser  of  foes, 
Janamejaya   addressed    ail     his    ministers 

thus. 

Jananujaya  said  :— 

33 — 34.  From  whom  have  you  heard  this 
wonderful  account  of  the  lord  of  the  forest, 
bumt  to  ashes  by  Takshaka,  and  revived 
again  by  Kashyapa  7  My  father  could  not 
have  certainly  cued  were  the  poison  neutra- 
lised by  the  Mantras  of  Kashyapa. 

35,  The  sinful  wretch,  .the  worst  of  the 
snakes  (Takshaka),  thought  in  his  mind,— 
If  the  Brahmana  revives  the  king  bitten  by 
me, 

36.  "All  the  world  will  laugh  at  me  saying, 
Takshaka  had  no  poison  any  longer."  Cer- 
tainly having  thought  so,  hfe  gratified  the 
Brahmana. 

3^ — 33^  I  have,  however,  devised  a  means 
by  whidi  I  shall  punish  him.  I  now  wish  to 
hear  how  you  heard  and  how  you  saw  what 
happaned  in  the  solitude  of  the  forest,— es- 
pecially  the  conversation  between  Takshaka 
and  Kashyapa,  Having  heard  thi^,  I  shall 
devise  means  for  the  destruction  of  the 
snakes. 


ADI   PARVA. 


71 


TI16  Kinisters  said  :— 

39.  O  king,  hear  from  whom  we  heard 
the  conversation  between  that  king  of  the 
Brahmanas  and  the  king  of  the  snakes. 

40.  O  king,  a  certain  man  had  climbed 
that  lord  of  the  forest  to  collect  its  dry 
twigs  for  saciiBcial  fuel. 

41.  He  was  not  seen  by  the  Brahmana 
or  the  snake.  O  king,  he  too  was  reduced 
to  ashes  with  the  tree. 

42.  O  king  of  kings,  he  was  revived  with 
the  tree  by  the  power  of  the  Brahmana. 
That  man,  a  servant  of  a  Brahmana,  came 
to  us» 

43.  And  told  us  in  detail  what  happened 
between  Takshaka  and  the  Brahmana.  O 
king,  we  are  thus  able  to  tell  you  what  we 
saw  or  heard.  O  best  of  kings,  having 
heard  it,  do  what  should  be  done  now. 

Sonti  said  :— 

44.  Having  heafd  the  words  of  the  minis- 
ters, the  king  Janamejaya  began  to  weep  in 
grieJF  and  squeezed  his  hands. 

45.  The  lotus -eyed  king  breathed 
long  and  hot  breaths  ;  the  king  shed  te^Ars 
and  wept  aloud. 

46.  The  king,  afflicted  with  grief  and 
sorrow,  shed  tears,  and  touching  water 
according  to  the  form,  thought  for  a  while 
as  if  sifung  something  in  his  mind.  Then 
addressing  all  his  ministers,  he  said  : — 

Janamejaya  said  :— 

47.  I  have  heard  your  account  of  my 
father's  ascension  to  heaven. 

48 — ^49.  Know  now  what  is  my  fixed 
resolve.  No  time  should  be  lost  to  avenge 
the  wretch  Takshaka  who  killed  my  father. 
The  wretcK  killed  the  king,  making  Sringi 
a  mere  pretext. 

50.  Out  of  m^gnity  alone  he  prevetited 
Kashyapa  from  coming.  If  that  Brahmana 
had  come,  my  father  would  have  certainly 
lived. 

51.  What  harm  could  have  possibly  come 
to  him  if  the  king  had  revivea  by  the  grace 
of  Kash^'apa  and  the  precautions  taken  by 
the  ministers  ? 

52.  He,  being  ignorant  of"  my  anger,  pre- 
vented that  best  of  Brahmanas.  Kashyapa, 
from  coming  to  my  unconquerable  father. 

53.  The  am-ession  of  the  wretch  Takshaka 
is  gres^t,  for  ne  gave  wealth  to  the  Brahmana, 
so  that  he  might  not  revive  the  king. 

54.  I  must  avenge  myself  on  my  lather's 
enemy,  to  please  myself,  to  please  Uttanka 
and  youalL 

Thus  ends  the  fiftieth  chapter,  Astika,  in 
the  AJi  Parva* 


CH  A  PTER  LI. 

(ASTIKA  PARW A.)-'Continued, 

Souti  said  :— 

1.  The  liUustrious  king  having  said  so. 
the  ministers  expressed  their  approbation. 
*rhe  king  expressed  his  determination  of 
performing   a   Snake -sacrifice. 

2.  The  Lord  of  the  earth,  the  best  of  the 
Kurus,  king  (Janamejaya)  the  son  of  Pari- 
kshit,  then  caUed  his  priest  ^nd  i^itwijas, 

3.  And  that  accomplished  .speaker  spoke 
on  the  accomplishment  of  his  great  task. 
(He  said),  "  I  must  avenge  on  that  wretch 
Takshaka. 

4 — 5.  Tell  me  what  I  must  do.  Do  you 
know  any  act  by  which  I  can  throw 
Takshaka  with  all  his  friends  and  relatives 
in  the  blazing  fire  ?  I  want  to  burn  that 
wretch  of  a  snake  as  he  burnt  my  father 
with  his  poison. 


The  Bitwijas  said  :— 

6.  O  king,  there  is  a  sacrifice  devised 
by  the  celestials  for  vou.  It  is  known  as  the 
Snake-sacrifice,  and  is  spoken  of  in  the 
Puranas. 

7.  O  king,  you  atone  qan  accomplish  it, 
and  no  one  else.  The  men,  learned  in  the 
Puranas,  have  told  us  that  there  is  such  a 
sacrifice. 

Souti  said:— 

8.  O  excellent  one,  thus  adcBressed,  that 
royal  sage  thought  Taksfaadca  ahreadjr 
thrown  into  the  blazing  fire  and  burnt  to 
ashes.  i 

9.  The  king  then  told  these  Brahmanas, 
learned  in  Mantra^,  '*  I  shall  perforin  that 
sacrifice.  Tell  me  the  things  thaii  are 
necessary.  •  f 

10.  O  best  of  Brahmanas,  thereupon  Mi 
^is^  Ritvfijasr  learned  in  ihe^Sasttas, 
measured,  according  to  the  ordinances,  a 
piece  of  land  for  the  sacrificial  platformv 

•II — 13.  It  was  graced  by  the  presence 
of  holy  Brahmanas ;  it  was  decked  with 
much  valuable  weahh  ;  it  was  full  of  wealth 
and  paddy.  On  this  sacrificial  platform 
they  according  to  rites  installed  the  Ving  in 
the  Snake-sacrifice.  But  t>efore  the  comt- 
mcncement  of  the  sacrifice  happened 

14 — 'S*  An  incident  which  foreboded  a 
hinderance  to  it.  For  when  the  sacrifkial 
platform  was  being  built,  a  man,  Suia  by 
caste,  well  acquainted  with  the  Puranas  and 
learned  in  I  the  art  of  masonry  and  of 
laying  foundations,  taid.  - 

**  16.  The  land  in  which  the  platform  was 
made  and  the  time  when  it  was  measured 


I 


72 


MAHABHARATA. 


Indicate  that  (his  sacrifice  will  not  be  com- 
pleted. A  Brahmana  will  be  its  cause." 

17.  Having  heard  this,  the  king*,  before 
he  was  installed  in  the  sacrifice,  ordered  the 
gate  keepers,  saying,  "  None  must  be  allow- 
ed to  enter  here  wiUiout  my  permission." 

Thus  ends  the  fifty  first  chapter ^  Asttka, 
in  the  Adi  Parva. 


CHAPTERL  II. 

(ASTIKA  PARVA).— Cofi/iKsittl. 

So1lti8aid^- 

I — 2.  The  Snake-sacrifice  then  began 
in  due  form.  The  sacrificial  priests,  ex- 
pert in  their  respective  duties  accordii^ 
to  the  orcfinance,  their  bodies  with  black 
garments,  and  their  eyes  red  from  the 
smoke,  poured  ghee  in  the  blazing  fire, utter- 
ing the  Mantras. 

3.  Making  the  hearts  of  all  the  snakes 
tremble  in  fear,  they  b^an  to  pour  ghee 
in  the  mouth  of  the  Agni,  uttering  the 
names  of  the  snakes. 

4*  Thereupon  the  snakes  fell  into  the 
blazing  fire  one  after  another,  each  be- 
numt>ed  and  crying  piteously  to  one  another. 

5.  BreatNng  hard,  swelling  to  enormous 
sizes,  ,'intwining  one  another  with  their 
heads  and  taib,  they  came  in  large  numbers, 
and  f dl  into  the  blazing  fire. 

6.-7.  The  white,  the  black,  die  bhie, 
the  old  and  the  young,  those  measuring  a 
crosm  those  roeasurii^  Ayeraum,  and  those 
measuring  Ajfokama,  all  fell  violemly  into 
that  blazing  fire  uttering  various  cries. 

8.  Hundreds  and  thousands,  tens  of 
thousands  and  hundreds  of  thousands  came 
benumbed     and    perished     on     tl^t 


oc* 


9.  Amoi^st  those  dtat  perished, 
there  were  some  that  were  like  the  horse, 
some  lyce  the  trunks  of  etephants,  and 
others  with  the  huge  bodies  and  strength 
of  mad  elephants. 

10.  The  snakes  of  varkMis  colours,  smd 
oC  virulent  poison,  of  terrible  kx>k,  like 
maces  fumi^ied  with  iron  spikes,  of  mor- 
muus  strength  and  of  the  greatest  hktkag 
propensity,  fell  into  the  fire  as  the  resuu 
of  their  mother's  curse. 

Thus    ends    the    fifty-second    diopter, 
~^-''-  in  the  Adi  Parvm. 


CHAPTERL  Iir 

(ASTIKA  PARVA.}— GmAmi^. 

SannakA  said: — 

1.  Who  were  the  great  Rishb  that  be- 
came the  Ritwiias  in  the  Snake-sacrifice  of 
the  wise  king  Janamejaya  of  the  Pandavm 
dynasty  7 

2.  Who  became  the  Sadashyas  m  tliat 
terrible  Snake-sacrifice,  so  fesOTul  to  the 
snakes  and  so  sorrowful  to  them  7 

3.  O  child,  you  should  describe  aQ  this 
in  detail,  so  oiat,  O  Souti,  we  may  know 
who  were  acquainted  with  the  rituals  of  the 
Snake-sacrifioe. 

Souti  said  :— 

4.  I  shall  tdl  you  the  names  of  those 
wise  men  who  became  the  Ritwijas  and 
Sadashyas  of  the  king. 

5.  The  Brahmana,  named  Chandra 
Garva,  bom  in  the  race  of  Chyavana,  greatly 
illustrious  and  the  foremost  man  amongst 
all  the  learned  in  the  Vedas,  became  ue 
Hota  in  that  sacrifice. 

6.  The  learned  old  Brahmana,  Kautsa 
became  the  Udgata,  Jaimini  became  the 
Brahman,  Sranagarava  and  Pingala  became 
the  Adhvaryus. 

7 — 9.  Vyasa  with  his  son  and  disciple, 
Uddalaka,  Pramataka,  Swetaketu,  Pingala 
Asita,  Devala,  Narada,  Parvata,  Atnya, 
Kundajathara,  Kalaghata,  Vatsya,  dd 
Srutasrava,  ever  engiE^ed  mjapa  and  the 
sttidy  of  the  Vedas,  Kohala,  Devasaniiana« 
Maudgalya,    Samasaurava. 

10.  These  and  many  others,  who  were 
vastly  learned  in  the  Vedas,  became  the 
Sadashyas  in  the  sacrifice  ol  the  son  of 
Parikshit. 

11.  When  the  Ritwijas  hcfpn  to  pour 
ghee  on  the  fire  in  that  Sn^uce-sacnfioe, 
Tearful  snakes,  striking  fear  into  every, 
creature,  began  to  fall  into  its  fire. 

12.  The  fat  and  the  marrow  of  the 
snakes,  thus  burnt  in  the  sacrificial  fire, 
flowed  like  rivers,  and  the  whole  atmosphere 
was  filled  with  an  insufferable  stench,  owing 
to  this  continual  bumii^  of  the  snakes. 

13.  Incessant  were  the  piteous  cries  of 
the  snakes  that  fell  into  the  fire,  and  of  those 
that  were  in  the  air  about  to  fall  into  it. 

14.  In  the  meanwhile,  as  soon  as  Tak- 
shaka  heard  Uiat  Janamejaya  had  been 
installed  in  the  sacrifice,  he,  the  king  of 
snakes,  went  to  Indra. 

15.  That  best  of  snakes  told  every  thing 
to  Indra  and  having  acknowledged  his  fault, 

I  asked  his  protection  in  fear. 


ADl   PARVA. 


73 


|6.  Inclra,  being  much  pleaded,  told  him, 
'*  O  Tak^h  ilva,  O  king  of  the  snakes,  you 
have  noiliing  to  fear  here  from  the 
snakc-sacrificc. 

17.  The  Grandfather  was  pacified  by 
me  for  your  sake.  Therefore,  you  have  no 
fear.  Drive  away  this  iever  of  fear  from 
your  mind." 

18.  Thus  being  encouraged  by  hiiTJ, 
the  best  of  snakes,  Takshaka,  hved  in  Indra's 
abode  in  joy  and   happiness. 

19^ — 20.  Here  did  Vasuki  become  ex- 
ceedingly sorry,  seeing  that  the  snakes  were 
continually  falling  into  the  fire  and  that 
his  race  had  been  reduced  to  only  a  few. 
That  best  of  the  snakes  were  confounded 
with  grief  and  thus  spoke  to  his  sisteCi 

21.  ••  O  amiable  sister,  ray  body  is  burn- 
ing, I  can  no  longer  see  the  points  of  the 
heivens.  I  am  about  to  fall  owing  to  the  loss 
of  consciousness.     My  mind  is  whirling. 

32.  My  sight  is  failing,  my  heart  is  trem- 
bling. Being  benumbeci,  I  may  fall  into  the 
blazmg  fire  (of  the  sacrifice)  to-day, 

23.  This  sacrifice  of  the  son  of  Parikshit 
is  begun  for  the  extermination  of  our  race. 
It  is  evident  I  also  shall  have  (soon)  to  go 
to  the  land  of  the  dead. 

24.  That  time  has  come,  O  sister,  for 
which  I  bestowed  you  on  the  Rishi  Jarat- 
karu  ;  O  sister,  protect  us  with  all  our  race. 

25.  O  best  of  the  women  of  the  snake 
race,  Astika  will  put  an  end  to  this  sacrifice 
which  is  being  performed.  The  Grandsire 
himself  told  me  this  in  time  gone  by. 

26.  Therefore,  O  sister,  ask  your  dear 
son,  who  is  exceedingly  Icimed  in  the 
Vedas  and  respected  even  by  the  old,  to 
protect  me  and  those  dependent  cm  me. 

Thus  ends  the  fifty  third  chapter  ^  Astika^ 
itt  the  Adi  Parva. 


CHAPTER  LIV. 

(ASTIKA  PARV A.)-^Continued. 

Sooti  said  :— 

1.  The  snake-lady,  Jaratkaru,  then 
calling  her  son,  told  him  what  was  spoken  to 
her  by  Vasuki,  the  king  of  the  Nagds. 

2.  (She  said)  "O  son,  the  time  has  come 
for  the  accomplishment  of  that  object  for 
which  I  was  bestowed  by  my  brother  on 
your  father.  Therefore,  do  what  is  need- 
ful.'" 

Astika  said  :— 

3.  For   what  object,  O  mother,  were  you 


bestowed  by  my  uncle  on    my   father  ?     Tell 
me  all,  so  that  I  may  do  what  is  proper, 

Souti  said  :— 

4.  Jaratkaru,  the  sister  of  the  snake- 
king,  ever  desirous  to  do  good  to  her  race 
and  much  moved  by  the  general  distress 
said, 

Jaratkaru  said  :— 

5.  O  son,  the  mother  of  all  the  snakes 
was  Kadru.  .  Hear,  why  she  cursed  her 
sons  in  anger. 

6—7.  Addressing  her  sons  she  said,  "  As 
you  have  refused  to  change  the  color  of 
Uchaisrava,  the  king  of  horses,  thus  making 
mc  a  slave  to  Vinata  according  to  the 
wager,  the  god  of  fire  will  consume  you 
all  in  the  sacrifice  of  Janamcjaya.  Thus 
being  killed,  you  will  go  to  the  land  of  the 
dead. 

8.  The  Grandsire  of  all  creatures  ap- 
proved her  curse,  and  when  she  was  uttering 
it,  he  said,  "  Be  it  so." 

9.  O  child,  Vasuki,  having  heard  this 
curse  and  the  words  of  the  Grandsire*  sought 
the  protection  of  the  celestials  after  the 
completion  of  the  churning  of  the  ocean. 

10.  The  celestials,  having  their  object 
gained,  for  they  had  obtained  the  excellent 
Ambrosia,  came  to  the  Grandsire,  placing 
their  brother  (Vasuki)  at  the  head. 

IT.  All  the  celestials,  wi^h  thp  snake- 
king  Vasuki,  tried  to  induce  the  great  Dfety, 
born  of  the  lotus  to  grace  in  a  way  so  that 
the  curse  might  be  made  futile. 

Tke  Celestials  said  :— 

12.  O  lord,  the  king  of  the  snakes; 
Vasuki,  is  sorry  for  bis  i-clatives.  How  may 
his  mother's  curse  be  made  futile  7 

Bramha  said  :— 

13.  Jaratkaru  will  marr>-  a  w'dc  nanfiftd 
Jaratknni.  That  Brahmana,  who  will  be 
born  of  her,  will  save  the  snakes. 

Jaratkarn  said  ^^ 

14.  The  best  of  snakes,  Vasuki,  having 
heard  this,  O  illustrious  son,  bestowed  me  on 
your  noble  father,  long  before  the  com- 
mencement of  this  sacrifice. 

15.  As  the  result  of  that  marriage,  you 
were  born  of  mc.  That  time  has  now  come. 
You  should  now  protect  us  from  this  danger. 

16.  You  should  protect  my  brother  and 
myself  from  the  fire,  so  that  the  object  (our 
protection)  for  which  I  was  bestowecf  on  your 
wise  father,  may  not  remain  unfulfilled.  O 
my  son,  wliat  do  you  think  ^proper  now)  ? 


10 


74 


MAllABHARATA. 


Souti  said  :— 

17.  Thus  addressed,  Astika  said  to  his 
mother,  "Yes,  I  will  (save  the  snakes).*'  He 
then  addressed  Vasuki,  thereby  infusing  life 
unto  him,  and  said, 

18.  *'  O  Vasuki,  the  best  of  snakes, 
1  shall  protect  you.  I  tell  you  truly  that  I 
shall  relieve  you  from  the  curse. 

IQ.  O  snake,  be  at  your  case.  There  is 
no  longer  any  fear.  I  shall  try  my  utmost  to 
do  you  good. 

'  20 — ^21 .  None  can  say  that  my  words 
even  in  jest  have  ever  been  false, — not  to 
speak  of  my  words  on  serious  occasions.  O 
uncle,  g<nn^  to  that  best  of  kin^,  Janame- 
jaya,  now  mstalled  in  the  sacrifice,  I  shall 
please  him  with  words  mixed  with  blessings, 
so  that,  O  excellent  one,  that  king  will  re- 
frain from  the  sacrifice. 

22.  O  king  of  the  snakes,  O  high-minded 
one,  believe  all  I  say.  Believe  me,  my 
resplve  can  never  remain  unfulfilled. 

Yasaki  said  :— 

23,  O  Astika,  being  afflicted  with  my 
mother's  curse  my  nead  is  whirling, 
thy  heart    is    breaking.     I   cannot  see  the 

heavens. 


Riiwijas,    the    Sadashyas    and    the  sacred 
fire. 

Thus  ends  the  fifty  fourth  chapter,  Asitka, 
in  the  Adi  Parva, 


Astika  said  :— 

24.  O  best  of  snakes,  you  should  not 
grieve  any  Unger.  I  shall  dispell  your 
fear  of  the  blazing  fire. 

25.  I  shall  extinguish  this  (fire),  this 
terrible  punishment, — blazing  as  the  fire  of 
the  end  of  the  Yuga,  You  should  not  en- 
tertain any  fear  any  longer. 

Souti  said  v— 

26—27.  ^"  order  to  save  the  king  of  the 
snakes,  the  best  of  Brahmanas,  Astika,  dis- 
pelling the  terrible  fever  of  Vasuki *s  heart, 
and  taking  it  as  it  were  upon  himself,  went 
with  speed  to  the  sacrifice  of  Janamejaya 
which  was  adorned  with  all  merits. 

28.  Having  gone  there,  Astika  saw  the 
excellent  Vagma  place,  full  of  numerous 
Sadashyas^  as  effulgent  as  the  sun  or  Agni. 

29.  But  the  best  of  Brahmapas,  (Astika) 
was  denied  admittance  by  the  door -keepers*^ 
and, the  mighty  ascetic,  wishing  to  enter  into 
the  (enclosed  sacrificial  place),  pleased  them 

'    (withWo>sing3  and  sweet  words.) 

.  *..  ;v'-  ,Tkus  having  entered  the  excellent 
satcrilicial  plncc,  that  best  of  Brahmanas, 
the  forempst  of  all  virtuous  men,  b^nn  to 
a«lore    tRc    king    of   illustrious    deeds,    the 


CHAPTER  LV. 

(ASTIKA  V^R\K)-^ontlnufd. 

Astika  said:— 

1.  O  son  off  Parikshit,  O  best  of  the 
Bharata  race,  Soma,  Varuna  and  Praja* 
pati  performed  sacrifices  at  Prayaga  in  the 
d.iys  of  yore,  but  your  sacrifice,  is  in  no 
way  inferior  to  them.  Blessing  be  upon 
those  who  are  dear  to  us  ! 

2.  O  son  of  Parikshit,  O  best  of  the 
Bharata  race,  Indra  performed  one  hundred 
sacrifices,  but  your  sacrifice,  b  fully  equal 
to  his  sacrifice.  Blessings  be  upon  those 
who  are  dear  to  us  I 

3.  O  son  of  Parikshit,  O  best  oC  the 
Bharata  race,  your  this  sacrifice  is  like  the 
sacrifices  of  Yama,  Harimedha,  and  king 
Rantideva.  Ble^ings  be  upon  those  who 
are  dear  to  us  ! 

4.  O  son  of  Parikshit,  O  best  of  the 
Bharata  race,  yotir  this  sacrifice  is  like  the 
sacrifices  of  Goya,  king  S^havindu,  and 
king  Visravana.  Blessings  be  upon  those 
who  are  dear  to  us — 

5.  O  son  of  Parikshit,  O  best  of  the 
Bharata  race,  your  this  sacrifice  is  like 
the  sacrifices  of  Nriga,  Ajameda,  and 
(Rama)  the  son  of  Dasaratha.  Blessings 
be  upon  those  who  are  dear  to  us  ! 

6.  O  son  of  Parikshit,  O  best  of  the 
Bharata  race,  your  this  sacrifice  is  like  the 
sacrifice  of  king  Yudhisthira,  the  son  of  a 
deity  and  a  descendant  of  Ajameda  race, 
famous  even  in  heavens.  Blessings  upon 
those  who  are  dear  to  us  I 

7.  O  son  of  Parkshit,  O  best  of  the 
Bharata  race,  your  this  sacrifice  is  like  the 
sacrifice  of  Krishna  Dwaipayana,  tlie  son  of 
Satyavati,  in  which  he  himself  acted  as  the 
chief  priest.  Blessings  be  upon  those  who 
are  dear  to  us ! 

8.  These  (learned  men),  that  are  sitting 
here,  are  as  effulgent  as  the  sun*  and  they 
make  your  this  sacrifice  like  the  sacrifice 
of  the  slayer  of  Vitra  (Indra).  There  is 
nothing  for  them  to  know,  and  gifts  made 
to  them  become  inexhaustible.    • 

9.  There  is  not  a  Ritwija  in  alt  the 
worlds  equal  to  your  Ritteija  Dwaipayana. 
His  disciples,  becoming  RitwijaSt  com- 
petent in  their  duties,  travel  over  the 
earth. 

10.  The  noble  bearer  of  libations.  Viva- 
vasu  and  Chitravanu  (Fire),  having  gold 
for  his  vital  seed  and  black  smokes   on    it$ 


ADt  PARVA. 


75 


way,  carries  these  your  libalions  of  ghee  to 
the  celestials. 

t  K    There  is  no  other  king  in  this  world 

equal  to  you  in   protecting    his  subjects.     I 

am  well    pleased   with  your  continual  abste- 

ncnce.     You  are  cither  Varuna,    Yama  or 

Dharmaraja. 

12.  You  are  the  protector  of  all  ctea- 
tares  in  this  world,  like  Indra  himself, 
thunder-bolt  in  hand.  There  is  no  man  in 
this  world  so  great  as  you.  There  is  no 
king  who  is  your  equal  in   sacrifices. 

13.  You  are  like  Khalwanga,  Nobhaga, 
and  DeeJip.  You  are  like  Jayati  and 
Mandhjita  in  prowess.  You  are  equal  to  the 
sun  in  splendour.  O  royal  sage  of  excellent 
vows,  you  are  like  Bhishma. 

14.  You  are  like  Valmiki  of  power  con- 
cealed. Like  Vasishta  you  have  controlled 
y<mv  anger.  Your  sovereignty  is  like  that  of 
Indra  and  your  splendour  like  that  of 
Narayana. 

15.  You  are  learned  in  the  administra- 
tion of  justice  like  Yama,  and  you  are  ador- 
ned with  all  qualifications  like  Krishna. 
You  are  the  home  of  the  wealth  that  be- 
longs to  the  Yasus,  you  are  the  main -spring 
of  all  sacrifices. 

16.  You  arc  equal  to  Damvodvava  in 
strength,  you  are  learned  both,  in  Sasfras 
and  arms  like  Parasurama.  You  are  equal 
to  Aurva  and  T/ita  in  strength.  You  inspire 
terror  with  your  looks  like  Vagiratha. 

Souti  said:— 

17.  Having  thus  adored  them,  Astika 
gratified  and  pleased  them  all,  the  king,  the 
Sadashyas^  the  Rttwijas  and  the  sacrificial 
fire.  And  king  Jananiejnya,  seeing  the 
signs  and  indications  manifested  on  all 
sides,  addressed  them  thus. 

Thus  ends  the  fifty --fifth  chapter^  Astika, 
tM  the  Adi  Parva, 


CHAPTER    LVI. 

(ASTIKA  PARV A.)'-Conlinued. 

Janamejaya  said  :— 

1.  Though  this  (Rishi)  is  but  a  boy, 
he  speaks  like  a  wise  old  man.  He  is  not 
a  boy  ;  I  think  he  is  wise  and  old.  I  wish 
to  bestow  on  him  a  boon.  Therefore,  O 
Brahmanas,  give  me  necessary  permis- 
sion. 

The  Sadashyas  said :— 

2.  A  Bralmiana,  though  he  may  be  a 
boy,  deserves  the  rcsj>ect  ol  kings,— more  so 
if  lie  15  learned.     This  bo>  dttc^civc^  to  ha\e 


his    all    desires    fulfilled,    but     not    before 
Takshaka  is  here  with  all  speed. 

Souti  said:— 

The  king,  being  willing'to  g^ant  a  boon 
to  the  Brahmana  boy,  said,  "  Ask  from  me 
a  boon.*'  The  Hota^  being  rather  dis- 
pleased at  this,  said,  ''Takshaka  has  not 
as  yet  come  to  this  sacrifice. 

Janamejaya  stud  :— 

4.  Try  your  best  to  bring  this  my  sacri- 
fice to  a  successful  completion  {  exert  your 
might,  so  that  1  akshaka  may  come  here 
without  further  delay.  He  is  my  enemy. 

The  Ritwijas  said  '— 

5.  O   king,   Takshaka  is  now    living  in 
fear  in  the  abode  of  Indra.     The  Sastra  dec- , 
lares  this  to  us,  and  the  Fice  also  says  it, 

Souti  said  :— 

6.  The     illustrious    Suta,    Lohitaksh}'.!, 
well-versed  in  the    Puran.is,    had  also  said 
this  before.     Asked   by   the  king  again  on 
this  occasion,    he  told    him    u'hat    he  said' 
before. 

7.  (He  said),  "0  king,  vMaX  the 
Brahmanas  have  said  is  true.  Knowing  a» 
I  do  the  Puranas,  I  say,  O  king,  Indra^ 
has  granted  him  a  boon,  sa>*tng,  *  Live 
here  m  concealment  and  fire  will  not  be 
able  to  bum  you.*  '* 

8.  Having  heard  this,  the  king,  installed 
in    the   sacrifice,    became    very   sorry  and^^ 
urged   the  Hata    to   do  his    duty.     He  too, 
with   Mantras,  began  to  pour    the  ^hef  into 
the  fire.     Thereupon  Indra  hinisieU  came  to' 
the  place. 

g.     The   illustrious  god  came    on  his  car, 
adored  and  worshipped  by  all  the  celestials 
standing  around  his  chariot,  and  entertained' 
by   masses  , of    clouds.celestial    singers  andi 
various  classes  of  celestial  dancing  girls. 

10.  Tho    snake    (Takshaka),    however; 
kept   himself  hidden  within    the  garments  of' 
Indra.      Thereupon  the  king,  being  desirous 
of  the  destruction  of     Takshaka,    spoke  to 
his  i/fl/i/rtf -knowing  Brahmanas  thus, — 

Janamejaya  said : 

11.  O  Brahmanas,  if  Takshaka  be  in 
the  abode  of  Indra,  throw  him  into  the  fire 
with   Indra  also. 

Souti  said  :— 

12.  Thus  urged  by  king  Janamejaya 
(to  destroy  TaksTiaka),  the  //o^^  again  and 
again  poured  libations  (into  the  fire),  calling 
the  snake  (Takshaka)  by  name  who  was 
then  sta>nng  there  (hidden  within  the  gar- 

!  mcnts  ol  Indra.) 


y6 


MAIIABHARATA. 


13.  As  the  libations  were  continually 
poured  into  the  fire,  Takshaka  with  Indra, 
anxious  and  afflicted,  became  visible  in  a 
moment   i  1  the  sky. 

14.  Having  seen  that  sacrifice,  Indra 
was  filled  with  fear,  and  casting  off  Tak- 
shaka, he  hastened  back  to  his  own  abode. 

15.  On  the  departure  of  Indra,  the  king 
of  snakes,  Takshaka,  insensible  with  fear, 
was  brought  near  the  sacrificial  fire  by 
virtue  of   the  Mantras, 

The  Ritwijas  said  :— 

16.  p  king  of  kings,  O  Lord,  your  this 
:ict  (sacrifice)  is  being  properly  performed. 
It  is  now  proper  for  you  to  grant  a  boon  to 
this  best  of  Brahmanas  (Astika). 

Janeaisejaya  said :— 

17.  O  immeasurable  one,  you  are  of 
such  child-like  and  handsome  features, 
thjat  I  desire  to  bestow  upon  you  a  worthy 
boon.  Therefore,  ask  that  which  you  desire 
ip  your  heart  to  possess.  I  promise  you,  I 
will .  grant  it  if  it  be  even  ungrantable. 

The  Bitwijas  said :— 

,i8^    O  king,  behold,  Takshaka  has  come 
lender  your   control.    His  terrible  cries  and 
.p.'-4pi4d    roars  are  heard. 

19.  The  snake  has  been  forsaken  by  the 
weilder  of  thunder- bolt  (Indra).  His  body 
]^  been  disabled  by  our  Afanfras. 
(Behold),  he  is  falling  from  the  heavens, 
(behold)  the  king  of  snakes,  deprived  of  his 
cpn^iciousness,  comes  rolling  in  the  sky 
b,reathing  l^i^/JIy. 

Souti  said  :— 

20.  When  the  king  of  snakes,  Takshaka, 
was  al  the  point  of  falling  into  I  he  sacri- 
ficial fire, — within  that  very  short  moment, — 
Astika  spoke  thus, — 

Astika  said .— 

21.  O  Janamejaya,  if  you  will  at  all 
fjrant  tne  a  boon,— -let  your  this  sacrifice  be 
stopped,  and  let  no  more  snakes  fall  into 
the   fire. 

Souti  aaid:^ 

22.  O  Brahman;^,  the  son  of  Parikshil, 
having  been  thus  addressed,  became  ex- 
ceedingly sorry  and  spoke  to  Astika  thus, 

Jaaamejaya  said  .-- 

2j.  O  illustrious  man.  I  shall  givevou 
^^U,  sjlver,  kine.  or  whatever  else  vou 
di>sirc  to  possess.  But  let  not  mv  tJiis  sacri- 
fice be   stopped. 


Astika  said  •-— 

24.  O  king,  I  do  not  ask  from  you  g^old, 
silver  or  kine.  Let  yoiir  this  sacrifice  be 
slopped,  so  that  my  maternal  relatives  are 
saved. 

Souti  said  :— 

25.  Thus  addressed  by  Astika,  the  son 
of  Parikshit  (Janamejaya,)  again  and  ag-ain 
said  to  that  best  of  speakers,  Astika, 

26.  "O  best  of  the  best  Brahmanas,  O 
blessed  one,  O  illustrious  man,  ask  some 
other  boon.**  But,  O  descendant  of  the 
Vrigu  race,  he  did  not  ask  any  other  boon. 

27.  Thereupon,  all  the  Sadashy as,  learned 
in  the  Vedas,  told  the  king  in  one  voice, 
"Let  the  Brahmana  receive  the  boon  (asked 
by   him.'*) 

T/jus  ends  tho  fifty 'sixth  ch'ipter, 
Astika,  in  the  Adt  Parva. 


CHAPTER  LVII. 

(ASTIKA  PARV A.)— Coniinued. 

Saunaka  said:— 

1.  O  son  of  Suta,  I  desire  to  hear  the 
names  of  those  snakes,  that  fell  into  the 
fire  of  the  Snake-sacrifice. 

« 

Souti  said  :-^ 

2.  O.best  of  the  twice-born,  they  x^nerc 
many  thousands,  tens  of  thousands  and 
millions  and  billions ;  so  great  was  tlieir 
number  that  I  am  unable  even  to  count 
them. 

3.  As  far  as  I  remember,  hear,  I  shall 
mention  the  names  of  the  principal  snakes 
that  fell  into  the  fire. 

4.  Hear  first  the  names  of  the  chief  ones 
of  Vasuki's  family,  they  were  of  colour, 
blue,  red,  and  white;  they  were  of  terrible 
forms,  huge  bodies,  and  dreadful  poisons. 

5 — 6.  Helpless  and  '  miserable,  affected 
with  their  mother's  curse,  they  all  fell  into  that 
sacrificial  fire  as  libations  of  Ghee.  (They 
were)  Kotisa,  Manasa,  Puma,  Sala,  Pula, 
Halimaka,  Pichchhala,  Kaunapa,  Sakra, 
Kalavega  Prakalana,  Hiranyavahu,  Carana 
Kakshaka,  and  Kaladantaka. 

7.  These  are  the  snakes*  bom  of  Vasuki, 
that  fell  into  the  fire.  O  Brahmana.  numer* 
ous  other  (earful  and  powerful  snakes,  bom 
in  the  family  of  Takshaka,  were  burnt  in 
the  blazing  fire.  Hear,  I  shall  mention  tlictr 
names  now. 

8 — n.— Pachandaka,    Mandal.«kn,    Pin- 
dotecktri,     Ravcnaka. .  Lchchika,      baravu, 


ADI   PARVA. 


77 


BVjangas,  Vilcwaleyas,  Virohana,  Cili,  Kala- 
kara,  Muka,  Sukumara,  Pravcpana,  Mud- 
gara,  Cisuroman,  Soroman  and  Mahahanu. 

12.  These  snakes,  born  of  Takshaka, 
fell  into  the  fire.  I'anata,  Parijata,  Pan- 
dara,  Harina,  Krisha,  Vihanj^a,  Sarabha, 
Meda,  Promoda,  Canhatapan — these,  born 
in  the  family  of  Airavata,  fell  into  the  fire. 

13 — 14.  Now  hear,  O  best  of  Brahmanas, 
the  names  of  the  snakes,  born  in  the  family 
of  Kauravya,  that  I  mention.  Eraka, 
Kundala  Veni,  Vinishandha,  Kumaraka, 
Vahuka,  Sringavera,  Dhurtaka,  Pratar,  and 
Ataka, — these,  born  in  the  Kauravya  family, 
fell  into  the  fire. 

15.  Now  hear,  O  Brahmana,  I  mention 
those  born  in  the  family  of  Dhritarashtra, — 
they  were  all  exceedingly  powerful,  as 
swift  as  the  wind  and  full  of  virulent 
poison. 

16—19.  Sankakarna.  Pitharaka,  Kuthara 
Sukhana,  Shechaka,  Pornaugada,  Purna- 
mukha,  Prahasa,  Sukuni,  Dari,  Amahatha, 
Kamathaka.  Sushena,  Manasa,  Vyaya, 
Vairava,  Mandavedanga,  Pishanga,  Udu- 
paruka,  Rishaba,  Vcgabata,  Pindaruka, 
Mahahanu,  Raktanga,  Sarvasaran^a,  Sam- 
ridha,  Patha,  Vasafca,  Wirahaka,  Viranaka, 
Suchitta  Chitravegika,  Parashara,  Tarunka, 
Maniskandha,  and  Aruni. 

20.  O  Brahmana,  thus  have  I  recited  the 
names  of  the  chief  snakes,  all  famous  for 
their  great  deeds.  I  have  not  been  able 
to  mention  all,  their  number  being  count- 
less. 

21.  I  am  unable  to  mention  the  names 
of  the  sons  of  these,  and  again  the  sons  of 
tlieir  sons  that  fell  into  the  blazing  fire. 
They  are  couutless. 

22.  Some  of  them  had  three  heads,  some 
seven,  and  some  ten.  They  had  poison  like 
the  fire  at  the  end  of  the  I'M^a,  and  they 
were  all  terrible  in  appearance. 

25.  They  had  huge  bodies,  and  great 
speed,  they  were  as  tall  as  mountain  peaks. 
Some  of  them  were  as  long  as  a  yama, 
some  SLyoyana  and  some  two yoy anas. 

24.  They  were  capable  of  assuming  any 
form  at  will,  and  of  mustering  any  strength 
at  will, — they  had  the  poison  like  the  blazmg 
fire,  (such  were  the  snakes  that)  that  were 
burnt  in  the  great  sacrifice,  affected 
by  Brahma's  punishment,  (their  mother's 
curse.) 

Thus  ends  the  fifty -sevcnih  chapter, 
AstikUf  in  the  Adi  Parva. 


I 


CHAPTER  LVIII. 

(ASTIKA  ?kKVk). -Continued. 

Souti  said  :— 

1.  Now  hear,  (I  shall  mention^  another 
wonderful  incident  in  connection  with  Astika. 
When  the  son  of  Parikshit,  the  king  (Jana- 
mejaya)    was  about  to  grant   the  boon  (to 

Astika), 

2.  The  snake,  (Takshaka)  though  thrown 
off  from  Indra's  hands,  remained  in  the  air 
without  falling.  Thereupon,  king  Janame- 
jaya  became  thoughtful, 

3.  For  Takshaka,  though  benumbed 
with  fear,  did  not  at  once  fall  into  the  fire, 
although  libations  were  poured  into  the 
blazing  sacrificial  fire  in  his  name  and  in 
the  proper  form. 

Sannaka  said  i— 

4.  O  Suta,  were  not  the  Mantras  of 
those  wise  Brahroanas  propitious  ?  Why 
did  not  Takshaka  fall  into  the  fire  ?" 

Souti  said  :— 

5.  Astika  had  said  thrice,  *'  Stay,  Stay, 
stay,"  to  the  unconscious  Takshalca,  the 
best  of  snakes,  when  he  was  cast  off  from 
Indra's  hands. 

6.  And  afflicted  with  grief  he  remained 
in  the  sky  like  a  person  who  hang  between 
the  heaven  and  the  earth. 

7.  Being  again  and  again  urged  by  his 
SadashyaSf  the  king  said,  ".  Let  it  be  done 
as  asked  by  Astika. 

8.  Let  the  sacrifice  be  stopped,  let  the 
snakes  be  saved,  let  this  Astika  be  grati- 
fied, and  let  the  words  of  the  Suta  be 
true." 

9 — 10.  When  the  boon  was  granted  to 
Astika,  loud  acclamations  of  joy  rose  into 
the  sky,  and  the  sacrifice  of  the  son  of  Pari- 
kshit, the  king  of  the  Pandava  dynasty, 
came  to  an  end.  And  king  Janamejaya  of 
the  Bharata  race  was  much  pleased  with 
himself. 

I!.  The  king  bestowed  money  b^  hun- 
dreds and  thousands  on  the  Ritviijas  and 
Sadashyas  and  on  all  that  were  present  there 
(in  that  great  sacrifice). 

12 — 13.  And  he  bestowed  much  wealth  on 
Suta  Lohitaksha,  who  was  learned  in  the 
science  of  masonry  and  foundations,  and  who 
had  said  at  the  very  commencement  of  the 
Snake-sacrifice  that  a  Brahmana  would  be 
the  cause  of  its  interruption.  He  gave  him 
vaHous  things, — food  arid  wearing  apparel. 

14.  The  king  of  immeasurable  kind- 
ness was  thus  much  pleased,  and  he  conclu- 
ded the  sacrifice  according  to  the  ritcb  of 
the  ordinance. 


78 


MAHABHARATA. 


15.  He  sent  back  home  in  much  joy  the 
wise  Astika,  whom  he  treated  with  every 
respect.  He  too  was  exceedingly  pleasedi, 
because  his  object  Was  attained. 

16.  The  king  said  to  him»  **  Vou  must 
come  ag^in  to  becon^e  a  Sadashya  in  my 
great  Horse-sacrifice." 

17.  And  Astika  replied,  "Yes."  He 
then  returned  home  in  great  joy,  having 
achieved  his  great  object,  by  pleasing  the 
king. 

18.  Having  returned  in  great  joy  to 
his  uncle  and  mother,  he  touched  their  feet 
and  told  them  all  that  had  happened. 

ip.  Having  heard  all  he  said,  those 
snakes^  that  assembled  there,  were  much 
delighted,  and  their  fc^r  was  dispelled. 
They  were  greatly  pleased  with  Astika  and 
insisted  him  to  ask  a  boon. 

20.  They  all  again  and  agaiit  asked  him« 
"O  learned  one,  wh^^t  good  can  we  do  to 
you?  We  are  exceedingly  pleased  with 
you,  for  we  have  b^w  ajl, saved  by  ypu. 
O  child,  (tell  us)  what  can  we  dp  ^or  you  ? 


21.  Let  those  Brahmanas,  and  other 
men,  who  will  cheerfully  and  with  attention 
read  this  sacred  account  of  my  this  act, 
have  no  fear  from  you." 

22.  They  said  in  joy,  **  O  nephew,  as 
regards  the  boon  asked  by  yeu,  let  it  be 
exactly  as  you  say.  O  nephew,  we  shall 
all  cheerfully  do  what  you  ask  us  to  do. 

23.  Those  that  will  recall  to  their  minds, 
Asita,  Astiman,  and  Sunitha,  in  the  day 
or  in  the  night,  will  have  no  fear  from 
snakes. 

24.  He  will  have  no, fear  from  snakes,  who 
will  say, — 'Astika^  the  son  of  Jaratkani,  bom 
of  Jaratkaru, — Astika  who  saved  the  snakes 
from  the  Snakes-acrifice. — I  recall  him  to  my 
mind.  Therefore,  O  illustrious  snakes,  you 
should  not  bite  me. 

25.  O  blessed  snake,  ^o  away, — go 
away,  O  snake  of  virulent  poison.  Remem- 
ber the  words  of  Astika  spoken  after  the 
Snake-sacrifice  of  Jananiejaya." 

26.  Having  heard  the  words  of  Astika 
mentioned,  the  snake,  that  will  not  cease 
to  bite,  will  have  hts  hood  divided  into  one 
hundredfold  like  the  fruit  of  Siugsha  tree." 

Souti  said  2— 

2j^  Th«w  addressed, by  the  chief  snakes, 
that  best  of  Brahmanas.  (Astika),  was  very 
much  plea^d,  and  the  illustrious  (boy)  then 
thought  of  going  away. 

28.  That  virtuous  and  the  best  of  the 
twice  born,   having    lliu:»  saved    iht  bii^kci 


from  the  Snake -sacrifice,  died  at  the  proper 
time,  leaving  sons  and  grandsons  behind 
him. 

29.  Thus  have  I  narrated  to  you  the 
history  of  Astika,  exactly  as  it  happened, — 
a  history,  which  if  narrated,  dispells  all  fear 
of  snakes. 

30.  O  Brahamana,  O  best  of  the  Vrieu- 
race,  as  your  ancestor  Pramati  had  gladly 
narrated  it  to  his  enquiring  son  Rum, 

31.  And  as  I  heard  it  (from  my  father)^ 
I  have  narrated  this  blessed  hbtory  of  the 
learned  As  jka  from  the  beginning  (to  the 
end.) 

32.  O  Brahman,  O  chastiscr  of  foes, 
(now  you  have)  heard  this  sacred  history 
of  Astika, — a  history  which  increases  virtue, 
— ^and  which  you  asked  me  to  narrate  after 
hearing  the  story  of  the  Dunduva,  let  now 
your  great  curiosity  be  satisfied. 

Thus  ends  the  fifty-eighth  chapter ^  Snake* 
sacrifice ^  and  thus  ends  the  Astika  Parva  in 
the  Adi  Parva  of  the  blessed  Mahabharatd, 


CHAPTER  LIX. 

(ADIVANSABATARANA  PARVA.) 

Sannaka  said  :— 

I.  O  child,  O  bouti,  you  have  narrated  to 
me  this  great  and  extensive  history*  of  the 
Vrigu  race  from  the  birth  of  Vrigu.  I  am 
much  pleased  with  you. 

2 — 3.  O  son  of  Suta,  I  ask  you  now  to 
recite  to  me  that  wonderful  and  varied  nar- 
rations composed  by  Vyasa,  which  were 
recited  by  the  illustrious  Sadashyas  in  the 
intervals  of  the  long-extending  ceremony 
(Snake- sacrifice) . 

4.  O  son  of  Suta,  I  wish  to  learn  from 
you  the  object  of  those  narrations.  There- 
fore, recite  them  to  me  in  full. 

Stmti  said  *— 

5.  The  Brahmanas  spoke  of  many  things, 
fonnded  on  the  Vedas,  in  the  inter\*als  of  their 
diitifes,  but  Vyasa  recited  the  wonderful  and 
great  histor}*,  called  the  Bharala. 

Saunaka  said  -— 

6. — 7.  I  desire  to  hear  that  sacred  history, 
called  Mahabharata,  that  spreader  of  the 
fame  of  the  Pandavas,  which  Krishna  Dwai- 
payana,  asked  by  Janamejaya,  caused  to 
be  duly  recited  in  the  intervals  of  the  sacri- 
fice. 

8.  It  was  born  in  the  ocean -like  mind  of 
the  great  Rislti  of  purified  soul.  O  best  of 
men,  recite  it  to  me,  for,  O  son  of  Suta,  my 
thirst  has  not  been  appeased  by  all  lliai  >ou 
liavo  narrated, 


ADl   PARX^A. 


70 


Sonti  said :  — 

9.  I  shall  recite  from  the   beginning   the 

freat  and  excellent  history,   called   Maha- 
harata,  composed  by  Krishna  Dwaipayana. 

10.  Listen  to  if!  in  full,  O  Brahmana,  as 
1  recite  it.  I  myself  feel  a  great  pleasure 
in  reciting  it. 

Thus  ends  the  fifty -ninth  chapter  ^  Adi* 
'vansahatarna^  in  the  Adi  Parva. 


CHAPTER  LX. 

(ADIVANSABATARANA  PARVA.) 

Continued, 

Sonti  said  :— 

1.  Having  heard  that  Janamejaya  had 
been  installed  in  the  Snake-sacrifice,  the 
learned  Rishi  Krishna  Dwaipayana  went 
there. 

2.  The  grandfather  of  the  Pandavas, 
(Krishna  Dwaipayana)  was  bom  in  an  island 
of  the  Yamuna t  in  the  womb  of  the  maiden 
Kali  by  Sakti's  son  Parasara. 

3.  As  soon  as  born,  the  illustrious  man 
developed  his  body  by  his  will  alone,  and 
mastered  the  Vedas  and  the  Vcdangas  and 
all  the  histories. 

4.  He  acheived  that  which  could  not  be 
achieved  by  asceticism,  or  by  the  study  of 
the  Vedas,  by  vows,  by  fasts,  by  progeny  or 
by  sacrifice. 

5.  The  best  of  the  best  Veda-knowing 
men  first  divided  the  Vedas  into  four  parts. 
He  was  a  great  Brahma- knowing  Rishi,  a 
great  poet,  a  truthful  man,  a  holy  ascetic. 

6.  That  great  Rishi  of  sacred  deeds  and 

freat  fame,  in  order  to  continue  the  line  of 
anianu  begot    Pandu,    Dhritarashtra  and 
Vidura. 

7.  This  illustrious  man  accompanied 
by  his  disciple,  learned  in  the  Vedas 
and  the  Vedangas,  entered  the  sacrificial 
grounds  of  the  royal  sage  Janamejaya. 

8.  He  saw  there  seated  king  Jana- 
mejaya surrounded  by  his  numerous  Sada* 
shy  ays  like  a  Indra  surrounded  by  the 
celestials. 

9.  He  was  surrounded  by  kings  of  vari- 
ou  scountrics  who  had  undergone  the  sacred 
baths  and  by  competent  Ritvtijas^  like 
Brahma,  himself  all  seated  comfortably  in 
the  sacrificial  grounds. 

10.  The  best  of  the  Bharata  race,  the 
ro>'al  sage  Janamejaya,  -seeing  the  Rishi 
approaching,  advanced  quickly  in  great  joy 
with  all   his  relatives  and  followers. 


11.  The  king,  with  the  approval  of  the 
Sad  ashy  as,  offered  a  golden  seat  to  the  Rishi 
as  did  Indra  to  (his  preceptor)  Vrihaspati. 

12.  When  the  boon -granting  and  the 
adored  of  the  celestials,  the  Rishis  (Vvasa) 
took  his  seat,  the  .  king  of  kings 
(Janamejaya)  worshiped  him  according  to 
the  ordinances. 

13.  The  king  then  offered  to  his  grrand- 
father  Krishna  (Dwaipayana)  in  due  form 
water  to  wash  his  feet  and  mouth,  Argha 
and  kine. 

14.  Vyasa  was  much  pleased  on  accept- 
ing the  offerings  from  the  Panda  va 
Janamejaya,  and  he  orderi^  th^t  the  kine 
should  not  be  slaughtered. 

15.  Thus  having  worshipped  him  the 
king  bowed  to  his  greatest  grandfather. 
And  having  seated  himself  in  joy,  he  asked 
him  about  his  welfare. 

16.  The  illustrious  Rishi  also  looked 
(graciously)  at  him  and  asked  him  about  his 
welfare.  He  then  worshipped  the  Sadashyas 
who  had  already  worshipped  him. 

17.  Thereupon  with  joined  hands,  Jana- 
mejaya, with  all  his  Sadashyas^  addressed 
the  bJest  of  the  Brahmanas  (Vyasa)  thus  :— 

Janamejaya  said  :-— 

18.  O  Brahmana,  you  saw  with  your 
own  eyes  the  great  deeds  of  the  Kurus  and 
the  Pandavas.  I  desire  to  hear  them  nar- 
rated by  you. 

19—20.  What  was  the  cause  of  the 
quarrel  between  them  ?  They  were  all  of 
great  deeds  and  virtuous  mind.  Why 
did  that  great  battle,  which  was  the 
cause  of  the  death  of  coimtless  men,  occur 
among  my  grandfathers,  their  sense  being 
(surely)  overclouded  by  Fate?  O  best  of 
Brahmanas,  tell  me  all  this  in  full  as  they 
happened. 


Soati 

21.  Having  heard  these  words  of  Jana- 
mejaya, Krishna  Dwaipayana  addresed  his 
disciple  Vaishampayana,  seated  by  his  side 
saying,— 

Vyasa  said '  — 

22.  Repeat,  exactly  as  you  heard  from 
mc  the  account  of  the  quarrel  between  the 
Kurus  and  the  Pandavas  of  old. 

Sonti  said  :— 

23.  -That  best  of  Brahmanas,  (Vaisham- 
payana),  having  been  thus  commaniied  by 
his  preceptor,  recited  the  whole  of  that  old 
history, 

24.  To  the  king,  to  the  Sadashyas,  and  to 
all  the   chiefs  and    polenlales  pres<»nt  there. 


8o 


matiabharata. 


lie  told  them  all  about  the  quarrel  and  the 
utter  extinction  of  the  Kurus  and  the  Pan- 
davas. 

Thus   ends    the    sixtieth    chapter ^     Adi- 
vansabatarana^  in   the  Adi  Parva, 


CHAPTER  XLI. 

(ADIVANSABATARANA  PARVA.)— 

Continued, 

Vaishampayana  said  :— 

1-2.  Bowing  down  first  to  my  preceptor 
with  the  eight  parts  of  my  body  touching 
the  ground,  and  then  worshipping  with  de- 
votion, reverence  and  singleness  of  mind  all 
the  Brahmanas  and  learned  men  (present 
here),  I  shall  now  recite  in  full  the  narration, 
I  heard  from  the  best  of  intelligent  men, 
the  high-souled  great  Rishi,  Vyasa. 

3.  O  king,  you  are  a  proper  person  to 
hear  the  history  of  Bharata.  I  feel  no  fear 
to  perform  this  great  act  (reciting  the 
Bharata,)  encouraged  as  I  am  by  my  pre- 
ceptoi*. 

4.  Hear,  '  O  king,  why  the  quarrel 
between  the  Kurus  and  the  Pandavas  occur- 
red and  how  occurred  die  exile  (of  .the 
Pandavas)  as  the  result  of  the  game  at  dice/ 
prompted  by  the  desire  of  the  Kurus  to 
gain  the  kingdom, 

5.  And  how  the  battle  was  faugh t  to 
exterminate  all  men.  O  best  of  the  Bharata 
race,  1  shall  relate  all  this  to  you  as  you  ask 
me. 

6.  On  the  death  of  their  father,  these 
heroes  (the  Pandavas)  came  back  to  thtir 
own  home  from  the  forest.  They  became 
experts  in  the  science  of  archery  withia  a 
very  short  time. 

7.  The  Kauravas  became  jealous  of  )t^Je 
Pandavas,   who  were  all  gifted   with  great 
physical   strength,    energy,  and    flower  ot 
mind.    They  w«re   also  very    popular  with 
the  citizens. 

$.  Thereupon,  the  wicked-minded  Dur- 
yodhana,  with  Kama  and  the  son  of  Suvala, 
(Sakuni),  tried  to  banish  them,  and  pcrse^ 
cuteil   them  in  various  ways. 

^.  The  wicked-minded  Dur^-odhana, 
guided  by  that  bird  of  the  evif  omen, 
(Sakuni),  persecuted  the  Pandavas  by 
various  means  in  order  to  have  the  aui- 
disputed  possession  of  the  kingdom. 

I©.  That  wretch  •f  the  son  of  Dhrita- 
rastra  gave  poison  to  Bhima  with  his  foud, 
but  that  hero  digested  it. 

II.  That  wretch  one  day  bound  the 
sleeping    Blimia  on  the  bank  ol  the  Cati^%-s.  \ 


and  throwing    him    into    the    water,  went 
away. 

12*  But  when  the  strong-armed  Bhima. 
the  son  of  Kunti,  awoke,  he  tore  up  the 
strings  with  which  he  was  bound,  and  his 
pains  were  all  gone. 

13.  While  asleep,  he  was  caused  to  be 
bitten  in  every  part  of  his  U.Jy  by  black 
snakes  of  virulent  poisons,  but  that  chastiser 
of  foes  did  not  still  perish. 

14.  In  all  these  various  persecutions  of 
the  Pandavas  by  the  Kurus,  the  high-souled 
Vidura  was  always  engaged  in  counter- 
acting their  t\n\  designs  and  in  saving  the 
persecuted.  Pandavas. 

15.  As  Indra  keeps  the  heavens  and 
earth  in  happiness,  so  did  Vidura  always 
keep  the  Pandavas  in  happiness, 

10 — 17. — When  Duryodhana  found  him- 
self incapable  of  destroying  the  Pandavas 
who  were  protected  by  Fate  and  kept  alive 
for  graver  objects,  by  various  secret  and 
open  means  he  called  together  his  coun- 
cillors, Karna,  Dushyasana  and  others. 
He  then  caused  a  house  of  lac  to  be  buUc 
with  the  knowledge  of  Dhritarastra. 

18.  That  king,  the  son  of  Ambika, 
(Dhritarastra),  out  of  affection  for  his 
sons  and  being  tempted  by  the  desire  of 
sovereignty,  sent  them  (the  Pandavas)  to 
exile. 

19.  They  (the  Pandavas)  went  away 
with  their  mother  from  Hastinapur,  and 
when  they  went  away,  the  son  of  the  Vaisya 
woman  (Vidura)  became  the  adviser  of 
those  illustrious  men. 

20«  ^  Being  saved  through  him  from  the 
house  of  lac,  they  fled  at  the  dead  of  night 
to  a  deep  forest*  They,  the  sons  of  Kunii, 
c;ime  to  a.  city,  called  Varanavata  ; 

2 1 .  And  those  chastisers  of  foes,  those 
iUustrious  men,  lived  there  with  their  mother 
in  the  hoasc  of  lac,  as  commanded  by  Dhri- 
tarastra. 

12*     They  lived   in  the    house    for    one 
3'ear,    watchfully  protecting  themselves  from 
Purochana.      In    the  meantime  they    dug* 
a  subterranean   passage  according   to    tha 
directions  of  Vidura. 

23.  They  then  set  fire  to  (he  house  of 
lac  and  burnt  Purochana.  They,  those 
chastisers  of  foes,  then  fled  with  their  mother 
in  anxiety  and  in  fear. 

24—25*  They  saw,  near  a  fountain  in  the 
forest,  a  fearful  Rakshasa  named  Hiriniba. 
They  killed  that  .king  of  Rak^hasas.  They» 
the  sons  of  Prltha,  afraid  of  the  sons  of 
Dhritaiaslra,  ihcn  fled  in  the  darkness,  so 
that    ihcy    might   not    run  the   risk  of  bting 


ADJ   PAJ^VA.. 


8t 


seen   bv   any  body.     Here   did   Bhima  ac- 
quire  ftirimba  of  whom   Ghatatkacha  was 

born. 

26.  The  Pandavas  of  rigid  vows,  learned 
in  the  Vedas,  then  came  to  a  place,  called 
Ekchakra,  and  lived  there  as  Brahma ^ 
charies, 

27.  They,  those  best  of  men,  with  their 
mother  lived  there  for  some  time  in  the 
house  of  a  Brahmana,  in  temperance  and  in 
abstinence. 

28.  It  was  here  that  the  mighty-armed 
Bhima  met  with  a  greatly  powerful,  and 
hungry  man-eating  Rakshasa,  named 
Vaka. 

29.  The  best  of  men,  the  son  of  Pandu, 
Bhima,  soon  killed  him  with  the  strength  of 
his  arms,  and  thus  made  the  citizens  safe 
and    fearless. 

30.  They  then  heard  of  the  Sayamvara 
of  Krishna,  (Draupadi)  the  daughter  of  the 
king  of  Panchala.  Having  heard  it,  they 
went  there  and  obtained  her. 

31.  Having  obtained  Draupadi,  they 
lived  there  for  a  year.  And  then  those 
chastisers  of  foes,  having  been  known,  went 
back  to  Hastinap.ir. 

32.  They  were  then  told  by  the  son  of 
Santanu,  king  Dhritarastra,  as  follows  : — 
"O  dear  children,  so  that  dissensions  may 
not  take  place  among  you  all  brother^  and 
cousins, 

33 — 35.  We  have  settled  that  Khandava- 
prastha  will  be  your  abode.  Therefore, 
casting  of  all  jealousies  go  to  live  at 
Khandavaprastha,  which  contains  many 
townsand  broad  roads,  "  Having  heard  these 
words,  th^  (the  Panda vas),  with  all  their 
friends  ana  followers,  went  to  Khandava- 
prastha, taking  with  them  many  jewels  and 
precious  stones.  And  the  sons  of  Pritha  lived 
there   for  many  years. 

36.  They  .brought  by  the  force  of  their 
arms  many  chiefs  and  potentates  under  their 
subjugation.  Setting  tiaeir  hearty  on  virtue 
ana  firmly  adhering   to  truth, 

37.  Being  unexoited  by  wrath,  being  cakm 
in  demeanour,  and  putting  down  numerous 
evils,  the  Pandavas  gradually  rose  in  power. 
The  greatly  illustrious  Bhima  subjugated  the 
East« 

35.  The  heroic  Aryuna  conquered  the 
North  ;  Nakula  the  West  and  the  slayer  of 
heroic  foes,  Sahadeva,  the  South. 

39.  Having  done  this  their  kingdom 
extended  over  the  whole  world.  Each  like 
a  sun  in  splendour,  they  looked  like  five 
suns  ; 

40-41.  And  the  earth  appeared  to  have 
SIX  suns  on  account  of    the  pre:>ence    of  the 

II 


heroic  Pandavas.  Then  for  some  reasons 
the  just  king  Yudhisthira  sent  to  the  forest 
his  greatly  powerful  and  heroic  brother 
Shabyashachi  (Aryuna),  dearer  to  him  than 
life  itself. 

42.  That  best  of  men,  the  self -controlled 
and  virtuous  (Aryuna)  lived  in  the  forest  for 
eleven   years  and  ten   months. 

43.  Thus  roving  about  in  many  places, 
on  one  occasion,  he  went  to  Krishna  in 
Dwarka  and  he  obtained  there  for  his  wife 
the  lotus- eyed, 

44.  And  sweet-speeched  younger  sister 
of  Krishna,  named  Suvadra.  Like  Sachi 
with  the  great  Indra  and  like  Lakshml 
with    Krishna, 

45 — 46.  Suvadra  was  much  pleased  to  be 
united  with  Aryuna,  the  son  of  Pandu.  O 
best  of  kings,  tne  son  of  Kunti  with  Krishna 
then  gratified  Agni  by  giving  him  the 
Khandava  to  bum.  The  task  did  not 
at  all  appear  heavy  to  Aryuna,  assisted  as 
he  was  by  Krishna, 

47.  As  nothing  is  a  heavy  task  to  Vishnu, 
in  the  matter  of  destroying  his  enemies. 
Agni  gave  to  the  son  of  rritna  the  excellent 
bow  Gandiva, 

48.  An  inexhaustible  quiver,  and  one 
warchariot,  bearing  an  ape  as  its  standard. 
On  this  occasion  did  Aryuna  rescue  the 
frightened  great  Asura  Moya. 

49.  And  he  (Moya)  built  the  beautiful 
assembly-room,   adorned    with  all    sorts  of 

tewels   and     precious     stones.     Seeing   this 
)uikling,  the  wkked  Duryodhana  was  tempt- 
ed  to  possess  it. 

50.  Thereupon  he  deceived  Yudhisthira 
by  means  of  a  ^ame,  played  by  the  son  of 
Subala  (Sakuni),  and  he  sent  him  to  the 
forest   for  twelve  years, 

51.  And  another  additional  year  to  live 
in  concealment,  thus  making  the  period  (of 
banishment)  complete  thirteen  years.  On 
the  fourteenth  year,  when  they  (the  Panda- 
vas) returned  and  claimed  their  kingdom, 

52 — 53.  O  King,  they  did  not  get  it. 
Thereupon  war  was  declared,  and  the  Pan- 
davas, after  exterminating  the  whole  race  of 
Kshatryas,  and  killing  King  Duryodhana 
obtained  back  their  kingdom.  This  is  the 
history  of  the  Pandavas,  who  never  acted 
under  the  influence  of  evil  passions.  O  best 
of  kings,  this  is  the  account  of  the  dissen- 
sion that  ended  in  the  loss  of  their  kingdom 
by  the  Kurus  and  of  the  victory  of  the 
Pandavas. 

Thus  ends    the  sixty  first  chapter ^    Adi* 
vaptsabataranut   in   the  Adi  Parta, 


v^ 


ti 


MAHABHARATA. 


CHAPTER  LXIl. 
ADIVANSABATARANA   PARVA.— 

(Continued,) 

Janamqaya  said:— 

1.  O  best  of  Brahmanas,  you  have  told 
me  in  brief  the  history  called  Mahabharata, 
containing  the  great  deeds    of  the  ICurus. 

2.  O  gfreat  ascetic,  recite  now  fully  this 
wonderful  history.  I  feel  a  great  curiosity 
to  hear  it. 

3.  You  should,  therefore,  recite  it  in  full. 
1  am  not  satisfied  with  hearing  in  the  abs- 
tract this  great  history. 

4.  It  could  not  be  a  trifling  cause  for 
which  the  virtuous  Pandavas  killed  those 
whom  they  should  not  have  killed  and  for 
which   they  are  still  praised  by  men. 

5.  Why  did  those  best  of  men,  (the 
Pandavas),  capable  of  avenging  themselves 
on  their  enemies,  though  innocent,  quietly 
suffered  the  persecutions  of  the  wicked 
Kurus? 

6.  O  best  of  Brahmanas,  why  did  the 
mighty  armed  Bhima,  having  the  strength 
of  ten  thousand  elephants^  though  persecut- 
ed,  patiendy  kept  his  an^er  down  ? 

7.  Why  did  not  the  chaste  Krishna,  the 
daughter  of  Drupada,  though  persecuted  by 
the  wicked  (Kurus),  bum  the  sons  of  Dhri- 
tarastra  by  her  angry  eyes, — capable  as  she 
was   to  do  it  ? 

8.  Why  did  the  two  sons  of  Pritha, 
(Bhima  and  Aryuna)  and  the  two  sons  of 
Madri  (Nakula  and  Sahadeva)  those  best  of 
men,  though  persecuted  by  the  wretches, 
follow  Yudhishtira,  who  was  addicted  to  the 
evil  liabit  of  gaming  ? 

9.  Why  did  Yudhishtira,  the  best  of 
all  virtuous  men  and  the  son  of  Dharma 
himself,  though  ac(^uainted  with  all  duties, 
suffer  great  afflictions? 

10.  Why  did  the  son  of  Pandu,  Aryuna, 
Krishna  himself  being  his  charrioteer  and 
who  could  by  his  arrows  send  to  the  other 
world  hosts  of  fighting  men,  suffer  so  many 
persecutions  ? 

11.  O  great  Rishi,  tell  me  all  this  as  they 
happened.  (Tell  me)  everything  that  those 
highly  mighty  car-warriors  did. 

VaishampaTana  said:— 

12 — 13.  O  great  king,  appoint  a  time  (to 
hear  it).  This  history  is  very  extensive. 
This  is  but  the  beginning.  I  shall  recite  the 
whole  of  this  history,  composed  by  the  il- 
lustrious Krishna  Dwaipayana,  the  great 
Rishi,  Vyasa  of  immeasurable  mental 
power,  who  is  adored  by  all  Ihe  world. 


14.  This  (Bharata)  contams  one  hfc 
sac  ed  slokas,  composed  by  the  son  of  Satyft- 
vati,    Vyasa  of  immeasurable  mental  power. 

15.  The  learned  man  who  reads  it  to 
others,  and  those  that  hear  it  read,  go  to 
the  world  of  Brahma  and  become  equal  to 
the  celestials. 

16.  This  (Bharata)  is  equal  to  the  Vedas; 
it  is  holy  and  excellent  ;  it  is  the  worthiest  of 
all  that  should  be  listened  to.  It  b  a 
Purana,   adored  by  the  Rishis. 

17.  It  contains  many  useful  instructions 
on  Artha  and  Kama.  This  sacred  history 
makes  the  heart  desire  to  attain  salvation. 

18.  The  learned  men  earn  much 
wealth  by  reciting  this  Veda  to  those  who 
are  noble,  liberal,  truthful  and  believing. 

19 — 20.  Sins,  even  of  killing  embryo,  ts 
destroyed  by  (reading  or  hearing)  it.  Even 
a  gready  sinful  man,  by  hearing  this  history, 
escapes  from  all  his  sins,  like  the  sun  from 
Rahu.  This  history  is  called  ^aya  (victory)  ; 
it  should  be  heard  by  those  that  desire 
victory. 

21.  Hearing  it,  a  king  can  bring  the 
whole  world  under  his  subjection  and  defeat 
all  his  foes.  It  is  a  mighty  act  of  propitia- 
tion ;  it  is  a  great  sacrifice,  productive  d 
blessed  fruits. 

22.  It  should  be  heard  by  the  crown* 
princes  with  their  wives,  for  then  they  be^et 
a  heroic  son  and  a  daughter  who  occupies  a 
throne. 

23.  It  is  the  Dharma  Sasira,  it  is  also  the 
sacred  Artha  Sastra,  it  is  also  the  great 
Moksha  Sastra^  so  said  Vyasa  of  immeasur- 
able intelligence. 

24.  It  is  recited  in  the  present  age  and 
will  be  recited  in  future  ages.  He,  who  hears 
it,  gets  sons  and  survitors,  who  perform  thetr 
favourite  works. 

25.  He  who  hears  it  escapes  immediately 
from  all  his  sins  that  are  committed  by  hint 
in  body,  word  or  mind. 

26.  He    who    hears  the    history    of   the 
Bharata    race  without  being   fault-finding, 
can   have  no  fear  from  diseases, — lei  alone  i 
the  fear  of  the  other  world.  J 

27 — 30.  In  order  to  extend  the  fame  of  the 
high-souled  Pandavas  and  other  kshatiyas, 
learned  in  all  branches  of  knowledge,  high- 
spirited  and  already  famous  in  the  world  for 
th^ir  great  deeds,  Krishna  Dwaipayana, 
moved  by  the  desire  of  benifitting  the  world, 
has  composed  this  excellent,  sacred,  and  big 
work  which  spreads  one's  fame  and  gives 
one  a  lengthy  life.  He  who,  from  the 
desire  of  acquiring  virtue,  causes  this 
history  to  be  heard  m  this  world  *  by  holy 
Brahmanas,     gains    inexhaustible     virtue. 


ADl   PARVA. 


85 


He  who  recites  the  history  of  the   Kurus, 
becomes  immediately  pure  and  holy, 

31.  He  acquiries  largfe  family  and  becomes 
respected  in  the  world.  The  Brahmana, 
who  reads  the  holy  Bharata  regulirly, 

32.  '  For  the  four  rainy  months  of  the  year, 
is  cleansed  of  all  his  sins.  He,  who  has  read 
the  Bharata,  may  be  regarded  as  one  who 
has  studied  the  Vedas. 

33.  In  it  have  been  described  the  celestials, 
the  royal  sages,  the  holy  and  regenerate 
Rishb,  the  sinless  Keshava  (Krishna.) 

34.  The  god  of  gods,  (Mahadeva)  the 
goddess  Parvati,  the  birth  of  Kartikeya, 
who  had  many  mothers, 

35.  And  the  greatness  of  Brahmanas  and 
kine.  It  is  a  collection  of  all  Sruiis^  and  a 
work  worthy  to  be  heard  b>  virtuous-minded 
men, 

36.  The  learned  man,  who  recites  it  to 
Brahmanas  during  the  sacred  Parvus  (lunar 
changes),  is  cleaused  of  all  his  sins,  and 
being  victorious  over  heaven  (not  caring 
for  it)  attains  to  an  union  with  Brahma. 

37.  He  who  causes  even  a  single  line  of  it 
to  be  heard  by  Brahmanas  at  a  Sradh ,  that 
Sradk  becomes  inexhaustible,  and  the 
Pitris  (ancestors)  become  gratified  with 
food  presented  to  them. 

38.  The  sins  that  are  committed  daily  by 
our  senses  and  by  our  mind,  and  those  that 
are  committed  knowingly  or  unknowingly  by 
any   man, 

30.  Are  all  destroyed  by  hearing  the 
Mahabharata. — The  history  of  the  great 
births  of  the  Bharata  princes  is  called 
Mahabharata. 

40.  He  who  knows  the  etymology  ef  the 
name  (B/iaraia)  is  cleansed  of  all  his  sins. 
As  this  history  of  the  Bharata  race  is  won- 
derful, 

41.  Therefore,  when  recited,  it  purifies 
men  from  their  sins.  The  Rishi  Krishna 
Owaipayana  completed  it   in  three  years. 

42.  Risingdaily  (in  the  morning),  puri- 
fying hinjseJffby  ablutions),  and  perform- 
ing^ all  his  religious  duties,  (he  composed 
this  Mahabharau). 

43.  Therefore,    the   Brahmanas  shouW 
h^r,  with  prescribed  rules,  this  holy  history, 
this  excellent    narration   of  Bharata,  com-- 
posed  by  Krishna  (Dwaipayana.) 

44*    The    Brahmanas   who  recite    it  for 
otli^  to  hear  it,  and  Chose  who  hear  it.  m  { 
y^^i^Uvtr  stat^' they  may  be,  can  never  be 
affected  by  the  fruits  of  gmd  or  bad  dfeeds. 

45.  Tbenuui,  who  is  denrous  of  aoqmriag 
iriftue,  riioukl  bear  it  alL    It  is  equal  to  aS 


histories   in    the  world,  and  he  who  hears  it 
acquires  purity  of  heart. 

46.  The  bliss  that  one  enjoys  in  attaining 
heaven  is  scarcely  equal  to  that  which  one 
derives  from  hearing  this  greatly  holy  history. 

47.  The  virtuous  mnn,  who  hears  or 
causes  it  to  be  heard  with  reverence,  obtains 
the  fruits  of  a  Rajshuya  or  Ashwamgdha 
sacrifice. 

4B.  This  Bharata  is  said  to  be  a  mine  of 
gems,  as  the  illustrious  ocean  or  the  great 
mountain. 

49.  This  (Bharata)  is  sacred  and  excel- 
lent, and  it  equals  the  Vedas  in  sanctity.  It 
is  worthy  of  being  heard,  it  is  pleasing  to 
the  ear,  it  is  sin -cleansing  ana  virtue-in- 
creasing. 

50.  O  king,  he  who  gives  a  copy  of 
Mahabharata  to  one  who  asks  for  it,  does 
give  (not  a  copy  of  a  book,  but)  the  whole 
of  the  earth  having  a  belt  of  seas. 

51.  O  son  of  Parikshit,  this  pleasant 
and  sacred  history  that  secures  victory,  (to 
the  hearer),  I  shall  now  recite  to  you  in  full. 
Listen  to  it. 

52.  The  Rishi  Krishna  Dwaipayana, 
regularly  rising  (every  morning)  for  three 
years,  composed  this  wonderful  history,  called 
Mahabharata, 

53.  O  best  of  the  Bharata  race,  whatever 
about  Dharma,  Artha  and  Kama,  that  is 
contained  in  this  Bharata,  may  be  met  with 
elsewhere  ;  but  whatever  is  not  in  it,  is  not 
to  be  found  any  where. 

Thus  ends  the  sixty  second  chapter^  Adiv^ 
ansabatarana,   in  the  Adi  Parva, 


CHAPTERLXIII. 

(ADIVANSABATARANA  PARVA.)— 

Coiitinued^ 

VaiBhampay  ana  said  :— 

1.  There  was  a  king,  ever  devQted  to 
virtue,  named  Uparichara.  He  was  very 
much  addicted  to  hunting.    * 

2.  That  son  of  Paurava,  X^pariehara) 
cAlled  also  VaSu,  d^ectid  BV  In dra,  con- 
quered the  beautiful  and  excellent  kingdom 
of  Chedt« 

3.  The  king'',  sometime  after,  giving  up 
the  oseof  arms,  and  dwelling  in  a  secluded 
retreat,  practised  severe  asceticism.  The 
celestials  with  tndra  at  their  head  one  day 
came  to  Hie  king. 

4»  Relieving  that  he  soMght  lo  he  the 
king  of  the  cdestiab  by    practising  severe 


r. 


84 


MAHABHARATA. 


austerities,  the  celestials,  appearing  be- 
fore him,  succeeded  with  sweet  words  in 
winning  him  from  his  asceticism. 

The  Celestials  said  :— 

5.  O  king  of  the  world,  you  should  see 
that  piety  may  not  sustain  a  diminution  in 
your  hands.  Protected  by  you,  piety 
will  protect  the  universe. 


Indra  said  :— 

6.  Protect  attentively  and  rigidly  piety 
on  earth.  Protecting  virtue  on  earth,  you 
will  see  many  sacred  regions  (in  after-life.) 

7—^.  Though  I  belong  to  heax-en  and 
you  to  earth,  yet  you  are  my  friend  and 
you  are  dear  to  me.  O  king  of  men,  live 
in  that  place  in  earth  which  is  delightful, 
which  IS  full  of  animals,  wealth  and  com, 
which  is  sacred,  which  is  well -protected  like 
heaven,  and  which  is  blessed  with  fertility, 
which  has  agreeable  climate  and  every  object 
of  enjoyment. 

9.  O  king  of  Chedi,  this  Chedi,  your 
kingdom,  is  full  of  riches,  gems,  and  preci- 
ous stones.  It  contains  much  mineral 
wealth. 

10.  The  cities  in  this  kingdom  are  all 
devoted  to  virtue.  The  people  are  honest 
and  contented.  They  never  speak,  fabe- 
hood  even  in  jest. 

1 1 .  The  sons  never  divide  their  wealth 
here  with  their  fathers.  They  are  always 
mindful  of  their  parent's  welfare.  Lean  kine 
are  never  yoked  to  the  plough  or  to  the  cart 
engaged  in  carrying  merchandise. 

12.  They  are  all  well-fed  and  fat.  O 
reverencer  of  the  celestials,  the  four  castes 
are  engaged  in  doing  their  respective  duties 
in  Chedi.  Let  nothing  in  ^e  three  worlds 
remain  unknown  to  you. 

13.  1  shall  give  you  an  excellent  and 
great  crystal  car,  Whidvlhr  cdesttais  ak>ne 
possess,  and  which  is  capable  of  carrying 
yoii  through  the  sky» 

14.  You  only,  among  all  mortals  on 
eartbj  will  ride  on  that  best  of  cars,  and 
go  through  the  sky  like  a  celestial,  though 
|>o$3essing  a  physical  body. 

15.  I  shall  also  give  you  a  vktoty-pro- 
4uctng  Mirl;^  of  uniadmr  loliii^ » '  wear- 
^  wmon  -ywt  dhaU    mot  be   woikided  by 

?6.  0  feing  of  men,  this  exccjllef^,,  ipal^ch;  J 
less  and  jgreat  garland,  wid^y  known  as  I 
iftdrd'i  'gahbMf  ^  W  yiUt"  <dh(inc«^v^  ! 
bodge.  .  ■  '  ' '    '  *•.'.! 


Vaishampayana  said  :— 

17.  The  slayer  of  Vitra  (Indra)  g^ve 
him  also  a  bamboo-stick  to  protect  the 
honest  and  the  peaceful. 

18.  After  the  expiration  of  a  year,  the 
king  planted  it  on  the  ground  for  the  pur- 
pose of  worshipping  the  giver,  (Indra.) 

19.  O   king,   from    that  day   up  to    this 

day,  all  kings,  following  the  example  of 
Vasu,  began  to  plant  a  bamboo -stick  on  the 
ground  to  worship  Indra.  ^ 

20.  Alter  planting  the  stick,  they  cover 
it  >yith  goldien  cloths,  perfume  it  with  sc^ts^ 
and  decorate  it  with  garlands  and  various 
ornaments. 

21 — 23.  The  god  Indra  was  thus  wor» 
shipped  in  due  form  with  garlands  and 
ornaments.  The  god,  assuming  the  form 
of  a  swan,  came  himself  to  accept  the  wor- 
ship thus  offered.  The  great  Indra  was 
much  pleased  to  see  the  auspicious  worship 
thus  made  by  Vasu,  the  best  of  kin^»  and 
said  to  him,  "Those  men  and  kings  who  wiQ 
worship  me, 

24.  And  will  observe  this  my  fefaKal 
like  the  king  of  Chedi,  will  gain  weahh  and 
victory  for  their  countries  and  kingdoms. 

25 — 26,  Their  cities  will  also  expand* 
and  will  be  ever  in  joy."  O  king,  Vasu,  the 
great  monarch,  was  thus  blessed  by  the 
high-souled  chief  of  the  celestials,  Maghavat 
Indra.  Those  men,  who  cause  this  ^tival 
of  Indra  to  be  observed 

27.  With  the  gifts  of  lands,  gems,  and 
precious  stones,  like  king  Vasu»  become 
much  respected  in  the  worlds. 

28. — 29.  Vasu,  the  King  of  Chedi,  thus 
being  blessed  by  Indra,  and  bestowing  boons 
and  performing  great  sacrifices,  continued 
to  observe  the  festival  of  Indra.  He  had 
five  greatly  powerful,  and  immeasurably 
effulgent  sohs. 

« 

30.  The  emperor  (Vasu)  installed  his 
sons  in  many  kingdoms.  His  illustrious 
son  Vrihadratha^ — a  great  car- warrior, — 
was  installed  in  the  kingdom  ol  Magadha. 

31 .  His  other  sons  were  Pratyagriha,  and 
Kusamva,  who  was  also  called  Manivahana» 
Two  others    were .  Mavilla  and  Vaduk  who 

,  was     greatly    powerful    and     invincible  in 
battle. 


nkme^.  . 


33.    And  they. tluis. created  sepacatQ  dv» 

tfa\^iyrfttiroli^R  spkce'lrttl 


ADI   PARVA 


85 


34.  The  Gandharv^s  and  Apsaras  came 
to  adore  that  illustrious  man.  And  because 
he  moved  through  the  upper  regions  (in  his 
car)r  he  was   ca&ed  Uparichara, 

35.  The  river  which  flowed  by  his  capital, 
was  once  attacked  by  a  livinfEf  mountain  call- 
ed Kolahala  Suktimaih  who  was  maddened 
by  liist» 

36;  The  mountain  waft  kicked  by  Vasu, 
and  the  river  came  out  of  the]  emorace  of 
themountaio  by  the  indentatipo  caused  by 
hi^  kkck. 

37.  From  this  embrace  of  the  m<amtaTn, 
tht  river  g^Ve  birth  toa^win, — a  son  -and 
a  daughter,  ahd  the  river,  grateful  to  V^so, 
gav€i  ihem  both  :^  him. 

38.  *Thc  best  of  royal  sages  afid  tho 
eiver  of  wealth  and  the  punisher  of  enemies, 
(Vasu)  matde  the  son  ot  the  river  the  gener- 
alissimo of  his  army. 

39 — 40.  The  King  made  the  daughter 
of  the  rivet  who  was  called  Girika  his  wife  ; 
and  Girika,  the  wife  of  Vasu,  purifying  her- 
self by  a  bath  when  her  season  of  impurity 
came,  told  her  state  to  her  husband.  But 
that  very  day  the  ancestors  of  Vasu  came 
to  him  ; 

41 .  And  they  asked^that  best  of  kings  and 
foremest  of  wise  men -to  kill  'deer$  to  per- 
form their  sradk  ;  and  the  King,  thinking 
that  the  command  of  his  ancestors  should 
not  be  disobeyed, 

42.  Went  out  to  hunt  (the  deer^.  thinking 
of  Girika  who  was  exceedingly  beautiful 
and  was  like  Sree  herself. 

43.  There  were. (in  the  forest  in  ^hicl^-^he 
king  went  to  hunt)  many  Asoka,  ChaiQpaka.. 
Chutas,  Atimuktas,  Punnagas,  Kamikaras, 
Vakula^  Divya-patala, 

44.  Patalai.  NarikeUj  Chandana*  Arjuna 
and  •  various  oth^i}  bea^tiful,  ,  sacred  and 
great  trees,  full  of  fragrant  flowers  and 
sweet  fruits. 

45 »  The  whole  f^est  was  maddened  bv 
the  sweet  noiesof'  Kokilas-and  echoed  with 
the  hum  of  intoxicated  bees.  It  was  the 
season  of  spring,  and  the  forest  in  which 
the  king  was  roaming  was  as  beautiful  as 
the  gardens  of   Kuvera. 

46.  The  king  was  filled  with  desire, 
but  he  did  not  fmd  Girika  by  him.  Mad- 
dened by  desire  the  king  roamed  here  and 
there ;  and  he  saw, 

'47-  "  A  beautiful  Asoka  tree,  decked  with 
emmense  foliage  and  its  branches  so  covered 
^wilife  fbMrecMSAMheyrcao  sot  he  teen.. 

^^^Th<^ki<^tumftM  tdbty  <eatiBd  htnr- 

'9«*t«IN»rkhd»<>ftl»  fltoHeiV'tintHd  hMxl 
the  fragr&B»<f1l»He)ft^i?      t  vH  b-**:  i- r  *-  \ 


49.  He  breathed  the  delicious  breeze 
blowing  slowly  all  over  the  forest. 
He  became  so  much  excited — (Slokas  50 
to  52  not  translated  for  obvious  reason.) 

53.  The  king,  learned  in  the  subtle  truths 
of  Dharma,  Artha,  and  Kama,  saw  a  swift 
hawk  resting  very  near  him.  He  addres- 
sed the  bird  thus, 

54.  *'0  amiable  btie,  take  this  to  my  wife 
Girika,  and  give  it  to  her.  She  is  now  in 
her  season.  •  . 

55.  The  swift  hawk  took  it  from  the  king 
and  fleu'  rapidly  through  the  sky. 

56.  When  he  was  thus  frying  through  the 
sky,  he  was  seen  by  another  hawk^  and  thin- 
king that  he  was  carrying  some  meat  he 
flew  at  him.       '  -       ' 

57.  The  two  birds  fought  together  with' 
their  beaks,  ^d  when  they  were  thus  fight- 
ing, the  seed  fell  into  the  waters  of  tne 
yamuna, 

58.  There  in  the  Vamuna  lived  an  Apsara^ 
known  by  the  name  Adrika,  who  dwelt  in 
the  water  of  the  river  as  a  fish, — it  was  the 
result  of  the  curse  of  a  Brahmana  on  her. 

59.  The  fish,  Adrika,  rapidly  came  to 
the  spot  where  Vasu's  seed  fell  from  the 
daws  of  the  hawk,  and  she  swallowed  it  at 
once. 

60.  Sonie  time  after,  this  fish  (Adrika) 
was  caught  by  the  fishermen.  O  best  of  the 
Bharata  race,  it  was  the  ten^  nponth  ^t^ 
she  swallowed  the  seed.       '  '  *"' 

61.  There  came  but  from  the  stomach 
of  this  fish  two  diildt^n  of  hun^an  form,-^ 
one  a  boy  ahd  the  other  was  a  girK-  Th* 
fishermen  were  very  much  astonished  (Id 
see  this  w6Aderful  phertomenon)^  and  they 
went  to  kir^  Vparichara  (Vasu). 

62.  They  said,  **  O  king,  these  two,— ^ 
(the  boy  and  the  girl)  have  been  born  in  the 
womb  of  a  fish.  The  king  Uparichara 
took  the  male  child&  -? 

63.  That  child  became  afterwards  the 
virtuous  and  powerful  monarch,  named 
Matsa.  The  Apsara  was  also  released  froni 
her  form  as  soon  as  the  children  were  bom, 

64.  Because  she  had  been  told  before  by 
the  illustrious  one  that  she  would  be  released 
from  her  piscatorial  form  after  giving  birth 
to  two  himian  children. 

65.  Now  according  to  these  words,  having 

Sen  birth  to  the  two  children  and  being 
ed  by  the.  fishermen,  she  left  the  form  ^ 
the  fish  and  assiMned  her  own  icdiestial 
fotfm*  .    -i:   ,    '  * 

66.  The  excellent  Apsara  then  rose  <m  (ilit 
path  trodden  by  Siddhas,  Rishis  and  CAa- 

ifukar.'  Th» 'lislif^ibtfltft^ daughc^  of  \{he 


86 


MAHABHARAFA. 


6y.  Was  then  given  by  the  king  to  the 
fishermen,  saying,  "Let  this  (child)  oe  your 
daughter."  She  was  gifted  with  great  beauty » 
and  possessed  of  every  virtue. 

68.  That  girl  of  sweet  smites,  was  known 
by  the  name  of  Satyavati  ;  but  owing  to  her 
association  with  fishermen,  she  was  for 
years  of  fishy  smell. 

•  69.  Wishing  to  serve  her  father  (the 
fisherman),  she  plied  a  boat  on  the  waters 
of  the  Vamuna.  Parashara  when  going 
to  the  pilgrimage,  saw  her  one  day. 

70.  She  was  exceedingly  beautiful, — an 
object  of  desire  with  even  a  Siddha,  As 
soon  as  the  wise  Rishi  saw  the  girl  of  sweet 
smiles,  he  desired  to  have  her. 

71.  The  best  of  Rishis  (Parashara)  ad- 
dressed the  daughter  of  Vasu,  the  girl  of 
celestial  beauty  and  tapering  thighs,  saying, 
**  O  blessed  girl,  accept  my  embraces." 

72.  She  replied,  "  O  holy  Rishi,  see,  the 
Rishis  are  standing  on  both  the  banks  of  the 
river.  Seen  by  them,  how  can  I  grant  your 
wish  ?" 

73.  Thus  addressed  by  her,  the  illustrious 
lord  (Parashara)  created  a  fog,  by  which  the 
whole  place  was  covered  with  darkness. 

74.  Seeing  the  sudden  creation  of  the 
fog  by  the  great  Rishi,  the  girl  was  very 
much  astonished  and  became  suffused  with 
blushes  of  bashfulness. 


i  said  :— 


75.  O  holy  Rbhi,  know  me  to  be  a  girl 
under  the  control  of  my  father.  O  sinless 
man,  my  virginity  will  be  sullied  by  accepting 
your  embraces. 

76.  O  best  of  Brahmanas,  O  Rishi,  my 
virginity  being  sollied,  how  shall  I  be  able  to 
return  home  7  I  shall  not  then  be  able  to  bear 
life.  O  illustrious  one,  take  all  this  into  your 
(kind)  consideration,  and  do  what  is  proper. 

Vaishampayaiia  said  :— 

77.  That  best  of  Brahmanas,  (Parashara), 
having  been  much  pleased  with  all  that  she 
said,  replied  "  You  shall  remain  a  virgin 
even  after  associating  with  me. 

78.  O  timid  girl,  O  beauteous  maiden, 
ask  from  me  any  boon  you  desire  to  have. 
O  beauty  of  sweet  smiles,  my  favour  (boon) 
has  never  proved  fruitless." 

79.  Having  been  thus  addressed,  the 
maiden  (Satyavati)  askeci  for  the  boon  that 
her  body  mtght  be  sweet-scented ;  and  the 
illustrious  Rishi  granted  that  wish  of  her 
iM^art: ' 

•  8o»    HaflTtng  obtained  the  boon,  she  be- 
came exceedingly  please4  She  waa  in  ber 


season,  and  she  accepted  the  embraces  of 
that  Rishi  of  wonderful  deeds. 

81.  Thenceforth  she  became  known  ainon^ 
men  by  the  name  of  Gandhavati  (sweet- 
scenteci.)  Men  could  smell  sweet  scent  of  her 
body  from  a  distance  of  a  Yoyona, 

82.  Thence  she  was  also  called  Yoyana' 
gandha.  After  all  this,  the  illustrious  Para- 
shara went  away  to  his  home  (hermitage). 

83.  Satyavati  was  exceedingly  pleased  to 
receive  the  excellent  boon,  and  she  there* 
upon,  on  that  very  day,  conceived  through 
tne  embraces  of  Parasnara. 

84.  She  gave  birth  on  an  island  in  the 
Yamuna^  a  greatly  powerful  child,  begotten 
on  her  by  Parashara  ;  and  the  child  with  the 
permission  of  her  mother  adopted  asce* 
ticism. 

85.  He  went  away  saying,  "  As  soon  as 
I  shall  be  remembered  by  you  on  any  oca- 
sion,  I  shall  (immediately)  appear  before 
you.*'  Thus  was  born  Dwaipayana  in  the 
womb  of  Satyavati  by  Parashara. 

86.  Because  he  was  bom  on  an  island,  he 
was  called  Dwaipayana.  That  learned  man 
(Dwaipayana),  knowing  that  Dharma  would 
become  lame  by  one  leg  at  each  Yugiy 

87.  And  that  the  period  of  human  life  and 
strength  would  follow  the  Yuga  (by  becom- 
ing snorter  and  lesser),  and  moved  by  the 
desire  of  obtaining  the  favour  of  Brahma  and 
the  Brahmanas, 

88.  Arranged  the  Vedas,  and  thence  he 
came  to  be  called  Vyasa.  He  then  taught 
the  Vedas  and  the  fifth  Vecto.  Mahabhante' 

89.  To  Sumanta,  Jaimini,  Paila,  his  ovn 
son  Suka,  and  his  disciple  Vatshampayana 
(myself). 

90.  The  Bharaia  Sanhita  was  published 
by  him  separately  through  these  men.  Then 
was  bom  in  the  womb  of  Ganga  by  Santanu, 
Bhisma. 

91.  Of  great  energy,  fame  and  immea- 
surable prowess.  There  was  an  illustrious 
and  famous  Rishi,  learned  in  the  interpreta- 
tion of  the  Vedas, 

92.  That  greatly  famous  man  was  known 
by  the  name  of  Animandavya.  Though 
innocent,  he  was  accused  of  theft  and  was 
put  on  a  shula, 

93.  Thereupon,  the  great  Rishi  called 
Dharma  and  addressed  him  thus, — "  In  my 
childhood  I  pierced  a  litde  fly  with  a  blade 
of  grass. 

94.  O  Dharma,  I  remember  tliiisirtiif 
mine  ;  I  cannot  remember  any  <)*^v! 
have  since  practised  aseedcism  Chomsae 
fold.  Has  not  that  out  sin  ef  mint  tat 
expitiated  by  my  grepft  atcetiriwm  T 


ADI  PARVA. 


87 


g§.  The  killing  of  a  Brahitiana  is  more 
henious  than  any  other  $in  in  the  world  ;  (As 
you  kill  me)  O  Uharma,  you  shall  take  birth 
on  earth,  (and  that  too)  in  the  Sudra 
caste. 

96.  Thus  bein^  cursed,  Dharma  was 
bom  a  Sudra  as  Vidura  who  was  learned, 
virtuous  and  pure-bodied. 

97.  The  Suta,  San  jay  a,  who  was  like  a 
Rishi,  was  begot  by  Gavalgana,  and  the 
greatly  powerful  Kama  was  begot  by  Surja 
on  Kunti  when  she  was  a  maid. 

98.  He  came  out  of  his  mother's  womb 
Mnth  a  natural  coat  of  mail  and  with  a  face 
beautified  by  ear-rings.  For  the  benifit  of  the 
whole  world,  the  world-wide  famous, 

99.  Vishnu  himself,  the  worshipped  diety 
of  all  the  worlds,  was  begot  by  Vasudeva  on 
I>evaki.  He  is  the  great  God  without  birth 
and  death ;  he  is  the  creator  and  k>rd  of 
the  universe. 

100*.  He  is  called  by  the  learned  the 
invisible  cause  of  all,  he  knows  no  dete- 
rioration, he  b  the  first  Brahma,  he  is  the 
abode  of  the  three  qualities  (Satya,  Raja 
and  Tama),  he  is  the  great  soul,  he  is 
undetenorating,  he  is  the  first,  the  cause 
of  the  .creation,  the  Nature,  the  con- 
trolling Lord. 

foi.  He  is  the  Purusha,  the  Creator 
himself,  he  is  the  centre  of  Satya  Guna, 
he  is  infinite,  he  is  incapable  of  being 
movedj  he  is  the  diety,  he  is  Lord 
Narayana ; 

102.  He  is  Dhata,  he  is  undeteriorating, 
he  is  effulgent,  he  is  the  best,  he  is  the 
great  combiner,  the  increate,  the  invisible 
essence  of  all,  and  the  great  immutable. 
He  Ls  bereft  of  those  attributes  that  are 
knowable  by  the  senses,  he  is  the  universe 
itself  without  beginning,  birth  and  decay. 

103.  This  great  being,  possessed  of  infinite 
wealth,  this  Grandsire  of  all  creatures,  took 
his  birth  in  the  race  of  Andhaka — Vrishnis, 
in  order  to  increase  the  piety  in  the  world. 

104.  Satyaki  and  Kritavarma,  learned 
in  the  science  of  arms,  possesed  of  great 
prowess,  well  versed  in  all  the  Sastras, 
ever  obidient  to  Narayana, 

105 — 107.  And  expert  in  the  use  of  arms, 
were  begot  by  Satyaka  and  Hridika.  The 
seed  of  the  great  asc:etic  Rishi  Varadwaja  was 
kept  in  a  pot,  and  there  it  began  to  develope. 
From  that  seed  was  bom  Drbna.  From 
the  seed  of  Goutam,  fallep  on  a  heap  of  reeds, 
were  bom  a  twin,  Kripa  of  great  strength 
and  (Kripi),  the  motner  of  Ashwathama  ; 
and  then-  was  begot  mighty  Ashwathama 
by  Drona. 


108.  Then  was  born,  from  the  sacrificial 
firCj  Dhristadyumna,  as  effulgent  as  the  fire 
itself. 

109.  The  mighty  hero  was  born,  a  bow 
in  his  hand,  in  order  to  kill  Drona  here- 
after. From  the  sacrificial  altar  was  born 
Krishna  (Oraupadi;,  resplendent  and 
handsome, 

no.  A  girl  of  fascinating  features  and 
great  beauty.  Then  was  born  the  disciples 
of  Pralhad,  namely  Nagnajit  and  Suvala. 

1 1  .  Suvala  begot  a  son,  named  Sakum'^ 
who  through  the  curse  of  the  celestials,  be- 
came an  enemy  of  virtue  and  a  destroyer 
of  creatures.  And  (Suvala  begot)  a  daughter^ 

112.  Who  became  the  mother  of  Dwryo- 
dhana,  and  both  of  them  were  well  versed 
in  acquiring  worldly  profits.  From  Krishna 
Dwatpayana  >]vas  bom  Dhritarastra*  the 
king  of  men, 

113 — 114.  And  Pandu  of  great  strength » 
both  in  the  womb  of  the  wife  of  Vichitra- 
virja,  and  from  him  was  also  bom  in  the 
womb  of  a  Sudra  woman,  the  wise  and  in- 
telligent Vidura,  learned  in  both  Dharma 
and  Artha  and  free  from  all  sins*  Five 
sons  were  born  of   Pandu 

115.  In  the  wombs  of  his  two  wives. 
Yudhisthira  was  the  son  of  the  eldest. 
Yudhisthira  was  bom  of  Dharma,  Brikodara 
Bhima  was  born  of  Maruta  ; 

1x6—117.  The  first  of  all,  the  best 
wielder  of  the  arms,  illus>triousAryuna  was 
bom  of  Indra  ;  and  Nakula  and  Sahadeva 
of  handsome  features,  ever-engaged  in  the 
services  of  their  superiors,  were  born  of  the 
twin  Ashwinis.  One  hundred  sons  were 
bom  to  the  wise  Dhritarastra, 

118.  Namely  Duryodhana  and  others 
and  another  son,  named  Yuyutsa  (bom  of 
a  Vaisya  woman) 

119 — 120.  O  descendant  of  the  Bharata 
race,  amongst  those  one  hundred  sons, 
eleven,  namely  Dushyasana,  Dussaha, 
Durmarshana,  Vikarna,  Chitrasena,  Viving- 
sati,  Yaya,  SatyavTatn,  Purumitra,  and 
Yuyutsa  of  Vaisya  wife,  were  all  ^reat  car- 
warriors.  Abhimanyu  was  bom  of  buvadra, 

121.  The  sister  of  VaSudeva  (Krishna), 
begot  by  Aryuna,  and  therefore  he  was  the 
grandson  of  Pandu.  Five  sons  were  born  to 
the  five  Pandavas  by  Draupadi,  the  daught* 
er  of  Panchala. 

.122.  These  princes  were  all  very  hand- 
some and  learned  in  all  the  Shastras* 
From  Yudhisthira  was  bom  Pritivmdhayai 
from  Bhima  was  bom  Sutashoma  ; 

123.  From  Aryuna  was  bom  Srutakirlti, 
from    Nakula  was  bom  Satanika,  and  from 


88 


mauai^harata. 


Sahadeva'was    born    the    greatly    powerful 
Srutasena. 

1 24.     Bhima  begot  a  son  in  the  forest   on 
Hirimba,   named   Ghatatkacha.     Draupadi 

fave    birth    to    a    daughter    also,    named 
hikhandini,  and  she  was   transformed   into 
a  male  child. 

125 — 127.  She  was  thus  transformed  into 
a  male  child  by  a  Jaksha,  named  Sthuna, 
who  did  it  from  the  desire  of  doing  her 
good.  In  that  great  battle  of  Kurus  assem- 
bled many  hundreds  of  kings  and  potentates 
to  fight  among  one  another^  I  am  tinable 
to  recount  the  names  'of  those  innumerable 
,jK)sts.  I  have  named  only  the  principal 
ones  who  have  been  mentioned  in  this 
history   (Mahabharata). 

TTius  ends  sixty  third  chapter ^    Adivans- 
abatarana,  in  the  Adi  Parva^  , 


CHAPTER   LXiV, 

(ADIVANSABATARANA  Pi^RVA)— 

Continued, 

Janam^aya  said  :— 

1.  O  Brahman,  I  wish  <o  hear  in   detafil 
•the  accounts  of  those  that  you    have  named 

and  of  those  that  you  have  not  named  and 
other  kings  ^d  potentates  by  thousands. 

2.  O  great  man,  you  should  tell  me  in 
full  the  object  for  which  these  great  car- 
warriors,  all  equal  to  the  celestials,  were 
born  on  earth. 

Vaishampayana  said  :— 

3.  O  king,  we  hare  heard  that  what  you 
^ask  is  a  mystery  even  to  the  celestials,     I 

shall  however,  speak   of  it,  after  bowmg  my 
head  to  the  Self- Bom  (Brahma). 

4.  The  son  of  Jamadagni,  (Parasaur 
rama),  ; after  making. the  earth  .  oeref^  of 
Kshatrya^  for  tweat};-one  tii^ies,;  \vent  to  tjie 

I  best  of  the  mountains,   pamed   Mahendra, 
an^  began  his  penance^. 

5.  O  kinflf,  ivhen  the  earth  was  thus 
bereft  of  Kshatryas,  the  Kshatrya  women 
used  to  come  to  the  Brahmanas  for  off- 
spring. 

6.  O  best  of  men,  the  Brahmanas  had 
connections  with  them  only  at  their  seasons, 
and  not  when  .  they  were  not  in  their 
seasons,  and   they  the   Brahmans    did  not 

,  do  it  with  lust. 

7.  Thus  thousands  of  Kshatrya  womep 
conceived  through  these  connections  witii 
the  Brahmanas,  and  O  king,  thus  were  born 
many  Kshatryas  of  great  prowess, 


8..  And  many- boys  and  girls,  in  order 
to  thrive  the  Ksnatrya  race.  Thus  sprang 
the  Kshatrya  race  from  Kshatrya  women 
from  their  connections  with  ascetic  Brah- 
manas. 

9.  The  new  generation,  blessed  with  long 
life,  began  to  thrive  in  virtue,  and  thus  were 
again  established  the  four  castes  having 
Brahmanas  at  their  head. 

10 — II.  At  the  time  (of  which  I  speak), 
every  man  went  to  his  wife  only  at  the  lime 
of  her  season  and  never  from  lust  or  when 
she  was  not  at  her  season.  Other  creatures 
also, — even  those-  that  were  bom  in  ihe 
race  of  birds, — lottowcd  this  exampk.  0 
best  of  the  Bharata  race,  '^us  were  bom 
hundreds  and  thousands  of  creatures,  and 
they  ail  thrived  in  virtue. 

12*  O  lord  of  the  earth,  all  creatures 
were  virtuous  and  religious,  and  all  men  were 
Ir^e  from  «oiYow  and  desease. 

13.  O  king  having  the  walk  of  ancle- 
phantt  thu:^  once  more  was  governed  by  ^he 
Ksh^try^  the  wide  ewth,  with  the  ocean 
for  her  boundaries,  with  her  mountains  and 
woods  and  towns.   . 

14.  When  thus  was  earth  again  governed 
virtuously  by  the  Khatryas,  the  other  castes, 
having  Brahmanas  at  their  head,  were  filled 
with  great  joy. 

15.  All  the  kings  (of  the  world),  brown- 
ing free  from  vices  bom  of  lust  and  anjer, 
aivi  punishing  those  that  deserved  punish- 
ment, protected  the  earth* 

16.  And  (Indra)  the  deity  that  pcrfonned 
one  huudred  sacrifices  and  who  has  one 
thousand  eyes,  seein  •  that  all  the  Kshatrja 
sovereigns  ruled  their  kingdoms  very  virtu- 
ously, poured  down  vivifying  showers  of 
rains  at  the  proper  time  and  at  the  proper 
place,  and  tnuS  protected  all  creatures. 

i^.  O  king,  no  one.  died  in  early  ^ 
and  none  took  to  wife  before  attaining  to 
age. 

18.  0  best  of  tbe  Bharata  raQ<»,  thus  was 
filled  the  parth  to  tJie  very  ^hoir^s  of  ib^sea 
with  long-lived  men. 

•  •  • 

IQ.  The  Kshatryas  performed  great 
sacrifices  ,  and  bestowed  much  wealth  on  the 
Brahmanas,  and  all  the  Brahmafids  ^^ 
studied  the  Vcdas  and  the  Vedangas  and 
the   Upanishadas. 

20.  O  Hing,  no  Brahmana  ever  sold  the 
Vedas.  and  none  of  them  ever  read  the* 
aloud  before  a  Sudra. 

21.  The  Vaisyas  tilled  well  the  earth 
with  the  help  of  bullocks,  and  they  nc\tr 
yoked  kine  to  the  plough.  They  carcfuBy 
fed  the  lean  ones. 


ADI   PARVA. 


89 


22.  Men  ncs'Qr  mllched  the  cows  as  long-  as 
the  calves  could  only  live  on  the  milk  of  their 
mothers.  No  merchant  sold  his  goods  with 
false  scales. 

23.  O  best  of  men,  all  men,  thus  virtu- 
ously inclined,  did  every  thing  with  their 
eyes  fixed  on  virtue. 

24.  O  king,  all  men  of  all  castes  were 
mindful  of  the  respective  duties  of  their 
respective  castes.  O  best  of  men,  their  virtue 
never  sustained  any  diminution. 

25.  Both  women  and  kine  gave  birth  to 
offspring  at  the  proper  time,  and  trees  bore 
flowers  and  fruits  at  their  proper  seasons. 

26.  O  king,  th«  Krifa  (Satya)  Vuga 
having  come  into  the  world,  the  whole  earth 
was'filled  with  numerous  creations. 

27.  O  best  of  the  Bharata  race,  O  lord 
of  men,  when  such  was  the  happy  state  of 
the  world,  the  Asuras  began  to  take  birth  in 
royal  dynasties. 

28.  The  sons  of  Diti,  (the  Asuras),  having 
been  continually  defeated  by  the  sons  of 
Aditi,  (the  celestials)  and  deprived  of 
sovereignty  and  heaven,  began  to  take 
birth  on  earth. 

29 — 30.  O  king,  wishing  to  enjoy  so\'e- 
reignty  in  this  earth,  the  powerful  Asuras 
took  birth  among  cows,  horses,  mules, 
camels,  buffaloes,  elephants,  deer  ;  they  also 
took  birth  as  Rakshasas  and  others. 

31.  O  protector  of  the  world,  owincf  to  the 
birth  of  those  (Asuras)  that  were  already  bom 
and  those  that  were  being  born,  the  Earth 
became  incapable  of  supporting   herself. 

32.  Amongst  the  sons  of  Diti  .and  Danu, 
some,  being  thrown  off  from  heaven,  took 
birth  as  men,  and  became  proud  and  inso- 
lent monarchs  on  earth. 

33.  Possessed  of  great  prowess,  they 
covered  the  earth  in  various  shapes.  They, 
becoming  great  oppressors,  filled  the  earth 
to  the  very  shores  of  the  sea. 

34.  They  began  to  oppress  the  Brah- 
manas,  Ksnatryas,  Vaisyas,  and  Sudras; 
th«y  began  to  persecute  all  other  creatures 
with  thiir   strength. 

35.  O  king,  frightening  and  killing  all 
creatures,  they  roamed  over  the  earth. 

36.  Bereft  of  virtue  and  truth,  proud  of 
their   strength,   intoxicated    with   their,  in- 
solence,  they  even   insulted  the  holy  Ritftits  ^ 
in  their  hermitages. 

37.  O  king,  the  earth,  thus  oppreffsed  by  • 
the   Asuras  of  great   strength,   energy  and 
abundant  means,  thought  of  appealing   to' 
Brahraa.  .  ' 

38.  The    unfted   strength   of  the    NagaJ 
Shesha,  and  other  creatures   (such  as  the* 

12 


tortoise  and  the  elephant),  could  not  sup- 
port the  earth,  attacked  by  the  powerful 
Danavas. 

39.  O  protector  of  the  world,  thereupon 
the  Earth,  afflicted  with  fear  and  oppressed  by 
the  weight  (of -the  "Danavas),  went  to  the 
Grandfather  of ,  all  creatures  anfd  asked  his 
protection. 

40 — 41.  She  saw  the  divine  Brahma,— 
the  creator  of  the  worlds, — who  is  undeteri- 
orating, — seated  (on  his  seat),  surrounded  by 
the  celestials  and  great  and  illustrious 
Rishis,  and  adored  oy  the  delighted  Gan- 
dharvas  and  Apsaras  who  are  always  en- 
gaged in  the  services  of  the  celestials. 

42.  The  Earth  adored  the  Grandsire,  and 

0  best  of  the  Bha.rata  race,  telling  him  all 
that  had  happened,  before  all  the  regents  of 
the  world  she  asked  his  protection. 

43.  O  king,  the  object  (for  which  she 
came)   was   already   known     beforehand   to 

I  the  Omniscient,  Self-created,  and  Supreme 
Lord. 

44.  O  descendant  of  the  Bharata'race,  he 
is  the  creator  of  the  universe,  why  should  he 
not  know  fully  what  is  in  the  mmds  of  the 
creatures,  including  the  very  Devas-  and 
the  Danavas  T 

45.  O  great  king,  the  Lord  of  the  earth, 
Prajapati,  Isha,  Shambhu,  then  thus  spoke 
to  h«r, 

Brahma  said  :— 

46.  O  Vasundhara  (the  holdcrof  wealth,) 

1  shall  appoint  all  the  dwellers  of   heaven  in 
the  work,  for  which  you  have  come  to  nfie, 

y aishampayana  said :—  • 

47 — 48.  O  king,  bavingf  thus  addres^d 
the  Earth,  the  divine  Brahina,  ba<fe*'hef 
farewell.  Then  the  Crentor  commanded  aH 
the  celestials,  saying,  ♦*  G0  ajlof  you,  and 
take  your  birth  on  earth  to  free  her  from  her 
burden.  Go  accord ing*  to  your  respective 
parts  and  seek  battles  (with  the  Danavas). 

49.  Then  the  creator  of  all  the  creatures, 
calling  all  the  tribes  of  the  Gandharvas 
and  Apsaras,  spoke  to  them  ihMS,"  Go  all 
of  you  and  take  your  birth  amongst  men 
according  to  your  -respective  ^aijts  .and  in 
the  forms  you  prefer. 

50.  All  the  celestials-with  Indra  at  their 
head,  having  heard  these  wordt  of  the  lord  of 
the  celestials,— words  that  were  true;  that 
^ve^e  desirable  «nder  the  circumstances,  and 
which  were  fraught  with  benefit,-T-«cccpled 
them.  -  ■    -      ,  .       ; 

.  51.  Havir\g  then  rcsolvM^to  take  lilrth 
on  the  eartli  acCord^g*"  I0"  thelt*  ire^ccive 
parts,  they  all  >\ent^  tP  •  Baikufilha  to'  the 
slayer  of  foes,  Narayana,    '   ^'  -  ** 


90 


MAHABHARATA. 


52.  Who  bears  the  discHs'and  the  mace 
tn  his  hands,  who  wears  yellow  colored  cloth, 
who  is  greatly  effulgent,  who  has  the  lotus 
on  his  navel,  who  is  the  slaver  of  the  foes  of 
the  celestials,  who  is  fixedly  staring  at  hb 
wide  chest, 

53.  Who  is  the  lord  of  the  Prajapati 
(Brahma)  himself,  who  is  the  sovereign  of 
all  the  gods,  who  is  of  infinite  strength,  who 
has  the  mark  of  the  auspicious  wheel  on  his 
breast,  who  is  the  central  force  of  every  one's 
faculties,  and  who  is  adored  by  all  the 
dieties  ; 

54.  To  him,  this  most  exalted  of  all  per- 
sons, Indra  said,  "  Be  incarnate."  And  Hari 
replied,  "  Be  it  so." 

Thus  ends  the  sixty  fourth  chapter,  Adi- 
vansabatarana,  in  the  Adi  Parva, 


CHAPTER  LXV. 
(SAMBHAVA  PARVA.) 

Vaisliamapayana  said:— 

1.  Thereupon,  Hari  held  a  consultation 
with  Indra  regarding  his  incarnation  on 
earth  with  ail  the  celestials  according  to 
their  respective  parts. 

2.  Having  then  ordered  the  celestials, 
(what  they  should  all  do),  Indra  returned 
from  the  aoode  of   Hari  (Baikuntha). 

t  3.  The  dwellers  of  heaven  then,  one  after 
the  other,  took  birth  on  earth  for  the  des- 
truction of  the  Asuras  and  for  the  welfai^ 
of  the  three  worlds. 

'  4.  O  best  of  kings,  the  celestials,  as  each 
preferred/  took  birth  in  the  races  of  Brah- 
marshis  and  Rajarshis. 

5.  They  killed  the  Danavas,  Rakshasas, 
Gandharvas,  Nagas  and  other  calibons  and 
creatures. 

6.  O  best  of  the  Bharata  race,  the  Dana* 
vas,  Rakshasas,  Gandharvas  and  Nagas 
could  not  kill  the  (incarnate)  celestials,  even 
in  their  infancy,  so  strong  were  they. 

Jaaamqaya  said  :— 

7 — 8.  I  desire  to  hear  the  accounts  of 
the  births  of  the  Devas,  Danavas,  Gan- 
dharvas, Aptaras,  Manavas,  Jakshas,  and 
Riksbans  from  their  b^inning.  Therefore, 
yott  should  tell  me  all  about  the  births  of 
creatures. 

Vaishampayana  said  :— 

9.  Bowing  down  my  bead  to  the  Self- 
created  (Br^ma),  I  shall  narrate  to  vou 
in  detail  the  origin  of  the  celestials  and  of  all 
creatures. 


10.  Brahma  had  six  mind-bom  sofl^, 
(created  out  of  his  mind),  namely  Marichi^ 
Atri,  Angiras,  Pulastya,  Pulaha  and  Kratu. 

1 1 .  Marichi  had  a  son,  named  Kashyapa, 
and  from  Kashyapa  have  sprung  all  crea- 
tures. Daksha  begot  thirteen  illustrious 
daughters. 

12 — 13.  O  best  of  kings,  the  daughters, 
of  Daksha  were  Aditi,  Diti,  Danu,  ICala« 
Danayu,  Sinhika,  Krodha,  Pradha,  Viswa, 
Vinata,  Kapila,  Muni  and  Kadru.  The 
sons  and  grandsons  of  these  daughters,  all 
of  exceeding  prowess,  were  infinite  in  num- 
ber. 

14.  O  descendant  of  the  Bharata  race, 
from  Aditi  were  bom  the  twelve  Aditvas, — 
who  were  all  lords  of  the  Universe.  1  shall 
now  mention  them  to  you  according  to 
their  names. 

15.  (They  were)  Datha,  Mitra,  Aryamana, 
Sakra,  Varuna,  Angsa,  Vaga,  Vivaswata, 
Pusha,  and  Savitri,  the  tenth  (daughter). 

16.  The  eleventh  was  Tashtri,  and  the 
twelvth  was  Vishnu.  The  youngest,  however, 
was  the  best  in  merit. 

17.  Diti  had  one  son,  named  Hiranya- 
kashipu,  and  the  illustrious  Hiranyakashtpu 
had  five  sons,  famous  all  over  the  world. 

18.  The  eldest  wisPrahlada,  the  next 
was  Sanghladha,  the  third  was  Anuhladha, 
the  fourth  was  Sivi,  and  the  youngest  was 
Vashakala. 

19.  O  descendant  of  the  Bharata  race, 
it  is  known  everywhere  th  it  Prahlada  had 
threfc  sons,  namely  Virochana,  Kumbha,  and 
Nikumbha. 

20.  Virochana's  son  was  greatly  powerfnl 
Vali,  and  the  son  of  Vali  was  the  great 
Asura  Vana. 

21.  He  (Vana)  was  blessed  with  great 
fortune ;  he  was  a  follower  of  Rudra,  and  was 
also  known  by  the  name  of  Mahakala. 

22 — 26.  O  descendant  of  the  Bharata 
race,  Danu  had  forty  sons,  the  eldest  of  them 
was  the  famous  King  Viprachitti.  The 
others  were  Samvara,  Namuchi,  Puloma, 
Asiloma,  Keshi,  Durjaya,  Ayasiras,  Aswa- 
siras,  Aswasanku,  Gaganamurdhan,  Vega- 
van,  Ketuman,  Swarbhanu,  Aswa,  Aswapati, 
Vrishaparva,  Ajaka,  Aswagriva,  Suk^ma, 
Tuhunda,  Ekapaoa,  Ekachakra,  Virupaksha^ 
.  Mahodara,  Nichandra,  Nikumbha,  Kupata« 
Kapata,  Sarabha,  Salabha,  Surja  and 
Chandrama. 

27 — 28.  These  were  the  well-known  sons 
of  Danu.  Suria  and  Chandrama  (the  sun 
and  the  moon)  of  the  celestials  were  otber 
persons  and  they  were  not  the  sons  of 
Danu.  Besides  the  above,  there  were  ten 
more  powerful  and    great    sons  of   Danu, 


ADI  PAtiVA. 


9t 


namely,  Ekaksha,  heroic  Amritapa,  Pralam- 
va,  Naraka, 

30.  Vatapi,  Satrutapana,  the  great  Asura 
Satha,  Garistha,  Danayu  and  the  Danava, 
named  Dirghajihva. 

31.  O  descendant  of  the  Bharata  race, 
the  sons  and  grandsons  of  the  above  were 
numberless.  Sinhika  gave  birth  to  a  son, 
called  Raho,  the  persecutor  of  the  sun  and 
the  moon. 

32.  And  (she  gave  birth  to)  three  others, 
namely  Suchandra,  Chandrahantri  and 
Ghandrapramardana.  The  numberless  pro- 
f^eny  of  Krodha  was  much  wicked  as  she 
herself  was. 

33.  Their  race  was  wrathful,  of  crooked 
bleeds,  and  the  persecutors  of  foes.  Danayu 
had  four  sons,  the  best  among  the  Asuras. 

34.  (They  were)  Vikshara.  Vala,  Vh-a, 
and  the  great  Asura  Vritra.  The  sons  of 
Kala  were  fike  Yama  himself,  all  the  slayers 
of  their  enemies. 

35.  They  were  greatly  famous  and  pow- 
erful amongst  the  Danavas  and  were  great 
of^ressors  of  their  enemies. 

36.  (They  were^  Vinasana,  Krodha, 
Krodhahantri  and  Krodhasatru.  These  were 
the  sons  of  Kala.  As  it  is  heard,  there  were 
also  many  others  among  the  sons  of  Kala. 
Sukra,  the  son  of  a  Rishi  was  the  great 
preceptor  of  all  the  Asuras. 

37.  The  illustrious  Sukra  had  four  sons 
who  were  also  the  preceptors  of  the  Asuras. 
Their  names  were  Tashtadhara  and  Atri, 
and  two  others  of  fearful  deeds. 

3^39-  They  were  as  effulgent  as  the 
sun  hiniself.  They  were  always  engaged  in 
acquiring  the  regions  of  Brahma.  Thus  have 
I  narrated  to  you,  as  I  heard  them  from  the 
Purana,  the  accounts  of  the  progeny  of  the 
Devas  and  the  Danavas  of  great  strength 
and  power.  The  sons  and  grandsons,  of 
these  (Devas  and  Danavas)  were  so  nuber- 
less  that  I  am  incapable  of  counting  them. 

40.  O  protector  of  the  world,  the 
Tarkshya,  Arishtanemi,  Garuda,     Aruni, 

41.  And  Varuni  were  known  to  be  the 
sons  of  Vinata.  Shesha  or  Ananta,  Vasuki, 
Takshaka, 

42.  Kurma,  and  Kulika  are  known  to 
be  the  sons  of  Kadru.  Bhimasena,  Ugra- 
sena,   Supama,  Varuna, 

43.  Gopati,  Dhritarastra,  Suryavarcha, 
Satyavarcha,  Arkaparna,  Prayuta, 

44.  Bhima  and  Chitraratha,  all  greatly 
famous,  learned  and  self -controlled,  then 
O  king,  was  Shalishira,  then  fourteenth 
in  the  least,  Parjana, 


45.  The  Fifteenth,  Kali  and  the  six- 
teenth Narada; — these  Devas  and  Gaii- 
dharvas  were  known  to  be  the  sons  of 
Muni. 

46.  O  descendant  of  Bharata  race,  t  shall 
now  mention  many  others.  Anavadya, 
Manu,  Vansa,  Asura,   Marganapria, 

47.  Anripa,  Subhaga  and  Vasi  were  the 
daughters  of  Pradha.  Sidhya,  Purna, 
Varhi,  and  famous  Purnayu, 

48.  Brahmachari,  Ratiguna  and  Suparna, 
Vishwavasu,  Bhanu,  and  Suchandra  ; — 

49 — 50.  These  Devas  and  Gandharvas 
were  also  known  to  be  the  progeny  of  Pradha. 
It  is  also  known  that,  that  lady  of  ^^ood  for- 
tune Pradha,  through  the  celestial  Rishi 
^Kashyapa),  brought  forth  the  holy  race  of 
Apsaras,  namel>^,  Alamvusha,  Misrakcshi, 
Vidyutaparna,  Tilottoma, 

51.  Aruna,  Rakshita,  Rambha,  Mono- 
roma,  Keshini,  Suvahu,  Surata, 

52.  Suraja  and  Supiia, — these  were  the 
daughters  (of  Pradha).'  And  Ativahu,  cele- 
brated HahaHuhu,  and  Tum\uru.  those 
four  best  of  Gandharvas  (were  also  the  sons 
of  Pradha.) 

53.  The  Ambrosia,  Brahmana,  the  kine 
the  Gandharvas,  and  Apsaras  were  the 
offspring  of  Kapila,  so  is  staled  in  the 
Purana. 

54.  Thus  have  been  narrated  to  you  duly 
the  births  of  all  the  creatures, — and  of  the 
Gandharvas,  Apsaras. 

55.  Nag^,  Supamas,  Rudras  and 
Maruts,  of  the  kine,  and  of  the  fortu- 
nate and  holy  Brahmanas. 

56.  This  history,  (if  read  or  heard)  ex- 
tends the  period  of  liife.  It  is  sacred,  k  is 
worthy  of  all  praise,  it  gives  pleasure,  if 
heard.  It  should  be  always  heard  and 
recited  to  others  in  a  proper  frame  of 
mind. 

57.  He,  who  properly  reads  in  the  pre- 
sence of  the  deities  aad  Brahmanas,  this  acr 
count  of  the  births  of  noble  creature,  obtains 
large  progeny,  good  fortune  and  fame.  He 
attains  to  the  higher  worlds  hereafter. 

Thus  ends  the  sixty -fifVi  chaft:r^  Sam* 
hhava^   in  the  Adi  tarva^ 


CHAPTER  LXVI. 

(SAMBHAVA  VKVLV k)-^Continucd, 

Vaishampayana  said  :— 

It  is  known  that  the  mind -born  sons 


I. 


of  Brama  were  six  great  Rishis.  There 
^\as  another  (mind-bom  son*  of  Brahma. » 
named  Sthanu.  He  had  eleven  sonb  gifivd 
with  great  energy, 


92 


MAHAttHARAtA. 


2.  Niimcly,  Mrigavyadha,  Sarpa,  famous 
Niriti,  Ajaikapata,  Ahivardhana,  the  chas* 
tiser  of  his  foes  Finaki. 

3.  Pahana,  Iswara,  and  greatly  efful- 
gent Kapali,  Sthanu  and  the  illustrious 
Bhaga.  These  eleven  are  called  eleven 
Kudras. 

4.  (It  has  been  already  said  that) 
Marichi,  Angtras,  Atri,  Pulastya,  Pulaha, 
and  Kratu,  these  powerful  Rishis  were  six 
mind* born' sons  of  Brahnia. 

5.  It  is  well-known  in  the  world  that  the 
sons  ^of  Angiifas  were  three,  namely  Vri- 
haspatii  Utathya,  and  Samvarta,  all  of 
great  asceticism. 

6.  O  king,  it  is  said  that  the  sons  of 
Atri  were  countless ;  they  were  all  great 
Kishis  and  they  were  all  learned  in  the 
Vedas,  thty  were  crowned  with  ascetic 
successes  and  their  souls  were  in  perfect 
peace, 

7.  O  best  of  kings,  the  offspring  of 
greatly  wise  Pulastya  were  the  Rakshasas, 
Monkeys,  Kinnaras,  and  Jakshas. 

8.  O  king,  the  offspring  of  Pulaha  were, 
it  is  sard,  the  Shalavas  (the  winged-insects) 
the  lions,  the  Kfrnpurushas  (half  lions  and 
half  men)  tigers,  bears  and  wolves. 

9.  The  sons  of  Kratu  (Balkhilyas),  who 
were  as  sacred  as  sacrifice,  were  the  com' 
pantons  of  Surja.  They  were  known  to  the 
three  worlds,  and  they  were  all  devoted  to 
truth  and  vows. 

10.  O  protector  of  the  worid,  the  illus- 
trious Rishi  Daksha,  having  his  soul  in 
complete  peace  and  possessing  great  asceti- 
cism, sprang  from  the  right  toe  of  Brahma. 

11.  *  The  wife  of  the  illustrious  Daksha 
sprang  from  the  left  toe  of  Brahma.  He 
then  ^sgot  fifty  daughters  on  her. 

1 2.  They  were  all  lotus -eyed  and  of  fault- 
less features  and  limbs.  As  he  (Daksha) 
had  no  sons  of  his  own,  he  made  these 
daughters  hts  Putrikas, 

13.  He  (Daksha)  bestowed  in  due  form, 
ten  of  his  ^daughters  on  Dharma  twenty- 
seven  on  Chandra,  and  thirteen  on 
Kashyapa. 

14.  Hear,  O  king,  the  names  of  the 
wives  of  Dharma  as  1  mention  them. 
(They  were)  Kirti,  Lakshmi,  Dhriti,  Medha, 
Pushtif  Sraddha,  Kria, 

15.  Budhi,  Lajja,  and  Mati.  These  were 
the  ten  wives  of  Dharma,  as  appointed  by 
the  self-created  (Brahma). 

•'  16.  It  is  known  throughout  the  world 
that  the  wives  of  Chandra  were  twenty- 
seven.    They  were   aJJ    of  rigid    and    holy 


vows,    they     were    employed     to    indicate 
time. 

17.  They  are  the  Nakshatras  and 
yogonis.  They  were  engaged  in  assisting 
the  course  of  nature.  The  Grandsire 
(Brahma)  had  another  son,  named  Manu. 
Manu  had  a  son,  called. Prajapati. 

18.  The  sons  of  Prajapati  were  eight 
and  they  were  called  the  Vasus.  1  shall 
name  them  in  detail.  (They  were)  Dhara, 
Dhruva,  Soma,  Aha,  Anila,  Anala, 

19.  Pratyusha,  and  Provasha.  These 
are  known  to  be  the  eight  Vasus.  Dhara 
and  the  Brahma-knowing  Dhruba  were  bom 
of  Dhumra. 

2b,  Soma  and  Anila  were  bom  of  the 
wise  Swasa.  Aha  was  the  son  of  Rata,  and 
Anala  of  Sandilya. 

21.  Prutyusha  and  Provasha  were  the 
sons  of  Provata.  Dhara  had  two  sons, 
namely,  Dravina  and  Hutahavyavaha. 

22.  Dhruba's  son  was  the  illustnous 
Kala,  the  destroyer  of  the  world.  Soma's 
son  was  Varcha,  Varcha's  daughter  is 
Varchi. 

23.  The  fascinating  Varchi  had  three 
sons,  namely  Sishera,  Prana,  and  Ramana. 
The  sons  of  Aha  were  Jyoti,  Shama, 
Shanta  and  Muni. 

24 — 25.  Agni*s  son  was  the  handsome 
Kumara  who  was  born  in  the  forest,  and  as 
he  was  reared  up  by  Kirtika  and  others,  he 
was  called  Kartikeya.  After  him  were 
(born  his  three  brothers,  namely)  Shakha, 
Vishakha  and  Naigameya.  Anila 's  wife  was 
Shiva,  and  her  sons  were  Monojava. 

26.  And  Avijnatagati.  These  two  were 
the  sons  of  Anila.  Know,  Prat>'asu's  son  was 
the  Rishi,  named  Devala. 

27.  And  Devala  had  two  sons,  both 
ereatly  wise  and  forgiving.  The  sister  ol 
Vrihaspati,  the  first  of  women,  the  utterer 
of  the  sacred  truth, 

28.  And  an  austere  ascetic,  roamed  over 
the  world,  having  no  attraction  for  the 
world.  She  (the  sister  of  Vrihaspati)  be- 
came the  wife  of  the  eighth  Vasu,  Provasa. 

29 — 30.  She  gave  birth  to  the  illustrious 
Bishwakarma,  the  founder  of  all  arts,  the 
creator  of  thausand  arts,  the  artist  of  the 
celestials,  the  maker  of  all  kinds  of  orna- 
ments, the  best  of  all  artists,  and  the  maker 
of  the  celestial  cars  of  the  gods. 

31.  Mankind  was  enabled  to  live  in  con* 
sequence  of  the  arts  of  this  illustrious  man, 
and  for  this  reason  he  was  worshipped  by  all 
men.  This  Bishwakanna  is  everlastfng  and 
iniinulablc. 


Abl  PAkVA. 


93 


32.  The  illustrious  iJharriid,  Ad  dispen- 
ser of  all  happiness,  came  out  of  the  right 
breast  of  Brahma,  assuming  the  form  of  a 
man. 

33.  He  (Dharma)  had  three  excellent 
sons,  charming  to  all  creatures.  (They  were) 
Sama,  Kama,  and  Harsha,  who  supported 
the  worlds  by  their  energy. 

34.  The  wife  of  Kama  was  Rati,  that  of 
Shama  was  Prapti,  «nd  that  of  Harsha  was 
Nanda  ;  upon  these  the  worlds  were  made 
to  depend. 

35.  Kashyapa  was  the  son  of  Marichi, 
and  Kashyapa's  offspring  were  the  Suras 
(celestials)  and  Asuras.  O  best  of  kings, 
therefore,  he  is  the  progenitor  of  all  the 
worlds; 

36.  Tashtri,  who  had  the  form  of  a  mare, 
became  the  wife  of  Savita.  She  gave  birth 
in  the  sky  to  a  twin    Ashwinis. 

37.  O  king,  the  sons  of  Aditi  were  twelve 
with  Indra  at  their  head,  The  youngest 
of  the  them  was  Vishnu,  upon  whom  the 
worlds  depend. 

38.  These  were  the  thirty- three  celestials. 
I  shall  now  mention  to  you  their  progeny 
according  their  Pakshas^  Kulas^  and  Gauas. 

39.  The  Rudras,  the  Sadhyas,  the 
Marutas,  the  Vasus,  the  Vargavas,  and  the 
Viswadevas  were  each  a  Pakska. 

40.  Vinata's  son,  Garuda  and  the 
Aruna  also,  and  illustrious  Vrishaspati  were 
counted  amongst  the  Adityas, 

41.  The  Ashwinis,  all  annual  plants 
and  all  beasts  were  counted  among  the 
Guhyakas,  O  king,  these  are  the  Ganas  of 
the  celestials,  narrated  to  you. 

42 — ^44.  Which  narration  cleanses  men 
af  all  thetr  sins.  The  Hlustrious  Vri^u 
sprang  fortK,  ripping  open  the  breast  of 
Brahma.  Vrigu's  son  was  the  learned 
Sukra,  a  poet  himself  and  the  son  of  a 
poet.  He,  being  commanded  by  the  Self- 
created  (Brama)  to  pour  rain  and  withhold 
it,  and  to  dispense  and  remit  calamities,  be- 
came a  planet,  and  he  (still)  traverses  the  sky 
in  order  to  sustain  the  lives  of  all  creatures 
in  the  three  worlds.  That  preceptor  of 
Yoga  philosophy,  that  greatly  intelligent 
man,  that  wise  and  self-controlled  Brahma- 
chart  became  the  preceptor  of  the  Devas 
and  the  Danavas. 

45.  Thus  appointed  by  Brahma  to  look 
after  the  well-fare  (of  Daityas),  Vrigu's  son 
{Sukra)  b^ot  another  son, 

46.  Named  Chyavana,  who  was  g^reatly 
famous,  very  virtuous -minded  and  as  efful- 
gent as  the  sun.  O  descendant  of  the 
Bharata  race,  he  came  out  of  his  mother's 
womb  in  anger,  and  thus  relea^d  his 
mother. 


47.  Arushi,  the  daughter  of  Mai4ti|  be- 
came the  wife  of  the  wise  Chyavana,  and 
the  greatly  illustrious  Aurva  was  bom  in 
her,  ripping  open  her  thighs. 

48.  His  (Aurva's)  son  was  Richika,  who 
became,  even  in  his  boyhood  1  very  power- 
ful, energetic  and  virtuous.  He  (Richika) 
hegot  Jamadagni. 

49.  The  illustrious  Jamadagni  had  four 
sons,  the  youngst  of  them  was  Parashu- 
rama.  He  was  superior  to  all  his  other 
brothers  in  good  qualities. 

50.  He  was  self-controlled  1  but  was 
expert  in  the  use  of  all  weapons,  and  he 
became  the  destroyer  of  the  Kshatryas. 
Aurva  had  one  hundred  sons,  the  eldest  of 
them  being  Jamadagni. 

51.  These  hundred  sons  begot  offspring 
by  thousands  and  filled  the  whole  worlci. 
Brahma  had  two  other  sons,  who  had 
victory  as  their  signification. 

52.  They  are  ktK)>«Ti  as  Dhata  and 
Bidhata,  who  lived  with  Manu.  Their 
sister  is  the  auspicious  Lakshmi  who  lives  in 
the  abode  of  lotuses. 

53.  The  mind -born  sons  of  Lakshmi  ate 
the  sky-ranging  horses.  Varuna's  eldest 
wife  was  the  daughter  of  Sukra,  named 
Divi. 

54 — 55-  She  gave  birth  to  a  son,  called 
Vala,  and  a  daughter,  named  Sura,  who 
gives  joy  to  the  celestials.  And  all  destroy- 
mg  Adharma  was  bom  (of  her),  when 
creatures  be^an  to  devour  one  another. 
Nriti  was  his  wife,  from  whom  were 
born  the  Rakshasas,  called  Nairitas. 

56.  She  had  also  three  other  fearful  and 
cruel  sons,  always  engaged  in  sinful  deeds. 
(They  were)  Vaya,  Mahavaya  and  Mrityu, 
the  destroyer  of  every  created  thing. 

57.  This  all-destroying  being  (Mrityu) 
had  no  wife  or  son.  Kaki,  Sweni,  Bhasi, 
Dhrttarastra,  and  Suki,— 

58.  These  five  are  known  in  the  world  as 
the  daughters  of  Tamara.  Kaki  brought 
forth  the  crows  ;  Sweni  the  hawks  ; 

59.  Bhashi  gave  birth  to  the  cocks  and 
tlie  vultures ;  and  Dhritarastra  all  ducks  and 
swans, 

60— 6i«  And  she  ^ave  birth  to  also  the 
Chakrabakas.  The  fair  and  illustrious  Suki 
of  amiable  qualities  and  auspi<tiou5  si^s 
gave  birth  to  ail  parrots.  Krodna  gave  birth 
t«  nine  daughters  of  wrathful  temper. 

^2.  (They  were)  Mrigi,  Mrigamada, 
Hari,  Bhadramana,  Matangi,  Sarduli, 
Sweta,  Suravi, 

63.  And  the  beautiful  Surasa  of  every 
auspicious  sign.     O  best  of  men,   the  off- 


04 


MaHAbhArAtA. 


fi 


Spring  of  Mriefi    arc    all    beasts    of   deer 
species* 

64.  O  chastiscr  of  foes,  the  offspring  of 
Mrigamada  arc  all  beksts  of  bear  species, 
iind  also  of  tho^  beasts,  called  Srimara, 
tihadramdHa  gave  birth  to  her  son  Airavata. 

65.  And  Airavata  is  the  great  celestial 
felephant.  The  offspring  of  Hari  are  the 
horses  and  the  bensts  of  the  monkey  kind 
Which  are  endued  with  great  activity. 

66.  Those  animals  that  are  called  Golan* 
ula  also  are  said  to  be  the  offspring  of 
lari.    Sarduli  gave  birth  to  innumerable 

lions  and  tigers, 

67.  And  also  to  leopards  and  all  other 
animals.  O  king,  the  offspring  of  Matangi 
are  all  elephants. 

68.  And  Sweta  gave  birth  to  the  large 
elephant,  known  by  the  name  of  Sweta  which 
possesses  great  speed.  O  king,  Suravi  gave 
birth  to  two  daughters, 

69.  Namely,  the  beautiful  Rohini  and 
illustrious  Gandharvi.  O  descendant  of  the 
Bharata  race,  she  had  two  other  daughters, 
named}  Vimala  and  Anala. 

70.  All  kine  were  born  from  Rohini  and 
all  horses  from  Gandharvi.  And  Anala  gave 
birth  to  the  seven  kinds  of  trees  which  pro- 
duce pulpy  fruits. 

71 — 72.  Anala  had  another  daughter 
named  Suki.  Surasa  gave  birth  to  a  son, 
named  Kanka.  Aruna's  wife  Shwcni  gave 
birth  to  two  very  energetic  and  powerful 
sons,    named     Sampati    and      the  mighty 

iatayu.    Surasa    also     gave    birth    to  the 
^agas  and  Kadru  the  Pannyagas. 

73 — 74.  Vinata  had  two  sons,  the  worFd 
known  Garuda  and  Aruna.  O  king  of  men, 
O  be^t  of  all  wise  men,  thus  have  I  fully 
described  to  you  the  genealogy  of  all  the 
principal  creatures.  He  who  hears  it  is 
cleansed  of  all  his  sins.  He  acquires  great 
knowledge,  and  finally  attains  to  the  highest 
state  in  aifter-life. 

Thus  ends  the  sixty  'sixth  cfiapter,  Sam- 
bhava,  in  the  Adi  Parva, 


CHAPTER  LXVII. 

(SAMBHAVA  V\KV\)— Continued. 

Janamejaya  said  :— 

I — 2.  Worshipful  Sir,  I  desire  to  hear 
from  vou  in  detail  the  accounts  of  the  births 
and  deeds  and  acheivements  among  men, 
of  the  Devas,  the  Dabavas,  the  Rakshasas, 
the  Gandharvas,  the  lions,  the  tigers,  the 
snakes,  the  birds  and  other  animals,  and  in 
short  of  all  creatui:es,  that  became  in- 
carnate in  human  forms. 


Vaishampayana  said :— 

3.  O  king  of  men,  I  shall  first  tell  you 
all  about  those  Devas  and  the  Danavas  who 
were  born  amongst  men. 

4.  The  best  of  the  Danavas,  who  was 
known  by  the  name  of  Viprachitti,  became 
that  best  of  men  who  is^known  as  Jarasan- 
dha. 

5.  O  king,  that  son  of  Diti,  who  ^'as 
known  by  the  name  of  Hiranakashipu, 
became  (tnat  king)  who  was  known  in  tnis 
world  by  the  name  of  poMrerful  Shishupala. 

6.  The  younger  brother  of  Prahlada 
who  was  known  as  Sanghlada,  became 
among  men  that  best  of  VaWikas,  known 
as  famous  Sayla. 

7.  The  youngest  (brother  of  Prahlada) 
known  as  Anuhlada,  became  famous 
in  this  world  as  Dhristaketu. 

8.  O  king,  that  son  of  Diti  who  was 
known  as  Sibi,  became  the  famous  monarch 
Druma  on  earth. 

9.  O  best  of  men,  that  best  of  Asuras, 
who  was  known  as  Vashkala,  became  the 
great  Vagadatta  on  earth. 

10.  The  five  powerful  and  swift  Asuras, 
namely  Ayasira,  Aswasira,  Ayaswanku, 
Gaganmurdhana  and  Vegavan, 

11.  O  king,  these  powerful  great  Asuras 
were  all  born  in  the  illustrious  dynasty  of 
Kekaya  and  became  great  kings. 

12.  The  mighty  Asura,  who  was  known 
as  Ketumana,  became  the  king  Amitouja 
of  terrible  deeds. 

13.  The  great  and  fortunate  Asura,  who 
was  known  as  Swarvanu,  became  the  king 
Ugrasena  of  fearful  deeds. 

144  The  great  and  fortunate  Asura  who 
was  knowh  as  Aswa,  became  the  invincible 
king  Asojca  of  great  prowess. 

15.  O  king,  that  son  of  Diti,  the  younger 
brother  of  Aswa,  who  was  known  as  Aswa- 
pati,  became  the  mighty  king  Hardikya. 

16.  The  great  and  fortunate  Asura  who 
was  known  as  Vishaparvana,  became  king 
Dhirghaprajna  on  earth. 

17.  O  king,  the  younger  brother  of 
Vrisaparvana,  who  was  known  as  Ajaka^ 
became  Salwa  on  earthy 

18.  The  great  Asura  who  was  known  as 
Aswagriva,  became  king  Rochamana  on 
earth. 

19.  O  king,  the  intelligent  and  illustrious 
Asura  who  was  known  as  Sukshma,  became 
the  illustrious  king  Vrihadratha  on  earth. 

20.  That  best  of  Asuras,  who  was  known 
as  Tuhandu,  became  the  king  Scnabindu 
on  earth. 


ADI   PARVA. 


95 


21.  That  greatly  strong  Asura,  who  was 
known  as  Ishupa,  became  king  Nagnajita  of 
world-known  prowess. 

22.  The  great  Asura  who  was  known  as 
Ekachakra,  became  known  on  earth  as 
Pritivindhya. 

23.  The  great  Asura,  capable  of  display- 
ing' various  modes  of  fight  and  known  as 
Virupaksha,  became  known  as  king  Chitra- 
varmana  on  earth. 

24.  That  best  of  Danavas,  known  as 
the  heroic  Hara,  became  the  famous  and 
fortunate  king  Suvahu  on  earth. 

25.  That  Asura  of  great  prowess,  the 
chastiser  of  his  foes,  known  as  Suhara, 
became  king  Vahlika  on  earth. 

26.  That  best  of  Asuras,  who  was  known 
as  Nichandra  and  whose  face  was  as  beauti- 
ful as  the  moon,  became  the  fortunate  king 
Munjakesha  on  earth. 

27.  That  greatly  intelligent  and  invin- 
cible Asura,  who  was  known  as  Nikumbha, 
bcMcame  the  best  of  kings  Divadhipa  on 
earth. 

28.  That  Asura  who  was  known  as 
Sarava  amongst  the  sons  of  Diti,  became  the 
royal  sage  Pourava   on  earth. 

29.  O  king,  that  greatlv  powerful  and 
fortunate  Asura  who  was  as  Kupatha,  became 
the  famous  king  Suparsha  on  earth. 

30.  O  king,  the  great  Asura  who  wats 
known  as  Kratha,  became  the  royal  sage 
Parvate^a,  as  effulgent  as  a  golden 
mountam. 

31.  That  Asura,  who  was  known  as 
Saiava  the  second,  became  king  Prahlada  in 
the  land  of  the  Valhikas  on  earth. 

32.  That  best  of  the  Diti^s  sons,  who  was 
known  as  Chandra  and  who  was  as  hand- 
some as  the  lord  of  the  stars  (moon),  became 
Chandravarmana,  the  king  of  Kamvoyas 
on  earth* 

33.  O  king,  that  best  of  Danavas,  who 
was  known  as  Asha,  became  the  royal  sage 
Rishika  on  earth. 

34.  O  best  of  kings,  that  best  of  Asuras, 
who  was  known  as  Mntapa,  became  king 
Paschimanupaka  on  earth. 

35.  That  greatly  powerful  Asura,  known 
as  Garishta,  became  king  Drumasena  on 
^rth. 

36.  That  great  and  fortunate  Asura,  who 
was  known  as  Mayura,  became  king  Viswa 
on  earth. 

37.  That  Asura,  who  was  the  younger 
brother  of  Mayura  and  who  was  known  as 
Suparna,  became  king  Kalakirtti  on  earth. 


38.  The  greatly  powerful  Asura,  who  was 
known  as  Chandrahantri,  became  king 
Sunaka  on  earth. 

39.  The  great  Asura,  who  was  known  as 
Chandravinasana,  became  king  Janaki  on 
earth. 

40.  O  king  of  the  Kuru  race,  that  best  of 
the  Danavas  who  was  known  as  Dirgajthva, 
became  king  Kashiraja  on  earth. 

41.  That  Asura  (Rahu)  who  was  bom  of 
Sinhika  and  who  persecuted  the  sun  and 
the  moon,  became  king    Kratha  on  earth. 

42.  The  eldest  of  the  four  sons  of  Danayu, 
who  was  known  as  Vikshara,  became  the 
powerful  king  Vasumitra  on  earth. 

43.  The  second  brother  of  Vikshara,  the 
great  Asura,  became  the  king  of  the  country 
called  Pand>-a. 

44.  That  best  of  Asuras,  who  was  known 
as  Valina,  became  king  Pandramatsyaka  on 
earth. 

45.  O  king,  that  great  Asura  who  Was 
known  as  Vritra  became  the  royal  sage 
Manimala  on  earth. 

46.  That  Asura,  who  was  the  younger 
brother  of  Vritra  and  was  known  as 
Krodhahantri,  became  king  Danda  on 
earth. 

47.  That  Asura  who  was'  known  as 
Krodhavardh^na  beeame  king  Dandadhara 
on  earth. 

48.  O  best  of  kings,  the  eight  sons  of  the 
Asura  Kalekyas  were  all  born  on  earth  and 
they  all  became  great  kings  as  powerful  as 
tigers. 

49.  Of  the  eight  g^eat  Kalakeya  Asuras, 
the  eldest  Jayatsena  t>^ame  the  king  of 
Magadha. 

50.  Th6  second,  as  powerful  as  IndrOi 
became  king  Aparajita  on  earth. 

51.  The  third  was  a  great  Asura,  endued 
with  g^eat  prowess  and  power  of  deception, 
(Magical  powers)  and  he  became  the  greatly 
powerful  king  of  the  Nishadas. 

52.  The  fourth  of.  the  brothers  became 
the  best  of  royal  sages,  Srenimana. 

53.  That  great  Asura,  the  fifth  (brother) 
became  king  Mahauja,  the  oppressor  of  his 
foes  on  earth.  i 

54«  That  greatly  intelligent  and  powerful 
Asura  who  was  t|ie  sixth  ^brother)  became 
the  best  of  royal  sages  Abhira  on-  earth. 

55,  The  seventh  of  the  (brothers)  be- 
came king  Samudrasena,  famous  aU  over 
the  earth  ivom  its  centre  to  the  sea   and  he 

was  learned  in  the  SasitasJ 

56.  O  king,  the  eighth  of  the  Kalakeyas, 
who  was  known  as  Vrihata  became  a   virtu- 


96 


MAHABHARATA. 


ous  king,   ever  engaged  in  doing  good  to  all 
creatures. 

57.  That  mighty  Danava,  who  was  known 
as  Kukshi,  became  king  Parvatya,  as 
effulgent  as  a  golden  mountain. 

58.  That  mighty  and  powerful  Asura, 
who  was  known  as  Krathana,  became  king 
Suryaksha  on  earth. 

59.  That  handsome  Asura,  who  was 
known  as  Surya,  became  on  earth  that  best 
of  all  kings  Darada  the  king  of  the  Vahlikas. 

60.  O  king,  many  heroic  monarchs,  were 
born  on  earth  from  the  race  of  Asuras, 
called  Krodhavasha,  of.  whom  1  have  already 
spoken  to  you.  • 

61 — 66.  (They  were)  Madraka,  Kama- 
Veshta,  Sidhartha,  Kitaka,  Suvira,  Suvahu, 
Mahavira,  Vahlika,  Kratha,  Vichitra,  Sura- 
tha,  handsome  Nila,  Chiravasa,  Bhumipala, 
Dantavakra,  Durjaya,  Rukmi,  Janame- 
jaya,  Ashada,  Vayuvega,  Vuriteia,  Gkalavya 
Sumitra,  Vatadhana,  Gomukha,  Karushakas, 
Khamdhurti,  Srutayau,  Udvaha,  Vrihat- 
sena,  Kshcma,  Ugrathirtha.  the  king  of 
Kalinga  and  Matimana,  the  king  who  was 
known  as  Iswara. 

67.  These  greatly  fortunate,  powerful 
and  illustrious  and  best  of  monarchs  were 
all  born  on  earth, of  the  race  of  Asuras,  called 
Krodhavasa. 

68.  That  great  Danava  who  was  known 
as  Kalnemi  became  the  son  of  Ugrasena, 
king  Kansa,  on  earth. 

69.  That  Asura  who  was  known  as  Devaka 
and  who  was  effulgent  as  Indra  himself, 
became  the  best  of  the  kings  of  the  Gan- 
dharvas  on  earth. 

70.  O  descendant  of  the  Bharata  race, 
Drona,  the  son  of  Varadwaja,  who  was  not 
born  of  any  woman,  sprang  from  the  celestial 
Rishi  Vrihaspati. 

71.  O  best  of  kings,  he  was  a  hero  of 
great  achievements,  and  the  best  of  all  those 
that  were  learned  in  the  ways  of  using  arms. 
He  was  most  illustrious  ancf  most  powerful. 

72.  He  was  called  learned,  in  the  Vedas, 
as  well  as  in  the  Science  of  arms  by  all  men 
well-versed  in  the  Vedas.  He  was  a  doer  of 
wonderful  deeds  and  a  pride  of  his  race. 

73 — 74.  O  descendant  of  the  Bharata  race, 
O  king,  his  son,  the  heroic,  surpassingly  ener- 
getic and  lotus-eyed  Ashwathama,  the  terror 
of  all  his  foe^,  and  the  great  oppressor  of  all 
enefnies,  was  born  on  earth  from  the  afiited 
portions  of  Maha4eva,  Yama,^  Kama^  and 
Medha. 

75.  Begot  by  her  husband  Santanu,  the 
eight  Vasus  wefe  given  birth  to  by  Ganga, 
on  account  of  the  curse  of  Rishi  Vasishtha 
and  also  from  the  command  of  Indra. 


76.  The  youngest  of  them  was  Bhisma, 
who  was  the  dispeller  of  the  fears  of  the 
Kurus,  who  was  greatly  intelligent,  who  was 
a  great  scholar  in  the  Vedas  and  a  best  of 
speakers  and  the  destroyer  of  the  enemy's 
ranks. 

77.  That  best  of  men,  being  learned  in 
the  science  of  arms  and  endued  with  great 
energry,  fought  with  the  illustrious  (Puriiiha) 
Rama,  the  son  of  Jamadagni. 

78.  O  king,  that  Brahmana  Rishi,  who 
was  known  in  the  world  as  Kripa,  was  the 
embodiment  of  all  manliness,  was  bom  of 
of  the  Rudras. 

79.  O  king,  that  king  and  great  car- 
warrior,  that  chastiser  of  foe,  who  was 
known  as  Sakuni  in  the  world,  know  him 
to  be  the  Dwapara  himself. 

80.  He  who  was  known  as  Satyaki,  the 
upholder  of  the  pride  of  Vri«hnis  and  the 
chastiser  of  foes,  was  born  of  the  portion  of 
celestial  Marutas, 

81.  That  royal  sag:e,  king  Drupada, 
the  best  of  all  the  wield er  of  arms,  was 
also  born  of  the  portions  of  the  same 
celestials  (Marutas). 

82.  O  king,  know  that  KritaN-arma 
that  king  of  men,  that  man  of  matchless 
deeds,  that  best  of  best  Kshatryas, 

83.  That  chastiser  of  foes,  was  also 
born  of  the  same  celestials.  The  king 
Birata,  the  conqueror  of  other  kingdoms, 
was  alsa  born  of  the  same   celestials. 

84.  That  son  of  Arishta,  known  as 
Hansa,  the  king  of  the  Gandharvas,  was 
bom  to  increase  the  Kuru  race. 

85.  He  was  known  on  earth  as  Dhrita- 
rastra,  the  son  of  Krishna  Dawipayana ;  he 
had  long  arms,  he  was  greatly  powerful, 
and  he  was  asking  with  prophetic  eyes. 

86.  He  became  blind  for  the  fault  of  his 
mother  and  anger  of  the  Rishi.  His 
younger  brother  was  g^reatlv  wrathful  and 
strong.  He  was  known  as  randu,  and  was 
devoted  to  truth,  virtue  and  purity. 

87.  Know,  that  he  who  was  known  as 
Vidura,  he  who  was  the  best  of  all  virtuous 
men,  he  who  was  the  god  of  justice  himself, 
was  the  excellent  and  greatly  fortunate  son 
of  Atri. 

88.  The  evil  and  wicked -minded  king 
Duryodhana,  the  destroyer  of  the  fame  of 
the  Kuru  dynasty,  was  born  of  the  portion 
of  the  Kali. 

89.  O  king.  It  was  he  who  was  the  cause 
of    the  slaughter  of    all  creatures  and   of 

.   the  world,  he  ruined  the  earth. 

90.  It  was  he  who  fanned  the  f^rt  of 
hostility,  the  great  fire  of  destruction.    The 


ADI    PARVA. 


97 


sons    of    Pulustya     became    on   earth   the 
brothers  of  Duryodhana. 

91.  They  were  one  hundred, — Dush- 
yashana  Durmuka,  Dushaha  and  others,  all 
wicked  to  the  extreme.  1  do  not  mention 
their  names. 

92.  All  of  them  supported  Duryodhana 
in  his  wicked  acts.  O  best  of  the  Bharata 
race,  they  were  all  sons  of  Pulastya 
(Rakshas).  Over  and  above  these  one  hun- 
dred sons,  Dhritarastra  had  another  son, 
begot  on  a  Vaisya  woman. 


Janamejaya  said  :— 

93.  O  Lord,  tell  me  the  names  of  all  the 
sons  of  Dhritarastra  brining  from  the 
eldest,  according  to  the  order  of  their 
births. 

Vaishampayana  said  :— 

94 — 106.  (They  are)  Durjodhana,  Yuyutsa, 
Dushashana,  Dussaha,  Dushala,  Durmukha, 
Vivingsati,  Vikarna,  Jalasandha,  Sulachana, 
Vinda,  Anuvinda,  Durdharsha,  Suvahu, 
Dushdadharshaha,  Durmarshena,  Durmu- 
kha, Dushkarma,  Kama,  Chitra,  Upachitra, 
Chitraksha,  Cham,  Chitrangada,  Dur- 
mada,  Dushpraharsha,  Vivitsu,  Vikata, 
Sama,  Umanava,  Padmanava,  Nanda, 
Upanandaka,  Senapati,  Shusena,  Kundo- 
dara,  Mahdara,  Chitravahu,  Chitravar- 
mana,  Suvarmana,  Durvilashana,  Ayavahu, 
Mahavahu,  Chitrachapa,  Sukundala,  Vhi- 
mavega,  Bhimavala,  Valaki,  Valavarhdana, 
Ugravudha,  Bhimashara,  Kanakaya, 
Dredhyudha,  Dhridavarmana,  Dredha, 
Khatra,  Somakriti,  Anadara,  Jarasandha, 
Dridhasandha,  Satyasandha,  ^hasravaka, 
Ugrasrava,  Ugrasena,  Kshemamurti, 
Aparajita,  Panditaka,  Vishalaksha,  Duru- 
dhara,  Dridhahasta,  Subasta,  Vataviga, 
Suvarchasta,  Adityaketu,  Vahvasen,  Naga- 
datta,  Aunvaina,  Nishangi,  Kavachi, 
Dandif  Dandadhara,  Dhaungfraha,  Ugra, 
Bhimaratha,  Vira,  Virabahu,  Alolupa, 
Abhoya,  Rudra,  Karma,  Dhridaratna, 
Anadhershjra,  Kundavida,  Viravi,  Dhirgo- 
lochana,  Dtrguvahu,  Mahavahu,  Vyndhoru, 
Kanakardoya,  Kendoja  and  Chitraka.  He 
(Dhritarastra)  had  also  a  daughter,  named 
Dussala,  above  and  over  these  one  hundred 
sons.  Dhritarastra  had  another  son,  named 
Yuyiitsa,  bom  of  a  Vyasa  woman,  who  was 
also  above  and  over  these  one  hundreds. 

107.  O  kmg,  thus  have  I  told  vou  the 
names  of  the  one  hundred  sons  (of  Dhri- 
tarastra), and  also  of  die  name  of  his  daugh- 
ter. Yoa  have  now  known  thdr  names  ac- 
cording to  the  orders  of  their  births. 

108.  They  were  all  heroes,  great  car- 
warriors  and  learned  in  the  use  of  arms. 
They  were  also  well-verscxl  in  the  Vcdas, 
and  experts  in  statesmanship, 

13 


109.  O  king,  all  of  them  were  mighty 
in  attack  and  defence,  and  all  of  them  were 
learned.  They  married  wives  suitable  to 
them  in  beauty  and  accomplishments. 

no.  At  the  marriageable  age,  the  king 
of  the  Kurus  at  the  advice  of  Sakuni  bes- 
towed his  daughter  Dussala  on  Jaya- 
dhrata»  the  king  of  the  Sindhus. 

111.  Know,  O  king,  king  Yudhisthira 
was  a  portion  of  Dharma  ,*  Bhifna  was 
that  of  Maruta ;  Aryuna  was  that  of 
the  king  of  the  celestials  (Indra), 

112.  The  most  handsome  men  amongst 
all  men  and  the  matchless  beauties  on  earth, 
Nakula  and  Sahadeva  were  the  portions 
of  the  Ashwinas. 

1 13.  He,  who  was  known  as  Varcha,  the 
son  of  Soma,  became  Abhimanyu  of  wonder- 
ful deeds,  the  son  of  Aryuna. 

114.  O  king,  before  his  (Varcha)  in- 
carnation on  earth,  Soma  thus  spoke  to  the 
celestials,  "I  cannot  part  with  my  son ;  he  is 
dearer  to  me  than  life. 

115.  Let  this  agreement  be  made,  and 
let  not  that  agreement  be  violated.  The 
destruction  of  the  Asuras  is  the  work 
of  the  celestials,  therefore  it  is  our  work 
also. 

116.  Let  this  Varch  go,  but  let  him 
not  stay  long  on  earth.  Nara  will  bom  as 
Indra's  son,  and  he  will  have  Narayana  as 
his  friend. 

117.  He  will  be  known  on  earth  as  power- 
ful Aryuna,  the  son  of  Pandu.  My  boy  will 
be  his  son,  and  even  in  his  boyhood  will  be  a 
great  car-warrior. 

118.  O  best  of  immortals,  let  him  remain 
on  earth  only  for  sixteen  years.  On  his 
sixteenth    year,  will  take  place    that   great 

119.  In  which  your  incarnations  will  kill 
innumerable  heroes.  And  in  the  fight  in 
which  Nara  and  Narayana  (Aryuna  and 
Krishna)  will  not  be  present, 

120.  And  in  which,  O  celestials,  the 
(Kuru)  heroes  will  fight  with  constmctinjg  a 
Chakrabuha,  (in  that  fight)  my  son  will  defeat 
all  foes  and  compel  them  to  retreat. 

121.  The  boy  will  enter  into  that  impe- 
netrable Buha  and  will  walk  about  th& 
place.  He  will  defeat  and  kill  many  heroes 
and  great  car-warriors. 

122.  The  mighty-armed  hero,  within  the 
course  of  half  a  day,  will  send  the^ one- 
fourth  part  of  the  foes,  to  the  land  of 
the  dead. 

123.  Then  towards  the  close  of  the  day, 
many  heroes  and  great  car-warrri«rs  will 
return  to  the  charge  and  attack  niy  son. 
Therenpon,  my  mtghty-anncd  son  will  come 
back  to  me« 


98 


MAHABHARATA. 


134.  He  will  beget  one  heroic  son  who 
will  keep  alive  the  almost  extinct  Bharata 
dynasty." 

125.  Having-  heard  these  words  of  Soma, 
the  celestials  said,  '*Be  it  so."  They  then 
all  worshipped  and  praised  the  lord  ol  the 
stars  (Soma). 

136.  O  king,  thus  have  I  told  you  the 
accounts  of  the  births  of  your  father  and 
his  father  (and  so  on).  Ivnow^  O  king, 
the  g^eat  car-warrior  Dristadyumna  was 
born  of  a  portion  of  Agni. 

137*  Know  that  Shikhandi,  who  was 
previously  a  woman,  was  bom  of  a  portion 
of  a  Rakshasa.  O  best  of  the  Bharata  race, 
those  that  became  the  five  sons  of  Drau- 
padi, 

128.  Know,  O  best  of  the  Bharata 
race,  were  the  celestiab,  called  Vasus. 
(They  were)  Pritivindhyas,  Sutasoma,  Sru- 
takiriti. 

139.  Satanika,  the  son  of  Nakula,  and 
the  powerful  Srutasena.  The  best  of  the 
Yudus,  Sura,  became  the  father  of  Vasu- 
deva. 

130—133.  His  daughter  was  named 
Pritha,  who  was  matchless  on  earth  in 
beauty.  Her  father  (Sura)  promised 
before  Fire  that  he  weuld  give  his  nrst-born 
child  to  the  son  of  his  paternal  aunt,  king 
Kuntibhoja,  who  was  childless.  He  gave 
his  daughter  (Pritha)  to  that  king^.  expecting 
to  get  his  favour.  And  king  Kuntibhoja, 
adopted  her  as  his  daughter.  She  was 
engaged  in  her  (foster)  Other's  house  in 
attending  upon  Brahmanas  and  guests. 

133— "34-  One  day  she  attended  upon 
the  terrible  and  wrathful  ascetic,  vow-obser- 
in^  Dur\*asa,  who  was  learned  in  the  mys- 
tenes  of  religion  and  well-acquainted  with 
truth.  She,  with  all  possible  care,  gratified 
that  self-controlled  ascetic* 

135-  The  ilhistnous  man  said,  «•  O  for- 
tunate girl,  I  am  much  pleased  with  >-ou. 
To  those  of  the  celestials  whom  you  will 
call  by  this  UaHira  (that  I  teach  you), 

136,  (They  will  instantly  come),  and 
by  their  grace  >-ou  will  gix-e  birth  to  off- 
Spring."  Thus  addressed,  that  girl,  b^mg 
Aiuch  curious  (to  see  the  effect  of  the 
Mantra), 

131 .  Called  Surya  when  she  was  a  maid. 
The  iUustrious  god  of  light  (Sorya)  made 
ber  conceive ; 

.  13s,  And  she  begot  a  son.  who  became 
the  best  of  all  weiTders  of  arms.  He  was 
bora  i»-tth  a  coat  of  arms  and  a  pair  of 
ear-rings,   and  he  looked  as  handsome  as  a 


139.  And  as  effulgent  as  the  sun,  and 
every  part  of  his  body  was  well  embellished. 
From  the  fear  of  her  friends  and  relatives, 
privately 

140.  Did  she  throw  that  illustrious  son 
into  water  (river).  But  the  child,  thus  thrown 
into  the  water,  was  taken  up  by  the  illustri- 
ous husband  of  Radha. 

14] — 142.  Adhiratha  (the  husband  of 
Radha)  made  the  child  his  son.  And 
the  couple  then  gave  him  the  name  of 
Vasusena,  by  which  name  he  soon  became 
known  all  over  the  country.  As  he  grew  up^ 
he  became  very  strong  and  excelled  in  the 
use  of  all  weapons. 

143.  He  became  the  best  victor,  and 
learned  in  all  the  Vedangas.  When  that 
wise  and  truth-loving  man  studied  the 
Vedas, 

144.  Then  there  was  nothing  to  that  high- 
souled  man  which  he  could  not  give  to 
the  Brahmanas.  To  60  good  to  his  son 
(Aryuna),  illustrious  Indra,  one  day — assum, 
ing  the  form  cf  a  Brahmana, 

145.  Begged  from  htm  his  ear-rings  and 
his  natural  coat  of  arms.  Removing  the 
earrings  and  coat  of  arms  from  his  ear  and 
breast, 

146.  He  gave  it  to  Ittdra,  who  bemg 
much  surprised  (for  his  liberality),  presenteo 
him  with  a  dart  and  spoke  to  him  thus, 
"The  Devas,  Asuras,  Gandharvas, 
Rakshasas,  Uragas  or  men, 

147.  At  whomever,  O  hero,  you  will  huri 
this  weapon,  he  will  certainly  be  killed." 
He  (the  son  of  IVitha)  was  previously  known 
by  the  name  of  Vasusena, 

14ft.  But  for  his  mighty  deeds*  he  was 
subsequently  called  Karna.  Because  the 
greatly  illustrious  hero  removed  hb  natural 
coat  of  Arms  (from  his  breast) 

149.  He.  the  eldest  son  of  Pritha,  was 
called  Karma.  O  best  of  kings,  he  tbos 
began  to  grow  up  in  the  Suta  caste* 

150^     Kama,  the  best  of  kings,  expert  in 
.the  use  of  all  arms,  the  distroj-er  of  ms  foes, 
became     the     friend     and     counselor    of 
Duryodhana, 

151.  Know,  O  kin^,  he  was  bom  of  a 
portion  of  the  sun.  Of  that  god  of  g^* 
that    everlasting    Being,    whose   name    is 


152.  The  powerful  Vasudeva  (Krishna)* 
was  a  portion  in  the  world  of  men.  Balft- 
deva  was  a  portion  of  the  Naga,  Shesha. 

153.  O  king,  know  that  the  greatly  ener- 
getic Pradyumna  was  a  portioci  of  Saoat- 
kumara.  In  thb  way  many  dwellersof  heaven 
became  great  men  on  eaith^ 


A01  PARVA. 


99 


154.  In  the  race  of  Vasudeva,  thus 
increasing-  its  glory.  O  king,  the  Apsaras, 
of  whom  I  have  already  spoken 

155.  Was  also  bom  on  earth  in  portions 
»s  ordered  by  Indra.  O  king",  sixteen 
thousand  portions  of  these  celestial  ladies^ 

156.  Became  in  the  world  of  men  ths 
^»rives  of  Vasudeva.  A  portion  of  Sree 
(Lakshmi)  herself  became  incarnate  on  earth 
out  of  love  (for  Narayana). 

157 — 153.  She  was  born  in  the  race  of 
Vishwaka,  and  that  illustrious  lady  was 
named  Rukmini.  Draupadi  was  born  from 
a.  portion  of  Sachi,  (the  wife  of  Indra)  in 
the  race  of  Drupada  and  from  the  altar  of 
the  sacrifice.  She  was  neither  tall  nor  short, 
she  had  the  fragrance  of  blue  lotus, 

159.  Her  ^yes  were  like  the  lotus  leaves, 
her  thighs  were  fair  and  round,  and  her  dense 
masses  of  hair  were  black  and  curly.  She 
was  endued  with  all  auspicious  marks  and 
her  complexion  was  like  the  emerald. 

160.  She  was  the  charmer  of  the  hearts 
of  the  five  kings  of  men  (the  Pandavas.)  The 
^ddesses  Sidhi  and  Dhriti  became  the 
mothers  of  the  five  (Pandavas). 

161 — 162.  They  were  named  Kunti  and 
Madri.  And  the  goddess,  who  was  Mati, 
became  the  daughter  of  Suvala  (Gandhari, 
the  wife  of  Dhritarastra).  Thus,  O  king, 
have  X  described  to  you  the  births  and 
incarnations  of  the  portions  of  the  Devas, 
Asuras,  Gandharvas,  Apsaras  and  Raksha- 
sas,  those  that  appeared  on  earth  as  in- 
vincible kings. 

163.  Those  illustrious  ones  that  were 
boni  in  the  extensive  race  of  the  Yadus,  those 
that  were  bom  as  Brahmanas,  Kshatryas, 
and,Vaisyas,  have  all  been  described. 

164.  This  Vansabhatarana  (accounts  of 
incarnations,)  which  is  capable  of  bestowing 
wealth,  fame,  long-life,  offspring,  and  vic- 
tory, should  be  heard  with  proper  frame  of 
iBxnd. 

165.  Hearing  the  incarnations  of  the 
Devas,  the  Asuras  and  the  Gandharvas,  the 
teamed  men,  thus  knowing  the  mystery  of 
creation,  preservation  and  destruction,  do 
not  fed  depressed,  even  in-  the  greatest 
sorrow. 

Tlius  end^  the  sixty  seventh  chapter ^ 
Sambhaba,  in  the  Adi  Parva, 


CHAPTER     LXVni. 
(SAMBHABA).--C(iifeiifu^. 

Janamejaya  said  :— 

I.    O  Brahmana,  I  have  heard  in   detajj 
the  account  of  the  births  of  the  Devas,   the 


Danavas,   the  Rakshasas,   the  Gandharvas 
and  the  Apsaras. 

2.  I  now  desire  to  hear  the  accounts  of 
the  births  of  the  kings  of  the  Kuru  race  fron^ 
the  beginning.  Therefore,  O  Brahmana, 
narrate  them  before  all  these  Brahmana 
Rishis. 

Vaishampayana  said  :— 

3.  O  best  of  the  Bharata  race,  th6 
founder  of  the  Paurava  dynasty  was  a  greatly 
powerful  king,  named  Dusmanta.  He  was 
the  protector  of  the  earth  bounded  by  the 
four  seas. 

4.  That  king  of  men  enjoyed  the  fourth 
part  of  all  the  products  of  the  land.  He 
was  (also)  the  lord  of  various  countries  in  the 
midst  of  the  sea. 

5.  That  chastiser  of  foes  had  sway  even 
over  the  countries  of  the  Mlechas,  which  was 
full  of  men  of  the  four  orders,  and  which 
was  surrounded  by  the  sea,  the  mine  of 
gems. 

6.  During  his  reign,  there  were  no  mixed 
castes,  no  tillers  of  the  land,  no  toilers  of  the 
mines,  and  no  Sinful  men. 

7.  O  best  of  men,  during  his  reign,  all 
men  were  virtuous,  and  they  did  every 
thing  with  an  eye  on  virtue. 

8.  O  child,  during  his  reign,  there  was 
no  fear  from  the  thieves  ana  no  fear  from 
famines ;  and  there  was  no  fear  of  diseases. 

9.  Men  of  all  the  four  castes  took 
pleasure  in  doing  their  respective  duties,  and 
they  performed  all  acts  without  the  desire 
of  gaining  fruits.  O  protector  of  the  world, 
depending  upon  him,  his  subjects  felt  no 
fear. 

10.  Prajanya  (Indra)  poured  showers  of 
rains  at  theproper  time,  and  the  crops  were 
all  juicy.  The  earth  was  full  of  all  kinds 
of  wealth  and  animals  ; 

11.  The  Brahmanas  were  always  en- 
gaged in  their  duties,  and  they  were  very 
truthful.  He  (Dusmanta)  was  a  young 
prince  of  wonderful  prowess  and  of  a  body 
Uke  the  thunder-bolt. 

12.  He  could  support  the  Mandara 
(mountain)  with  its  woods  and  forests^ 
raising  it  up  on  his  arms.  He  was  an 
expert  in  the  four  kinds  of  club-fight,  and 
abo  in  using  every  kind  of  weapons. 

13.  He  was  greatly  expert  in  riding 
elephants  and  hoi*ses.  In  strength,  he  was 
like  Vishnu  and  In  ^lendour  he  was  like 
the  sun. 

i4«  In  gravity  he  was  tike  the  ocean,  and 
in  patience  he  was  like  the  earth.  The  king 
(Dusmanta)  was  loved  by  all   his  subjectSi 


;•  I 

••    •  •       ••    •••  •       • 

•••••     •••••       • 

•••      •••     ••••*• 


•  • 


•  •  •    • 


•     « 


too 


MAHABHARATA. 


and  lie  loo  ruled  very  virtuously  those  con- 
tented men. 

Thus    ends     the*    sixty  ^eighth     chapter  t 
Sambhava,  in  the  Adi  Parva, 


CHAPTER    LXIX. 

(SAMBHAVA).— C(?M/m«ffrf. 

Janamejaya  said  :— 

1.  I  desire  to  hear  in  detail  the  account 
of  the  birth  and  career  of  the  high-souled 
Bharata  and  the  origin  of  Sakuntala. 

2.  O  holy  man,  tell  me  in  full  how  that 
hero,  that  lion  among  men,  obtained  Sakun- 
tala. 1  desire  to  hear  it,  therefore  O  knower 
of  truth,  you  should  narrate  it  to  me. 

Vaisliampayana  said  :— 

3.  Once  on  a  time  that  kine  (Dusmanta) 
of  mighty  arms,  accompanied  with  a  very 
large  force  with  hundreds  of  horses  and 
elephants,  went  into  a  dense  forest. 

4.  The  force  were  of  four  kinds  (infantry 
cavalry,  elephant -men  and  car- warriors)  and 
the  men  were  armed  with  swords,  darts, 
maces  and  big  clubs. 

5.  Surrounded  by  hundreds  of  warriors 
with  lances  and  spears  in  their  hands,  the 
king  marched  out.  The  lion-like  roars  of 
the  warriors,  the  sounds  of  conches  and 
drums, 

6.  The  rattle  of  the  wheels  of  the  cars, 
the  shrieks  of  the  huge  elephants,  and  the 
clash  of  weapons  of  various  soldiers 
dressed  in  various  dresses, 

7.  And  the  neighing  of  horses,  all  these  in- 
distinct, sounds,  mixing  together,  raised  a 
deafening  (Kil  Kil)  sound  when  the  king 
was  on  the  march. 

8.  Beautiful  ladies  from  the  terraces  of 
the  magnificient  mansions  beheld  the  heroic, 
illustrious  and  kingly  monarch  (to  pass). 

9.  They  knew  that  king  to  be  the 
destroyer  of  foes  like  Indra;  they  thought 
him  to  be  the  wiekler  of  thunder-bolt  him- 
self. 

10.  They  said,  "This  is  that  best  of 
heroic  men  who  is  as  powerful  in  the  battle  as 
the  Vasu.  All  enemies  are  destroyed  by  his 
great  prowess." 

11.  Havinc;  said  this,  the  la,dies,  out  of 
love  towards  nim,  showered  flowers  on  the 
head  of  the  king  to  his  great  gratifi- 
cation. 

12.  Having  been  blessed  by  the  best  of 
Brahmanas  everewhere  on  the  way,  the 
king  entered  the  forest  with  the  eager  dcsjre 
of  killing  deer. 


13.  The  king,  seated  on  the  back  of  a 
mad  elephant,  looked  like  the  king  of  the 
celestials,  and  he  was  followed  by  Brahmanas, 
Kshatryas,  Vaisyas  and  Sudras.  They 
uttered  blessings  and  cried  victory  from  all 
sides. 

14.  The  citizens  and  other  people  also 
followed  the  king  for  some  distance. 

15 — 16»  They  stopped  from  going  further 
only  at  the  command  of  the  kmg.  There- 
upon, the  king  of  the  world  eot  upon  his 
car  with  the  color  of  gold  and  filled  the 
whole  world,  even  the  heavens,  with  the  rattle 
of  his  car-wheels.  Thus  proceeding  he  saw  a 
forest  like  the  Nandana  wood  of  heaven. 

17.  It  abounded  in  Vilwa,  Arka,  Khadira 
Kopithwa,  and  Dhava  trees;  its  soil  was 
uneven  and  covered  with  blocks  of  stone, 
loosened  from  the  hills. 

18,  There  were  no  water  and  human  ha- 
bitations ;  it  extended  to  many  Yoyanas,  It 
was  full  of  deer,  lions  and  other  fearful  ani- 
mals of  the  forest. 

ig.  That  best  of  kings,  Dusmanta,  with 
the  help  of  his  soldiers  and  servants,  beat 
the  forest,  thus  killing  many    deer. 

20.  Dusmanta  pierced  with  his  arrows 
many  tigers  that  were  within  shooting  range 
and  killed  them  (by  hundreds). 

21.  The  king  wounded  many  by  arrows 
(that  were  out  of  the  shooting  range  and 
not  to  be  killed  by  swordi) ;  he  killed  by 
his  sword  those  that  were  near  at  hand. 

22.  That  best  of  the  wielders  of  darts, 
killed  many  by  hurling  his  darts  at  them. 
The  greatly  expert  player  of  clubs,  the  king 
of  matchless  prowess  (Dusmanta),  thus 
fearlessly  roamed  over  the  forest. 

23.  The  king,  as  he  roamed  abom, 
killed  many  beasts  of  the  forest  with  his 
swords,  and  some  by  his  swift  frying  darts, 
and  some  by  his  heavy  clubs. 

24.  When  the  forest  way  thus  agitated 
by  the  wonderfully  powerful  king  and  his 
soldiers,  ever  delighting  in  warlike  sports, 
the  lions  left    in  thousands  that  forest. 

25.  Having  thus  lost  their  kings,  the  other 
beasts  uttered  loud  cries  in  fear  and  anxiety, 
and  fled  in  all  directions. 

26 — 27.  They  fell  down  on  all  sides,  being 
hungry,  thirsty,  and  tired  of  running,  and 
without  being  able  to  quench  their  thirst  in 
the  river-beds  which  were  dry.  Some  of  them 
were  eaten  up  by  those  best  of  warriors  ; 

28.  Some  were    quartered    and    roasted 
in  fires  lit  up  by  them,-  and  then  they    were  ' 
eaten  by  the  warriors  in  the  proper  way. 

29.  Many  strong  elephants,  maddened 
with  the  pains  of  their  wounds,  fled  in  fear 
with  their  trunks  upraised  on  high. 


Aigrj\!vVA. 


toi 


30.  Those  wild  elephants,  ejecting  urine 
and  dung  in  fear,  and  copiously  vomitting 
blood,  trampled  to  death  many  soldiers  (of 
the  kin^. 

31,  The  forest,  which  had  been  full  of 
animals,  was  soon  made  by  the  kin^  and  his 
innumerable  followers,  bereft  of  lions  and 
tigers  and  other  beasts. 

Thus  ends  the  sixty  ninth  chapter, 
Sambhava,  in  the  Adi  Parva, 


CHAPTER  LXX. 
(SAMBHAVA  P\KVA)''ConUnued. 

Vaishampayana  said  '— 

^  I.  The  king  with  his  soldiers,  having 
killed  thousands  of  animals,  entered 
another  forest  to  hunt  in  it. 

2.  Fatigued  with  hunger  and  thirst,  and 
accompanied  by  only  one  follower,  he  came 
Co  a  large  desert  at  the  end  of  the  forest. 

3.  Having  passed  over  this  herbless 
desert,  the  king  came  to  a  forest  full  of 
holy  hermitages.  It  was  beautiful  to  the 
eyes  and  deligntful  to  the  heart. 

4* — 5»  It  was  cool,  and  it  breathed  delight- 
ful breeze.  It  was  full  of  trees  covered 
with  flowers.  It  extended  far  and  wide  in 
green  soft  grass.  It  echoed  with  the  sweet 
songs  of  the  birds.  It  resounded  with  the 
sweet  notes  of  the  male  kokila  and  the  shril 
cries  of  cicalas, 

6.  It  contained  magnificent  trees  with- 
out-stretched branches,  which  had  formed 
pleasant  shady  canopies.  The  bees  hovered 
over  the  flowery  creepers,  and  beautiful 
groves  were  every  where. 

7.  There  was  no  tree  without  fruits  ; 
there  was  no  shrubs  with  prickles  on  them  ; 
there  was  no  plant  that  had  not  bees  swar- 
arming  around  it. 

8.  The  whole  forest  resounded  with  the 
sweet  songs  of  the  birds  ;  and  it  was  decked 
with  all  tl^  beautiful  flowers  of  all  the  sea- 
sons. It  was  full  of  pleasant  shades  of 
blossoming    trees. 

9.  Such  was  the  charming  and  excellent 
forest  that  the  great  bow-man  (Dusmanta) 
entered.  The  trees,  decked  with  flowers 
and  waved  with  the  soft  breeze, 

10.  Showered  sweet  flowers,  again  and 
again,  on  the  head  of  the  king. 

II. — 12.  Clad  with  the  flowery  attire  of 
many  colours, — the  sweet  singing  birds  sit- 
ting on  their  branches  hanging  with  the 
weight  of  flowers, — the  busy  bees  temp- 
ted by  honey  buzzing  in  sweet  chorus 
around  their  blossoms,  stood  many  trees  (in 
that  forest).   There  were  innumerable  bowers 


of  craBpOTc<*«^ered  with  thick  clusters  of 
flowers.  Tli  ,^^tly  energetic  king  was 
much  pleased  'andLtzharmed  with  the  scenery. 

14.  The  trees,  wit?ir  its  -flowery  branches, 
entwining  with  one  a.icthpr,  locked  exceed- 
ingly beautiful  and  appeared  l^e  ^so  many 
ram -bows.  *1     //- 

.15.  It  was  the  abode  of  the  i'ri^fijj-the 
Charanas,  the  various  sorts  of  Gandfi^rva^ 
the  Apsaras,  the  monkeys  and  the  Kinnaf&5.> 
—all  drunk  with  joy. 

16.  Pleasant,  cool  and  fragrant  breezes, 
mixed  with  the  effluvia  of  sweet  flowers, 
blew  every  where,  and  appeared  as  if  they 
had  come  there  to  play  with  the  trees. 

.17.  The  king  saw  that  forest  endued 
with  such  beauties.  It  was  situated  in  the 
delta  of  a  river,  and  looked  like  a  pole 
erected  in  Indra's  honour. 

18.  The  king  saw  in  that  forest, — the 
abode  of  ever  cheerful  birds, — a,  charming 
and  delightful  hermitage  of  ascetics. 

19.  It  was  surrounded  by  many  trees, 
and  the  holy  Are  was  burning  within  it.  He 
(the  king)  worshipped  that  matchless  her- 
mitage. 

20.  He  saw  innumerable  Yotees,  Val- 
khilyas  and  other  Munis  sitting  there  (in 
that  hermitage).  It  was  adorned  with  rooms 
containing  the  sacriflcial  fire.  The  flowers, 
dropping  from  the  trees,  had  made  a  beau- 
tiful carpet  on  the  ground. 

21.  The  place  looked  very  beautiful  with 
the  tall  trees  with  their  large  trunks.  O  king, 
the  transparent  and  sacred  river  Malini 
flowed  by  it. 

22.  The  river  was  charming  to  the  as- 
cetics and  abounded  with  every  species  of 
water-fowls.  He  (the  king)  was  much  de- 
lighted to  see  the  innocent  deer -cubs  play- 
ing (playfully)  on  her  banks. 

23.  Thereupon,  the  king,  whose  chariot 
no  foe  could  obstruct,  entered  that  charm- 
ing hermitage,  exceedingly  beautiful  all 
over,  and  which  was  like  the  r^on  of 
heaven. 

24.  He  saw  that  the  hermitage  was 
situated  on  the  banks  of  the  river,— a  most 
sacred  one,  and  she  flowed  as  the  mother 
of  all  the  creatures  living  there. 

25.  Milk-white  waves  played  on  her 
breast.  Chakravakas  sporteo  on  her  banks. 
It  was  the  abode  of  the  Kinnaras,  and  it 
was  frequented  by  the  monkeys  and  the 
bears, 

26.  The  holy  ascetics,  engaged  in  study 
and  meditation,  lived  there  on  thebeautifiil 
banks  of  that  river.  It  was  frequented  by 
the  intoxicated  elephants,  tigers  and  great 
snakes, 


102 


J^ARABHARATA. 


•    •  ••    • 

27.  On    the      banks      of»^;thif  *  river, 

stood  the  excellent  and  chaffj^if^'^Kermitage 
of  the  illustrious  RisW*t^e*ilesoendant  of) 
Kashyapa,  frequei^ttf^Jtfiyblfkany  great  ascetic 
Rishis.  .•  ••   •*• 

28.  He  sS/y  th^  fiver  and  the  hermitage, 

and  dev^S^  to'^nter  into  that  sacred  place. 
'    •  #  # 
2^\*Jne*  river  was  studded  with  many 

fi]^<ur«with  beautiful  and  charming  shores. 

^  /^  Invoked  like    the  abode    of    Nara    and 

'•  'tV^arayana,   laved    by  the    waters    of    the 

•2^  •  Ganges. 

30.  The  best  of  men  then  entered  that 
hermitac^e,  which  was  resounding  with  the 
notes  ^  the  intoxicated  pea-cocks,  and 
which  appeared  like  the  gardens  of  Chitra- 
ratha  (Uandharva). 

31.  He  desired  to  see  the  great  ascetic 
Rishi,  the  illustrious  Kanwa,  jthe  son  of 
Kashyapa,  the  possessor  of  all  virtues,  and 
who  was  too  effulgent  to  be  stared  at. 

32.  Halting  his  army  of  flag-holders, 
cavalry,  infantry  and  elephants  at  the  out- 
skirt  of  the  forest,  the  king  spoke  to  the 
soldiers  thus, 

33.  "I  shall  eo  to  see  the  mighty  ascetic, 
the  son  of  Kashyapa,  who  is  beyond  the 
J^aja  guna.    Stay  here  till  I  return." 

34.  The  king  forgot  his  hunger  and 
thirst  and  derived  infinite  pleasure  as  soon 
as  he  entered  that  forest,  like  Nandana, 
(the  garden  of  Indra.) 

35.  The  king,  having  laid  aside  all  signs 
of  royalty,  entered  that  excellent  hermitage 
with  his  Minister  and  Priest  only. 

36.  He  desired  to  see  that  Rishi  who  was 
an  indestructible  mass  of  ascetic  merit. 
He  saw  that  the  hermitage  was  like  the 
region  of  Brahma. 

37.  Bees  were  Sweetly  buzzing  and  birds 
were  pouring  forth  their  melodies.  That 
best  of  men  heard  in  one  place  the  chanting 
of  the  Rig  Vedas  with  the  proper  intonation 
by  the  best  of  Brahmanas. 

38.  In  another  place,  (he  saw)  Brah- 
manas, learned  in.  the  Vedangas,  reciting 
th€  hymns  of  Yuyur  Veda.  In  another 
place,  the  Rbhis  of  regid  vows  were 
reciting  Saman  hymns  in  harmonious 
strains. 

39—41.  In  another  place,  he  saw 
Brahmanas,  learned  in  the  Atharva  Veda, 
reciting  the  Sanhitas  according  to  the 
proper  rules  of  voice.  At  other  places, 
Bfahmanas,  learned  in  the  science  of  or- 
theopy,  were  veciting '  J&fon^rAf  of  other 
kinds.  That  holy  hermitage,  resounding 
with  these  holy  sounds,  did  really  look  like 
the  region  of  Brahma. 


42.  There  were  many  Brahmanas  who 
were  experts  in  the  art  of  making  sacri- 
ficial platforms  and  in  the  rules  of  Krama 
in  sacrifice.  There  were  many  other  learned 
in  Naya,  (Logic)  and  mental  sciences;  and 
many  having  complete  knowledge  of  the 
Vedas. 

43.  There  were  those  that  were  learned 
in  the  meanings  of  every  kind  of  expres- 
sions, those  that  were  experts  in  perform- 
ing special  rites,  those  that  knew  the  Mokh' 
shadharmaj 

44.  Those  that  were  well -versed  in  estab- 
lishing propositions,  rejecting  superfluous 
causes  and  drawing  right  conclusions, 
those  that  were  learned  in  the  science  of 
words,  of  prosody,  and  of  Nirukta,  those 
that  were  learnt  in  the  science  of  Time 
(Astrology), 

45.  In  the  properties  of  matter,  in  the 
fruits  of  sacrificial  rites,  those  that  possessed 
a  knowledge  of  causes  and  effects,  those  that 
understood  the  languages  ,of  monkeys  and 
birds,and  those  that  wer^  well-read  in  all 
large  treatises. 

46.  And  various  Shastras.  The  king,  as 
he  proceeded^  heard  their  incantations  and 
chantings,  which  were  capable  of  charming 
all  human  hearts. 

47.  The  destroyer  of  the  enemy's  army, 
(Dushmanta),  saw  around  him  innumerable 
learned  Brahmanas  of  regid  vows  who  were 
all  engaged  in  jofa  and  homa» 

48.  The  king  was  much  astonished  to 
see  the  beautiful  carpets  which  these  Brah- 
manas offered  him  (for  his  seat.) 

49.  That  best  of  kings,  seeing  the  rites 
witn  which  the  Brahmanas  worshipped  the 
deities,  thought  himself  in  the  land  of 
Brahma. 

50 — ^51 .  The  more  the  king  saw  that  aus- 
picious and  sacred  hermitage  of  the  son  of 
Kashyapa  (Kanwa),  protected  by  that  Rishi's 
ascetic  virtues  and  endued  with  all  the 
requisites  of  a  holy  retreat,  more  he  desired 
to  see  it.  He  was  not  satisfied  with  this 
cursory  view  (of  the  beautiful  hermitage), 
The  destroyer  of  foes,  accompanied  by  his 
Minister  and  his  Priest,  then  enterecl  thai 
charming  and  sacred  hermitage  of  the  son 
of  Kashyapa,  inhabited  by  the  great  ascetic 
Rishis  of  regid  vows. 

Thus  ends  the  seventieth  chapter,  Sam* 
bhava,  in  the  Adi  Parva. 


ADI   PARVA. 


103 


CHAPTER  LXXl. 

(SAMBHABA    P\RV A,)^ContiHued. 

Vaisampayana  said  :— 

1.  Having  proceeded  further,  leaving 
behind  him  all  his  attendants  that  mighty, 
armed  king  entered  the  hermitage,  alone 
but  he  did  not  find  there  the  Rishi  of  regid 
vowsy  (Kanwa.) 

2.  Having  seen  that  the  Rishi's  hermit- 
age was  empty,  he  hailed  aloud,  **  Ho,  who 
is  here  7"  And  his  voice  was  echoed  in  the 
forest. 

3.  Hearing  his  voice,  a  maiden,  in  the 
garb  of  ascetics,  as  beautiful  as  Sree 
(Lakshmi),  came  out  of  the  hermitage. 

4.  No  sooner  that  black-eyed  damsel 
saw  the  king  Dushmanta,  than  she  instantly 
bade  him  welcome,  and  worshipped  him  in 
due  form. 

5.  She  respected  him  with  offering  a  seat, 
she  gave  him  water  to  wash  his  feet,  and  she 
then  offered  htm  the  argha.  Having  done 
all  this,  O  king,  she  then  enquired  after  his 
health  and  peace. 

6.  Having  thus  honoured  him  in  4ue 
form  and  enquired  about  his  health  and 
peace,  the  maiden  most  respectfully  asked 
the  king,  **  What  should  be  done  ?" 

7.  Having  been  thus  honoured  in  due 
form,  the  king  replied  to  that  sweet -Speeched 
and  fauldess  featured  damsel  thus, 

8-  "I  have  come  to  worship  the  greatly 
blessed  Rishi  Kanwa.  O  amiable  and  beau- 
tiful lady,  tell  me  where  has  the  illustrious 
man  gone?" 

Saknntala  said  '• — 

9*  My  noble  father  has  gone  away  from 
the  hermitage  to  collect  fruits.  Kindly  waif 
for  a  moment,  and  you.  will  see  him  when 
he  will  come. 

Vaisampayana  said  '— 

10.  The  king,  having  not  seen  the  Rishi 
and  having  been  thus  addressed  by  the 
maiden,  saw  that  she  was  exceedingly  beau* 
tiful,  she  was  an  exquis'te  beauty  of  sweet- 
smiles,  and  a  lady  of  perfect  symmetry  of 
shape. 

11.  She  was  in  the  bloom  of  her  youth 
and  beauty ;  she  was  adorned  with  the 
beauty  of  faultless  features,  hard  asceticism » 
and  sweet  hunnlity.  The  king  addre^ed 
her  thus, — 

12.  "  Who  are'you  ?  O  boaotiful  lad^, 
whose  daughter  are  you  7  Why  have  you 
come  into  this  forest  7  O  beautiful  Xiidy, 
accomplished  and  be^urttful  as  you  arei 
whence  have  you  come  here  V\ 


13.  O  charming  lady,  you  have  stolen 
my  heart  at  the  very  first  ^ance.  I  desire 
to  learn  all  about  you.  O  beautiful  lady, 
tell  me  all." 

14.  Having  been  thus  addressed  by  the 
king  in  that  hermitage,  the  maiden  smilmgly 
replied  to  him  in  sweet  words, 

15.  '*  O  (kinp)  Dusmanta,  I  am  the 
daughrer  of  the  illustrious,  virtuous,  wise, 
and  high-souled  ascetic  Kanwa. 

BaslimiEmta  said  :— 

16.  The  illustrious  and  highly  blessed 
Rishi  is  worshiped  by  all  the  world.  He  has 
completely  controlled  his  sexual  passions. 
Even  0harma  may  fall  from  the  right  path^ 
but  an  ascetic  of  regid  vows  can  never  fall 
from  it. 

17.  O  beautiful  and  charming  ladvr 
how  can  you  be  his  daughter  ?  You  should 
dispel  from  my  mind  this  great  doubt  ol 
mine, 

Saknntala  said  :— 

18.  O  king,  hear  what  I  have  learnt 
(from  the  Rishi),  regarding  all  that  happened 
to  me,  and  how  I  became  the  daughter  of  the 
Rishi  (Kanwa). 

19.  Once  on  a  time,  a  Rishi  came  here 
and  asked  about  my  birth.  O  king-,  hear, 
what  the  illustrious  Rishi  (Kanwa)  told  him 
about  me. 

Kanwa  said  :— 


20.  Vishwamitra  of  old  were  engaged  in 
austere  Asceticism ,  and  he  thus  alarmed 
Indra,    the  king  of  the  celestials. 

21.  He  (Indra)  thought  that  the  Rishi 
by  his  great  ascetic  penances  would  hurl 
him  from  his. high  seat  in  heaven.  Being 
thus  alarmed,  he  callded  Menaka  and  told 
her, 

22.  *'0  Menaka,  you  are  the  best  of  all 
celestial  Apsaras.  O  amiablp  gjrl,  do  me 
this  service,     Listen  to  what  I  say. 

2^  The  great  ascetic  Vi^wantitra,  as. 
effulgent  as  the  som,  is  now  engaged  in 
great  asceticism,  and  therefore  my  heart  is 
trembftng. 

24.  O  Menaka,  O  slender-waisted  girl,, 
it  is  your  business.  You  must  see  Vishwa* 
mitra,  whose  sotd  is  rapt  in  contemplation 
and  who  is  deeply  «enga^ed  in  the  austere 


25.  He  may  displace  me  from  my 
(high)  seat  (in  heaven).  Go  and  tempt  him. 
Frustrating^  his  asceticism,  do  my  goocL 

26.  O  beautiful  girl,  win  him  from  his 
asci|eticisik>>  by  tempting  him  with  your 
beauty,  youth*  agreeableness^  arts,  smiles 
and  speech* 


104 


MAHABHARATA. 


Menaka  said : — 

27.  That  illustrious  Rishi,  is  a  great  as- 
cetic and  is  greatly  effulgent ;  your  illustri- 
ous sell  knows  also  that  he  is  very  wrathful. 

28.  The  energy,  the  asceticism  and  the 
wrath  of  that  illustrious  man  have  made 
even  you  anxious*  Why  shonld  I  not  be 
afraia  of  him  ? 

29.  He  made  even  the  illustrious  Vasista 
to  suffer  the  grief  of  the  premature  death  of 
his  sons.  He  was  originally  a  Kshatrya, 
but  has  become  a  Br^mana  by  his  own 
strength  (of  asceticism) 

30.  He  created  a  deep  river  of  strong 
currents  for  the  purposes  of  ablutions. 
That  holy  river  is  still  known  in  the  world 
by  the  name  of  Kousika. 

31.  Here  ^on  the  banks  of  this  river) 
the  wife  (of  this  illustrious  man)  was  main- 
tained during  a  famine  bv  the  royal  sage 
Matangi,  who  was  living  there  as  a  hunter 
(under  a  curse) 

32.  O  Lord,  this  illustrious  man,  after 
the  famine  was  over,  came  back  to  his 
hermitage  and  gave  the  river  the  name  of 
Para, 

33.  Being  very  much  pleased  with  M a- 
tangi,  this  illustrious  man  became  his  priest 
for  The  purposes  of  sacrifice.  O  king  of  the 
celestials,  out  of  fear  you  yourself  went  to 
that  sacrifice  to  drink  the  Soma. 

34.  This  illustrious  man  created  in  anger 
another  world  with  stars ;  he  created  nu- 
merous other  stars,  beginning  from  Sravana. 
This  illustrious  man  gave  protectkm  to  Tri- 
sanka,  cursed  by  his  preceptor. 

35.  I  am  afraid  to  ro  to  a  man  whose 
deeds  are  such.  O  Lord,  ordain  that  which 
may  prevent  him  from  burning  me  in  anger. 

36.  He  can  bum  the  worlds  with  his 
effulgence ;  he  can  make  the  earth  auake 
by  a  Kick  ;  he  can  uproot  the  great  Meru 
(mountain)  and  hurl  it  to  a  great  distance, 
and  go  round  the  ten  points  of  the  earth 
in  a  moment. 

37.  How  can  a  woman  (like  my  humble 
sell)  touch  such  a  man  who  is  full  of  ascetic 
virtues,  who  is  as  blazing  as  the  blazing 
fire,  and  who  has  completely  controlled  his 
passions. 

» 

38.  Hb  mouth  is  as  blazing  as  the  fire, 
the  pupils  of  his  eyes  are  like  the  sun  and 
the  moon,  and  his  tongue  is  like  Yama  him- 
self. O  best  of  the  celestials,  how  can 
women  like  ourselves  touch  him  ? 

30,  Yama,  Soma,  great  Rishts,  the 
Sftohyas,  the  Vishwas,  the  Valikhilyas,  all 
are  alann^  at  the  thought  of  his  prowess* 


Why  should  not  a  woman  (like  myself  J  be 
afraid  of  him  ? 

40.  O  king  of  the  celestials,  commanded 
by  you  somehow  or  other  I  must  go  to  that 
Rishi.  But,  O  king  of  the  celestials,  devise 
some  means  bv  which,  under  your  protec- 
tion, I  can  safely  move  about  him. 

41.  O  celestial,  when  I  shall  be  near 
the  Rishi,  Maruta  (wind)  should  be  there, 
and  rob  me  of  my  cloth.  Manmatha 
(the  god  of  love)  should  at  your  command 
help  me  in  my  this  work. 

42.  Let  the  wind  carry  sweet  fra- 
flrrance  from  the  wood  to  tempt  the  Risbi. 
Having  said  this,  and  having  seen  tliat  all 
that  she  wanted  had  been  duly  provided, 
she  went  to  the  hermitage  of  the  great 
Kaushika,  (Veswamttra). 

Thus  ends  the  history  of  Sakuntala  in 
the  Sambhava  of  the  Adi  Parva, 


CHAPTER    LXXIL 

(SAMBHAVA  PARVA.)— Ciwi«»««l. 

KaBwa  said:— 

1.  Having  been  thus  addressed,  Indra 
commanded  the  wind  to  be  present  with 
Menaka  when  she  would  be  present  before 
the  Rbhi. 

2.  The  timid  and  the  beautiful  mr\  then 
entered  the  hermitage  and  saw  vishwa- 
mitra,  who  had  destroyed  all  his  sins  by 
penances,  and  who  was  still  engaged  in 
austere  penances. 

3.  Having  saluted  the  Rishi,  she  then 
began  to  sport  near  him.  At  this  very  time 
Maruta  robbed  her  of  her  cloth,  which  was 
as  white  as  the  moon  (light.) 

4«  And  that  beautiful  gprl  in  great  bash-^ 
fulness  began  to  run  after  the  cloth  to  catch 
it,  and  she  appeared  to  express  her  ^eat 
annoyance  at  tne  conduct  of  Maruta  (wind)» 

5.  She  did  all  this  before  that  great 
Rishi  Vishwamitra,  as  effulgent  as  the 
fire,  and  he  saw  her  in  that  state.  He 
marked  that  she  was  of  faultless  features, 

6.  In  her  nude  state,  the  best  of  the 
Rishis  saw  that  Menaka  was  exceedingly 
beautiful,  with  no  marks  of  age  on  her 
person. 

7.  Seeing  her  great  beauty  and  accom- 
plishments, that  b^t  of  Rishis  was  filled 
with  desire  and  wished  for  her  company. 

8 — p.  He  invited  her  to  come  to  him,  and 
that  faultless-featured  beauty  too  accep* 
ted  his  invitation.  They  then  passed  many 
days  in  each  others'  company.  Sporting 
with  each  otheri  they  passed  many  years 


Abi   HARVA. 


toj 


tind  thought   that,  it   was  but   only  a   day. 
That  Rishi  beg^t  Sakuntala  on  her. 

lo.  Menaka  went  to  the  banks  of  the 
river  Malini  which  passed  playfully  through 
the  beautiful  valley .  of  the  Himalaya 
mountains,  and  there  she  gave  birth  to  a 
daughter.  She  then  left  the  child  there 
(on  the  banks  of  the  river),  and  went  away. 

II — 12.  Thus  having  been  successful  in 
hermission,shesoon  returned  to  Indra.  Some 
vultures,  seeing  that  the  child  lay  in  the 
deep  forest  abounding  in  lions  and  tigers, 
sat  round  it  to  protect  it  from  harm.  So 
that  no  carnivorous  animals  might  take 
her  life, 

13.  The  vultures  protected  the  life  of 
Menakas'  child.  I  had  gone  there  to  per- 
form my  ablutions.  I  saw  the  child  lying 

14.  In  the  deep  solitude  of  the  forest, 
surrounded  by  the  vultures.  Bringing  her 
here,  I  have  made  her  my  daughter. 

15.  According  to  the  scriptures,  tiie 
maker  of  the  body,  the  protector  of  life  and 
the  g^ver  of  food,  these  three,  are  in  their 
order  considered  to  be  fathers. 

16.  Because  she  was  found  in  the  solitude 
bf  the  forest,  protected  by  the  Sakuntas 
(birds) j  she  has  been  named  Sakuntala  (pro- 
tected by  birds.) 

17.  O  Brahmana,  know  that  it  is  thus  that 
Sakuntala  has  become  my  daughter.  And 
fauldess  Sakuntala  also  regarcb  me  as  her 
father. 

Sakuntala  daid  :— 

18.  Thus  the  great  Rishi  (Kanwa)^  when 
iasked,  told  (the  Brahmana)  the  account  of 
my  birth.  O  king  of  men,  you  must  know 
that  I  have  thus  become  the  daughter  of 
Kanwa. 

19.  Not  knowing  who  is  my  real  father, 
1  regard  Kanwa  as  my  father.  Thus  have  I 
told  you,  O  king,  all  that  I  heard  about  my 
birth. 

Thus  ends  the  siveniy  sedond  chapter, 
the  history  of  Sakuntala,  in  the  Sambhava 
t>f  the  Adi  Parva, 


CHAPTER  LXXIII. 

(SAM8HAVA  PARy/ \.)^ContiHued. 

Bnshmanta  said  :— 

I.  O  prineess,  O  blessed  lady,  all  that 
you  have  said  is  well -spoken.  O  beauti- 
ful lady,  be  my  wife^  Tell  me  what  I  shall 
do  (fpr  you). 

23.  I  shall  present  you,  this  very  day,  gold 
and  golden -garlandsi  robes,  ear-rings,  white 

«4 


and  beautiful  pearls  and  gems,  golden  coins 
and  finest  carpets,  collected  from  various 
countries.  Let  the  whole  of  my  kingdom 
be  yours.     O  beautiful  lady,  be  my  wife. 

4.  O   handsome  lady,  O   timid  maiden, 

0  beauty  of  tapering  thighs,  marry  me 
according  to  the  Gandharva  form,  for  this 
form  of  marriage  is  said  to  be  the  best. 

Sakuntala  said  :— 

5.  O  king,  my  father  has  ^one  from  the 
hermitage  to  collect  fruits.  Kmdly  wait  for 
a  moment.     He  will  bestow  me  upon  you; 

Dashmanta  said  :— 

6.  O  beautiful  lady,  O  faultless  beauty, 

1  desire  that  you  yourself  should  accept  me. 
Know  that  I  exist  for  you.  Know  also,  my 
heart  is  completely  in  you. 

7.  One  is  certainly  one's  own  friend  ;  one 
can  certainly  depend  upon  one's  own  self. 
Therefore,  according  to  the  ordinance,  you 
yourself  should  bestow  your  own  self  on 
others. 

S.  According  to  the  ordinance,  there 
are  eight  kinds  of  marriages,  namely, 
Brahma^  Daiva,  Arsha,  Prajapatya^  Asura, 

9.  (randharva,  Rakhasha,  and  Paisha- 
cha.  The  son  of  the  self-created  (Brahma), 
Manu,  has  spoken  which  of  these  forms 
(of  marriages)  is  appropriate  to  each  of 
the  four  castes. 

10.  O  faultless  beautv,  know  that  the 
first  four  fot-ms  are  appropriate  to  the  Brah- 
manas^  and  the  first  six  for  Kshatryas. 

11.  To  the  kings,  even  the  Rakhasha 
form  is  permissable.  The  Asura  form  is 
permissable  to  the  Vaisyas  and  Sudras. 
Of  the  first  five  (forms),  three  are  proper 
and  two  improper. 

12.  The  Paishatha  and  Asura  fortns 
should  never  be  adopted  (by  any  hian). 
These  are  the  pi-dinances  of  tne  scriptures, 
and  man  should  act  according  to  them. 

13.  The  Gcndharva  And  the  Rakhasha 
forms  are  proper  to  the  Kshatryas,  there- 
fore, you  need  not  entertain  the  least  fear* 
There  is  hot  the  least  doubt  that  either 
according  to  one  single  form  or  accprdin^f 
to  the  mixed  form  of  these  two,  marriage  ib 
propel"  to  us,  (and  wemay^be  married). 

14.  O  beautiful  lady,  I  am  full  of  desire, 
so  are  you.  You  should,  therefore,  become 
my  wife  according  to  the  Gandharva  form. 


Sakuntala  said  :— 

14.  O  best  of  the  Puru  race,  if  this  are 
the  dictates  of  the  scriptures,  and  if  I  am 
really  my  own  disposeri,  kngw  then  my 
terms. 


io6 


MAHABHARATA. 


15.  Promise  to  gfve  me  what  I  ask,  in 
this  loncJy  place,  alone,  between  ourselves. 
The  son  that  will  be  hereafter  bom  of  me 

16.  Must  become  the  hier -apparent  (to 
your  throne).  O  Dushmanta,  I  tell  you  the 
truth.  If  this  be  the  case,  we  may  be 
united. 

Vaishampayana  said  :— 

17.  The  kingr  without  tatkhtg  time  to 
consider  the  demand,  tofd  her  at  once,  *'0 
beauty  of  sweet  smiles,  let  it  be  so.  I  shall 
even  take  you  to  my  capital. 

19 — 20.  O  handsome  maiden,  I  tell  you 
the  truth.  You  deserve  ail  this.  I  promise  to 
do  what  you  ask."  So  saying-,  the  royal 
sage,  (Dushmanta)  marrieo  the  beautiful 
Sakuntala  of  graceftft  walking,  according*  to 
the  due  rites ,'  and  she  accepted  him  as  her 
husband.  He  returned  to  his  capital  after 
assurmg  her  of  his  promise.  He  repeatedly 
told  her, 

21.  "I  shall  send  for  you  my  troops  of  the 
lour  sorts.  O  beauty  of  sweet  smiles,  it  is 
thus  (with  all  honour),  I  shall  take  you  to 
my  capital." 

22.  O  Janamejaya,  having  thus  promis- 
ed to  her,  the  king  went  away.  The  king, 
as  he  went  (towards  his  capital),  began  to 
think  ofv  Kanwa. 

23.  (He  thought),  "What  would  the  illus- 
trious ascetic  do  when  he  would  hear  all." 
Thus  thinking  on  his  way,  he  entered  his 
capital. 

24.  The  moment  the  king  had  gone 
away,  Kanwa  came  to  the  hermitage.  But 
Sakuntala  did  not  go  out  to  recieve  her 
father  for  shame. 

25.  The  great  ascetic  Kanwa,  possessed 
of  spiritual  knowledge  (sight),  knew  all. 
Having  thus  seen  every  thing  with  his  spiri- 
tual sight,  the  illustrious  man  was  pleased 
and  said, 

26.  *'  O  amiable  child,  the  act  that  you 
have  committed  today  in  secret  without 
having  waited  (to  receive  my  permission), 
has  not  been  destructive  of  your  virtue. 

27.  The  marriage  according  to  the 
Gandharva  form,  without  Mantras ^  and  be- 
tween a  willing  woman  and  a  willing  man,  is 
said  to  be  the  oest  to  a  Kshatrya. 

a8.  The  best  of  men,  Dushmanta,  is 
virtuous-minded  and  high-souled.  O  Sa- 
kuntala, you  have  accepted  (this  Dushma- 
nta) for  your  husband. 

29.     The  son,  whom  you  will  give  birth  to, 
will  be  mighty   and  illustrious  in    this  world. 
He  will  extend  his  sway  over  the    whole   of 
his  earth  bounded  by  the  sea. 


30.  When  that  illustrious  king  of  kii\g$ 
(your  son)  will  march  out  against  his  foes, 
his  army  will  be*  irresistible  to  all  opposi* 
tion." 

31.  Sakuntala  then  came  to  her  fatigued 
father  and  washed  his  feet.  She  took  down 
the  heavy  load  that  was  on  his  shoulder 
and  placed  the  fruits  in  proper  order. 
Then  she  said  : — 

3^.  **(0  father),  you  should  givne  your 
grace  to  my  husband,  king  Dushmanta,  the 
best  of  men. 

Kanwa  said  :— 

33.  O  beautiful  child,  I  am  propared  to 
bless  him  for  your  sake.  But  O  blessed 
girl,  reciftve  from  me  the  boon  you  desire  to 
have. 


Vaishampayana  said  :— 

34.  Thereupon,  Sakuntala,  moved  with 
the  desire  to  do  good  to  Dushmanta,  asked 
the  boon  that  Paurava  kings  should  be  ever 
virtuous,  and  never  to  be  deprived  of  their 
thrones. 

Thus  ends  the  seventy  third  chapter ^  the 
history  of  Sakuntala,  in  the  Sambhaw 
of  the  Adi  Parva, 


CHAPTER  LXXIV. 

(SAMBHABA  P ARV A, y^Continued. 

Vaishampayanasaid  :— 

1.  When  Dushmanta  went  away  from 
the  hermitage,  making  the  (above)  promises 
to  Sakuntala,  she  gave  birth  to  a  boy  of 
immeasurable  energy. 

2.  When  the  child  grew  only  three  years 
old,  he  became  in  splendour  as  blazing  as 
the  blazing  fire.  O  Janamejaya,  he  was 
endued  with  great  beauty,  magnanimity  and 
all  accomplishments. 

3.  The  best  of  pious  men,  Kanwa,  per- 
formed all  the  rites  ordained  by  the  scrip- 
tures on  that  intelligent  boy  who  b^an  to 
grow  up  day  by  day. 

4.  The  boy  was  gifted  with  sharp,  strong 
and  pearly  teeth ;  he  was  strongs  enough  to 
kill  lions,^ — he  had  all  auspicous  signs  on  his 
palms, — he  had  a  broad  forehead, — he  was 
beautiful  and  strong.  Like  a  celestial 
child,  he  began  daily  to  grow  up. 

5.  When  he  grew  six  years  old,  he  ^n-as 
so  strong  that  he  siezed  and  bound  tigers, 
boars,  baffaloes  and  elephants  to  the  trees 
that  stood  near  the  hermitage. 

6.  He  rode  on  some  of  these  wild  beasts; 
he  siezed  some  of  them,  and  sometimes  he 


AT>1  tPARVA. 


Wf 


pQt^Qed  *me  of  them  in  playful  mood.  The 
dwellers  of  the  hermitage  of  Kar.wa,  (finding 
all  this),  gave  him  a  name.  (They  said,) 
'*  As  he  subjugated  all  beasts,  let  him  be 
cialled  SarvaaamaHa.'^ 

7.  Thus  the  prince  came  to  be  caJled 
Sarvadamanat — endued  as  he  was  with  great 
strength,  energy  and  powers. 

8.  Seeing  ihe  extraordinary  acts  of  the 
boy,  the  Rishi  (Kanwa)  told  Sakuntala  that 
the  time  had  come  when  he  should  be  ins- 
talled as  the  heir-apparent. 

9.  Seeing  the  great  strength  of  the  boy, 
Kanwa  spoke  to  his  disciples  thus,  "Take 
Sakuntala  with  her  son  from  this  hermitage 
to  the  house  of  her  husband,  blessed  with- 
al 1  ausptdous  signs. 

10.  It  is.  not  fit  for  women  to  live  for 
ever  in  the  house  of  their  paternal  or  me- 
temal  relations.  Such  residence  destroys 
their  good  name,  good  conduct  and  virtue. 
Therefore,  take  her  to  her  husband's  house 
uithout  delay." 

11.  The  greatly  effulgent  desciples  (of 
Kanwa^,  having  promised  to  do  it,  started 
with  Sakuntala  and  her  son  towards  the  city 
of   Hastinapur. 

12.  That  beauty  of  fair  eye-brows,  taking 
her  lotus-eyed  son  of  celestial  beauty  with 
tier,  left  the  forest  where  she  had  first  met 
Dushmanta« 

13.  Havin|^  sent  words,  she  entered  the 
royal  court  with  her  son,  as  effulgent  as  the 
morning  sun.  And  she  was  then  mtroduced 
to  him. 

14.  The  disciples  of  the  Rishi,  having 
told  the  King  ever^  thing,  returned  to  the 
hermitage.  And  Sakuntala,  after  duly 
worshipping  the  King,  said, 


Sakuntala 

15.  O  King,  this  is  your  son.  Let  him  be 
installed  as  your  heir-apparent.  O  King, 
this  god-like  boy  was  begotten  by  you 
on  me.  O  best  of  men,  fulfil  now  the 
promise  you  made  to  me. 

16.  O  illustrious  man,  call  to  your  mind 
the  agreement  you  made  with  me  on  the 
occasion  of  our  marriage  at  the  hermitage  of 
Kanwa. 

Vaishampayaiia  said  :— 

1 7.  Having  heard  her  words,  the  King 
remembered  everything,  but  he  said,  "I  re- 
member nothing.  O  wicked  ascetic  woman, 
to  whom  do  you  belong  ? 

18.  I  do  not  remember  to  have  any 
connection  with  you  with  rqjrard  to  (either) 
Dharma,  Artha  or  Kama.  Go,  or  stay  or 
do  whatever  you  please." 


19.  Thus  being  addressed,  the  beautiful 
ascetic  lady  was  filled  with  shame.  She  lost 
her  consciousness  from  grief,  and  she  stood 
like  a  woden  post. 

20.  Soon  became  tier  eyes  red  like  cop- 
per ;  her  lips  began  to  quiver  ;  she  cast 
upon  the  King  her  (angry)  glances  which 
seemed  to  burn  him. 

21.  Her  rising  anger  and  blazing  fire  of 
her  asceticism  she  kept  down  with  a  great 
effort. 

22.  Collecting  her  thought  in  a  moment, 
she  thus  addressed  her  husband  looking 
straight  at  him  in  grief  and  in  anger. 

23.  '*0  great  king>  knowing  every 
thing,  how  can  you,  like  a  mean  and  inferior 
man,  say  that  you  know  nothing  ? 

24.  Your  heart  is  the  witness  to  the  truth 
or  to  the  falsehood  of  my  words.  Therefore, 
speak  the  truth,  and  do  not  degrade  your* 
self. 

25.  He,  who  has  one  thing  in  his  mind, 
but  represents  another  thing  to  others,  is  a 
thief  and  a  robber  of  his  own  self.  What  sin 
is  he  not  capable  of  committing  ? 

26.  You  think  that  you  alone  know  what 
you  did.  But  do  you  not  know  that  the 
great  Omniscient  One  dwells  in  your  heart. 
He  knows  all  your  sins,  and  you  sin  in  his 
presence. 

27.  Man,  when  sinning,  thinks  that  no 
one  sees  him.  But  he  is  seen  by  the  celes- 
tials and  by  the  Diety  who  dwells  in  every 
heart. 

28.  The  sun,  the  moon,  the  air,  the  fire, 
the  earth,  the  sky,  the  water,  the  heart, 
Yama,  the  day,  the  night,  the  twilight  and 
Dharma  see  every  act  of  man. 

29.  Yama,  the  son  of  Yivaswata,  takes 
no  account  of  the  sins  of  that  man  with  whom 
the  Diety,  the  witness  of  all  acts,  remains 
pleased. 

30.  But  that  sinner,  with  whom  the  great 
Diety  is  not  pleased,  is  punished  by  Yama 
for  his  wicked  deeds. 

31.  He,  who  falsely  represents  his  self 
and  thus  degrades  himself,  is  never  blessed 
by  the  celestials.  Even  his  own  soul  does 
not  bless  him, 

32.  I  have  come  of  my  own  accord,  but 
I  am  a  devoted  wife  to  my  husband.  Do 
not  disrespect  me.  I  am  your  wife,  and 
deserve  to  be  treated  respectfully, 

33.  Why  do  you  treat  me  before  all 
these  men  like  an  ordinary  woman  ?  I  anp 
certainly  not  crying  jn  the  wilderness.  Do 
you  not  hear  me  ? 


xcS 


MAUABHARATA. 


34.  O  Dushmanta,  If  you  refuse  what  I 
ask  you  to  do,  your  head  will  to  day  be 
divided  into  a  thousand   pieces. 

35.  The  learned  men  of  old  say  that 
the  husband  himself^  entering  into  the  womb 
of  his  wife,  comes  out  as  the  son.  There- 
fore, the  wife  is  called  yaya, 

36.  The  son,  that  is  bom  to  a  wise  man, 
rescues  the  spirits  of  his  deceased  ances- 
tors. 

37.  Because  the  son  rescues  his  ancestors 
from  the  hell,  called  Put,  therefore  he  has 
been  called  by  the  self -created  (Brahma) 
himself  as  Putra, 

38.  A  man  conquers  the  world  by  the 
birth  of  a  son  ;  he  enjoys  eternity  by  that  of 
a  grandson  ;  the  great  grandfathers  enjoy 
eternal  happiness  by  the  birth  of  a  grand- 
son's son. 

39.  She  is  a  true  wife  who  is  a  good 
house-wife  ;  she  is  a  true  wife  whose  heart  is 
devoted  to  her  husband ;  she  is  a  true  wife 
who  is  faithful  to  her  husband. 

40.  A  man*s  half  is  his  wife,  the  wife  is 
her  husbands'  best  of  friends ;  the  wife  is 
the  source  of  Dharma,  Artha  and  Kama  ; 
the  wife  is   the  source  of  salvation. 

41.  Those  that  have  wives  can  per- 
form religious  acts  ;  those  that  have  wives 
lead  demestic  lives.  Those  that  have 
wives  can  be  happy,  and  those  that  have 
wives  can  achieve  good    fortune. 

42.  The  sweet-speeched  wives  are  their 
husband's  friends  on  the  occasion  of  joy  ; 
they  are  as  fathers  on  occasions  of  religious 
acts  ;  they  are  as  mothers  in  the  hours  of 
illness  and  woe. 

43.  Even  in  the  deep  forest,  the  wife  is 
thd  refreshment  and  solace  to  her  roaming 
husband.  He  who  has  a  wife,  is  trusted  by 
all.  The  wife,  therefore,  is  man's  great 
means  of  salvation. 

44.  When  the  husband  eoes  to  the  land 
of  Yama,  leaving  this  world,  it  is  the  devo- 
ted wife  only   that  accompanies  him  there. 

45.  The  wife,  gone  bofore  (dying  before 
her  husband),  waits  for  the  spirit  of  her 
husband,  and  if  the  husband  goes  before, 
the  chaste  wife  soon  follows  him. 

46.  O  king,  for  all  these  reasons,  mar- 
riage exists  (in  this  world).  The  husband 
enjoys  the  company  of  his  wife,  both  here 
in  this  world  and  hereafter. 

47.  The  learned  men  have  said  that  a 
man  himself  is  bom  as  his  son  ;  therefore, 
a  man  whose  wife  has  given  birth  to  a  son, 
should  look  upon  her  as  his  mother. 

4JJ.  Looking  at  the  face  of  the  son,  be- 
gotten on    his  wife,   a    man   seei    his  own 


face  as  he  does  in  a  mirror  ;  and  feels  Iiini* 
self  as  happy  as  a  virtuous  man  attaining 
to  heaven. 

49.  Men,  burnt  by  mental  grief  or  afflict- 
ed by  disease,  feel  as  much  relieved  as  a 
perspiring  man  does  in  a  cool  bath. 

50.  No  man,  even  in  anger,  should  even 
do  any  thing  that  is  disagreeable  to  his 
wife  ;  for  happiness,  joy,  virtue  and  everj-- 
thing  depend  on  the  wife. 

51.  Wife  is  the  sacred  soil  in  which 
the  husband  is  bom  again.  Even  Rishis 
cannot  create  men  widiout  women. 

52.  What  is  a  greater  happiness  to  a 
father  than  what  the  father  feels  when  hts 
son,  running  to  him,  clasps  him  with  his 
(tiny  little)  arms,  though  his  body  is  full 
of  ciust  and  dirt  ? 

53.  Why  are  you  treating  with  indefer- 
ence  this  your  son  who  has  himself  come 
to  you,  and  who  is  wistfully  casting  his 
glances  towards  you  ? 

54.  Even  ants  support  their  off-spring 
and  do  not  destroy  their  eggs.  Why  then 
should  you  not,  being  learned  in  the  rules 
o£  piety,  support  your  own  child  ? 

55.  The  touch  of  the  sandal-paste,  that 
of  women  and  water,  is  not  so  pleasing  as 
that  of  one's  own  infant  son,  locked  in  hts 
embrace. 

56.  As  the  Brahmana  is  the  best  among 
bipeds  (men),  as  cow  is  the  best  among 
quadrupeds,  as  preceptor  is  the  best  among 
all  superiors,  so  is  the  son  among  all  objects 
pleasing  to  the  touch. 

57.  Let  this  handsome  son  touch  you  in 
your  embrace.  There  is  nothing  \n  the 
world  more  pleasing  to  the  touch  than  that 
of  a  son. 

58.  O  chastiser  of  foes,  O  great  king, 
I  gave  birth  to  this  boy,  the  dispeller  of 
your  grief,  after  the  completion  of  three 
years. 

59.  O  descendant  of  the  Puru  race, 
when  I  was  in  the  lying-in  room,  the  fol- 
owing  words  were  uttered  in  the  sky, — He 
shall  perforht  one  hundred  horse-sacrifices. 

60.  Men,  going  to  places  remote  from 
their  homes,  take  up  other  men's  sons  on 
their  laps,  and  smelling  their  heads,  feel 
great  happiness. 

61.  You  know  that  the  Brahma  nas  utter 
the  folk>wing  Vedic  Mantras  at  the  birth- 
day, ceremony  of  thc,child. 

62.  "  You  are  bom  of  my  body ;  you 
have  spmng  from  my  heart.  You  are 
myself  in  the  form  of  my  son.  Live  for  one 
hundred  years." 


ADl  PARVA. 


109 


63.  "  My  life  depends  on  you.  The 
continuation  of  my  race  also  depends  on 
you.  Therefore,  live  in  happiness  for  one 
hundred  years." 

64.  He  (this  boy)  has  sprung  from  your 
body,  he  is  a  second  being  begotten  from 
you.  Behold  your  own  self  in  your  own 
son^  as  you  see  your  image  in  the  clear 
waters  of  the  lake. 

65.  As  the  sacrificial  fire  is  kindled  from 
the  domestic  fire,  so  has  this  one  (your  son), 
sprung  from  you.  Though  you  are  one, 
3'ou  have  divided  yourself  m  two. 

66.  O  king,  in  your  hunting  expedition, 
I  was  approached  by  you  when  I  was  a 
vergin  in  my  father's  hermitage. 

67.  Urvasi,  Provachetta,  Sahagani, 
Menaka,  Vishwachi,  and  Ghritachl,  these 
are  the  six  formost.  Apsaras. 

68.  Amongst  them  again,  Menaka, 
bom  of  a  Brahmana,  is  the  first.  Descend- 
ing from  heaven  on  earth,  she  gave  me 
l^irth  from  her  association  with  Vishwa- 
mtttra. 

69.  TheApsara  Menaka  gave  me  birth 
in  a  valley  of  the  Himalayas.  Devoid 
of  affections,  she  went  away,  leaving  me 
there,  as  if  I  was  a  child  of  some  others. 

70.  What  great  sin  did  I  commit  of  old 
in  some  other  life  that  I  was  cast  away  by 
my  parents  in  my  infancy,  and  now  I  am 
cast  away  by  you  ? 

71.  Cast  ofiE  from  you,  1  am  ready  to  go 
back  to  the  hermitage.  But  you  shoiild 
not  cast  off  this  child  who  is  your  own  son. 

Dashmanta  said  :— 

73<  O  Sakuntala,  I  do  not  know  that 
I  begot  this  child  on  you.  Women  gen- 
erally speak  falsehood.  Who  will  believe 
your  words  ? 

73.  Your  mother  is  lewd  Menaka,  desti- 
tute of  affection  ;  she  cast  you  off  in  the 
vallgr  of  the  Himalayas  as  one  casts  off 
the  flowers  after  offering  them  to   the  gods. 

74.  Your  father  also  is  lustful  V ish wa- 
rn itra  of  the  Kshatrya  race,  destitute  of  all 
affection, — the  man  who  was  tempted  to 
become  a  Brahmana. 

75.  But  (if  you  say),  Menaka  is  the 
foremost  of  Apsaras,  and  Vishwamitra 
is  the  foremost  of  Rishis,  why  then  do  you, 
being  their  daughter,  speak  like  a  lewd 
woman  ? 

76.  Your  these  words  deserve  no  cre- 
dence. Are  you  not  ashamed  to  utter  them 
, — specially  before  me  ?  Go  away,  O  wicked 
ascetic  womaiL 

77.  Where  is  now  that  best  of  gre;it 
Rishis  (Vishwamitra),  and  that  best  of  Ap- 


saras Men^tka  ?  Aad  where  are  you,  (though) 
in  the  humble  garb  of  ascetics. 

78.  Your  this  son  is  very  big,  and  ap- 
pears to  be  very  strong.  How  has  he, 
within  so  short  time,  grown  up  like  a  Sala 
sprout  ? 

79.  You  are  born  very  low,  you  speak 
also  like  a  lewd  woman.  You  were  lustfully 
conceived  by  Menaka. 

80.  O  ascetic  woman,  all  that  you  say 
is  quite  unknown  to  me.  I  do  not  know  you. 
Go  away  wherever  you  please. 

81.  O  king,  you  (can)  see  the  faults  of 
others,  though  they  may  be  as  small  as  the 
mustard  seed.  But  you  can  not  see  your  own 
faults,  though  they  are  as  big  as  the  Vilvfa 
fruit. 

82.  Menaka  is  a  celestial,  (nay)  Menaka 
is  considered  to  be  the  best  of  celestials.  O 
Dushmanta,  my  birth  is  nobler  than  your 
own. 

^3'  O  great  king,  you  walk  on  earth, 
but  I  roam  in  the  sky.  Know  that  the  diff- 
erence between  you  and  me  is  like  that  of  a 
mustard  seed  and  the  Meru  (mountain.) 

84.  O  king,  behold, — I  can  go  to  the 
abodes  of  Indra,  Kuvera,  Yama  aad 
Varuna, 

85.  O  sinless  man,  there  is  a  proverb 
which  I  am  going  to  mention  to  you  ;  (but  I 
am  not  doing  it)  from  any  evil  motive,  but 
only  as  an  example.  Therefore,  kindly 
pardon  me  for  referring  to  it. 

86.  The  ugly  man^  until  h»  sees  his  face 
in  a  mirror,  considers  himself  more  hand- 
some than  others. 

87.  But  when  he  sees  his  own  face  in  the 
mirror,  it  is  then  that  he  perceives  the  diff- 
erence between  himself  and  others* . 

88.  He,  who  is  really  very  handsome, 
never  taunts  others.  He,  who  too  much 
vilifies  others,  is  only  considered  to  be  a 
reviler. 

89.  As  the  swine  seeks  for  the  dirt  and 
filth  even  when  it  is  in  a  flower-garden,  so 
does  a  wicked  man  chose  only  evil  out  of  the 
evil  and  the  good  that  others  speak. 

90.  But  as  the  geese  always  extract 
milk,  though  mixed  with  water,  so  docs  a 
wise  man  accept  only  what  is  good  from  the 
speech  that  is  intermixed  with  both  gbod  and 
evil. 

91.  Honest  men  always  feel  pain  to 
speak  ill  of  others*  but  wicked  men  always 
derive  pleasure  in  doing  it. 

92.  Honest  men  always  feel  pleasure 
in  showing  respect  towards  the  old  (good 
men),  but  the  fods  always  feel  pleasure 
in   abusing  them) 


tio 


MAMABHARATA. 


93.  Honest  men  are  happv  in  not  seek- 
ing others'  fault,  but  the  fools  are  happy 
in  doing  it.  The  wicked  always  speak  ill  of 
honest  men,  but  honest  men  never  mjure  the 
wicked,  even  if  injured  by  them. 

94.  What  could  be  more  ridiculous  in 
the  world  than  this,  that  those  that  are  wick- 
ed should  represent  really  honest  men  as 
wicked. 

95.  Even  athiests  are  afraid  of  those  who 
have  fallen  from  truth  and  virtue,  as  all  men 
are  afraid  of  the  snakes  of  virulent  poison. 
(When  such  is  the  case  with  an  athiest), 
what  shall  I  speak  of  me  who  is  a  thiest  ? 

96.  The  man,  who  having  begotten  a 
son  who  is  his  own  image,  does  not  look 
after  him,  never  gains  the  higher  worlds. 
The  celestiads  destroy  his  good  fortune  and 
wealth. 

97.  The  Pitris  (ancestors)  have  said 
that  the  son  continues  the  race  and  supports 
the  relations ;  therefore,  to  give  birth  to  a  son 
is  the  best  of  all  pious  acts:  Therefore,  your 
this  son  should  not  be  abondoned. 

98.  Manu  has  said  that  there  are  five 
kinds  of  sons,  namely  those  begotten  by  one 
on  his  wife,  those  obtained  from  others, 
those  purchased  for  a  price,  those  reared  out 
of  affection,  and  those  begotten  on  other 
women. 

o^.  Sons  support  the  religion  and 
achievements  of  men ;  they  increase  their 
hapginessj  they  rescue  the  dead  ancestors 
from  hell, 

100.  Therefore,  O  best  of  kings,  it  is 
not  proper  for  you  to  abondon  your  son.  O 
king  of  the  earth,  cherish  your  own  self, 
truth  and  virtue,  (by  cherishing  your  this 
son). 

loi.  O  best  of  kings,  it  is  not  proper  for 
you  to  play  hipocri's  in  this  matter.  The 
dedication  of  a  tank  is  more  meritorious 
than  that  of  one  hundred  wells.  A  sacrifice 
is  more  meritorious  than  the  dedication  of  a 
tank.  But  (to  beget  a  son)  is  more  merito- 
rious than  the  celebration  of  sacrifices. 
Truth  (however)  is  more  meritorious  than  the 
birth  of  one  hundred  sons. 

102.  If  one  hundred  horse-sacrifices  and 
truth  were  weighed,  truth  would  be  found 
heavier  than  one  hundred  horse-sacrifices. 

103.  O  king,  I  tell  you,  truth  is  equal  to 
the  sudy  of  the  entire  Vedas  and  ablutions 
in  an  the  sacred  pilgrim^es. 

104.  There  is  no  virtue  equal  to  truth, 
there  is  nothing  (in  this  worlm  superior  to 
truth.  And  there  is  nothing  (again)  more 
sinful  than  falsehood. 

\m$,  O  king,  truth  is  the  great  Brahma, 
truth  is  the  great  vow;  therefore,  O  king,  do  | 


not  violate    your    pledge.     Let    truth   and 
yourself  be  ever  united. 

106.  If,  however,  you  are  united  with 
falsehood,  if  you  do  not  place  any  credence 
on  my  word,  I  shall  go  away  from  this 
place  of  mv  own  accord.  Your  companion- 
ship shouici  not  be  sought  after. 

107.  But,  O  Dushmanta,  (know  this 
for  a  certainty),  that  when  you  are  dead,  my 
this  son  shall  rule  the  whole  earth,  surround- 
ed by  the  four  seas  and  adorned  by  the 
king  of  mountains. 

Vaishampayana  said : — 

108.  Having  said  all  this  to  the  king, 
Sakuntala  turned  her  back.  Thereupon  a 
voice  from  the  sky,  coming  from  one  who 
had  no  visible  shape,  addressed  Dushmanta 
who  was  sitting,  surrounded  by  his  minis- 
ters, priests  andf  Ritwikas. 

109.  (It  saidj,  *'0  Dushmanta,  the 
mother  is  but  a  sheath  of  flesh  (within  which 
the  son  dwells).  The  son,  sprungfrom  the 
father,  is  the  father  himself.  Therefore, 
cherish  your  son  and  do  not  insult  Sakun- 
tala. 

no.  O  best  of  men,  the  son  begotten  by 
one's  own  self,  rescues  him  from  the  abode 
of  Yama.  You  are  the  father  of  this  son. 
Sakuntala  has  spoken  the  truth. 

111.  The  husband  divides  his  body  in 
two  parts  and  is  bom  in  the  womb  of  his 
wife  as  the  son.  O  king,  O  Dushmanta, 
therefore,  cherish  your  this  son,  bom  of 
Sakuutala. 

112.  To  forsake  one's  own  son  and  to 
live  thereafter  is  a  great  misfortune.  There- 
fore, O  descendant  of  the  Pumrace,  cherish 
your  this  high-souled  son,  bom  of  Sakun- 
tala. 

1 13.  As  you  will  cherish  this  child  at  our 
word,  therefore,  your  this  son  will  be  kno^^n 
by  the  name  of  Bharata. 

114.  Having  heard  these  words  of  the 
dwellers  of  heaven,  the  king  of  the  Puru 
race  was  much  pleased,  and  addressiug  his 
priests  and  ministers,  he  said : — 

115.  "Hear  all  of  you  the  words  of  the 
messenger'of  heaven.  I  myself  know  that 
this  boy  is  my  son. 

116.  If  I  had  accepted  him  as  my  son  at 
Sakuntala's  words,  my  people  would  have 
been  suspicious,  and  my  son  also  would  not 
have  been  considered  to  be  pure  (of  pure 
birth)." 

Vaishaini^yana  said:— 

117.  O  descendant  of  the  Varata  race, 
the  king  was  exceedingly  pleased,  because 
the  purity  of  the  birth  of  liis  son  was  estab- 
lished by  the  messenger  of  heaven. 


ADl  PARVA. 


Ill 


Ii8.  He  then  performed  with  joy  all 
those  rites  which  a  father  should  perform 
for  his  son. 

119.  He  smelt  his  son's  head;  he  em- 
braced him  with  affection.  The  Brahmanas 
uttered  blessingfs  on  him,  and  the  bards 
began  to  applaud  him. 

120.  The  king  then  enjoyed  the  great 
pleasure  that  one  feels  at  the  touch  of  one's 
own  son.  Dushmanta  also  received  his 
wife  (Sakuntala)  with  all  honour  and 
affection.  Affectionately  pacifying  her,  he 
spoke  to  her  thus  ; — 

121 — 22.  "O  lady,  my  union  with  you 
took  place  in  private.  None  knew  of  it,  and 
therefore,  it  is  natural  that  people  should 
have  thought  that  our  union  was  only  out  of 
lust,  and  that  we  were  not  husband  and 
wife.  This  son,  installed  as  my  heir-appa- 
rent, would  have  been  considered  as  a  man 
of  impure  birth.  Therefore,  I  was  thinking 
how  best  to  establish  your  purity. 

123.  O  dearest,  O  lady  of  beautiful  eyes, 
I  have  forgiven  you  for  all  the  hard  words 
you  have  uttered  in  anger.  You  are  my 
darling." 

124.  O  descendant  of  the  Bharata  race, 
having  spoken  thus  to  his  dear  queen 
(Sakuntala),  the  royal  sage  Dushmanta, 
received  her  with  the  presents  of  perfume, 
food  and  drink. 

in5.  The  king  Dushmanta,  thereupon, 
installed  the  son  of  Sakuntala  as  his  heir- 
apparent,  bestowing  upon  him  the  name  of 
Bharata. 

126.  From  that  day  the  invincible  car  of 
Bharata,  like  the  car  of  the  celestials,  with 
its  famous  and  bright  wheels,  traversed  the 
whole  earth,  filling  it  with  its  rattle. 

127.  The  son  of  Dushmanta  (Bharata) 
brought  under  his  sway  all  the  kings  of 
the  world.  He  ruled  his  subjects  virtuously 
and  gained  great  fame. 

128.  That  king  (Bharata)  was  known 
by  the  name  of  Lhakravarti  and  Sarva- 
vaunia.  He  performed  many  sacrifices  like 
Indra,  the  lord  of  the  Marutas. 

129.  Kanwa  was  the  chief  priest  in 
those  sacrifices,  and  great  offerings  were 
made  to  the  Brahmanas.  The  fortunate 
king  performed  both  the  cow  and  the  horse- 
sacrifices. 

130.  Bharata  gave  one  thousand  gold 
coins  to  Kanwa  as  his  sacrificial  fee.  From 
this  Bharata  has  followed  this,  "  achieve- 
ment of  Bharata ;"  from  him  has  sprung 
this  great  race  (of  Bharata.) 

131—^2.  All  kings  that  were  born  after 
him  are  called  after  his  name.  And  in  this 
Bharata  race    were    many    god -like    and 


greatly  powerful  best  of  monarchs.  They 
were  like  Brahma  himself.  Their  name? 
are  countless. 

133.  O  descendant  of  the  Bharata  race, 
I  shall  name  only  the  chief  ones,  who  were 
all  blessed  with  great  fortune  and  devoted 
to  truth  and  honesty.  They  were  all 
like  the  celestials. 

Thus  ends  the  seventy  fourth  chapter  ^  the 
end  of  the  history  of  Sakuntala,  in  th$ 
Sambnava  of  the  Adi  Parva. 


CHAPTER   LXXV. 
(SAMBHAVA  PARW A.)'-Continued. 

Vaishampanya  said  :— 

I.  O  sinless  one,  Prajapati  Daksha, 
Vaivatsata  Manu,  Bharata,  Kuru,  Pura^ 
Ajamira, 

2 — 3.  Jadava  and  all  the  other  kings  of 
the  Bharata  race, — O  sinless  king,  I  shall 
now  recite  the  holy,  illustrious,  and  long  life- 
bestowing  histories  of  these  great  men.  They 
were  as  effulgent  as  the  sun  and  the  great 
Rishis. 

4.  Prachata  had  ten  sons,  who  were  all 
devoted  to  asceticism,  and  they  all  possessed 
every  virtue.  They  burnt  with  the  fire  of 
their  mouth  many  medicinal  plants. 

5.  O  best  of  king,  from  them  was  born 
Prachatas  Daksha,  and  from  Daksha  sprang 
all  creatures.  Therefore,  he  was  called  the 
Grandsire. 

6.  The  Rishi  Daksha,  bom  of  Prachatas, 
begot  one  thousand  sons,  uniting  with 
Virini ;  they  were  all  of  rigid  vows  like 
himself. 

7.  Narada  taught  these  one  thousand 
sons  of  Daksha  the  excellent  philosophy 
of  Sankhya,   the  means  of  salvation. 

8.  O  Janamejaya,  the  lord  of  creation 
Prajapati  Daksha,  from  the  desire  of  ereat- 
ing  more  creatures,  begot  fifty  daughters. 
He  made  them  all  his  Putrees, 

9.  He  bestowed  ten  of  his  daughter^ 
on  Dakshha,  thirteen  on  Kashyapa,  and 
twenty -seven  on  Chandra  who  were  all  en- 
gaged In  indicating  time. 

10.  Kashyapa,  the  son  of  Marichi,  be- 
bot  on  his  wife,  the  daughter  of  Dakhsha, 
who  was  the  eldest  among  his  thirteen  wives, 
Aditya, 

II.  The  greatly  effulgent  celestials,  Indra, 
being  at  their  head,  and  Vivaswata  also. 
Vivaswata's  son  was  bom  Yama,  the  great 
lord. 

12.  Martanda  (Vivaswata)  begot  another 
son   who  was  gifted  with  great  intelliger'*'" 


u^ 


MAHA&HARATA. 


and  he  was  called   Manu.    Yama  was  his 
younger  brother. 

13.  Manu  was  ispreatly  wise  and  virtuous ; 
he  became  the  progenitor  of  a  race.  The 
offspring  of  Manu  were  called  Manavas, 
(human  beings.) 

14*  It  was  from  Manu  that  all  men,  in- 
cluding Brahmanas,  Kshatr>^as,  and  others 
have  been  born.  O  great  king,  the  Brah- 
manas and  Kshatryas  were  subsequently 
united. 

15.  Those  sons  of  Manu,  who  were  Brah- 
manas, became  devoted  to  the  study  of 
the  Vedas.  Vena,  Phrishnu,  Norishyana, 
Navaga,  Ikshaku, 

16.  Kurusha,  and  Sarjatf,  the  eighth  a 
daughter,  named  I  la,  the  ninth  Prishadhru, 
who  was  gifted  with  all  the  virtues  of 
Kshatryas. 

17.  Nabhagarishata  was  the  tenth  son 
of  Daksha.  Besides  these,  Manu  had  fifty 
other  sons  on  earth, 

18.  We  have  heard,  they  all  perished 
quarrelling  with  one  another.  The  learned 
Pururava  was  born  of  Ila- 

18.  We  have  heard  that  Ila  was  both 
the  father  and  the  mother  of  Pururava.  He 
had  sway  over  thirteen  islands  of  the  sea. 
Though  he  was  a  human  being,  yet  he  re- 
main^ always  surrounded  by  superhuman 
companions. 

20.  Pururava,  intoxicated  with  the  pride 
of  power  which  he  possessed,  quarrelled 
with  the  Brahmanas,  caring  little  for  their 
anger.     He  robbed  them  of  their  wealth. 

21.  Seeing  this,  Sanatkumar  came  from 
the  region  of  BrsJima,  and  gave  him  good 
counsel,  which  he  did  not  accept. 

22.  Thereupon,  the  wrath  of  the  great 
Rishis  was  excited',  and  the  king,  who  was 
intoxicated  with  the  pride  of  power  and  who 
lost  his  reason,  was  immediately  killed  by 
their  curse. 

23.  This  king  (Pururava)  brought  from 
the  region  of  the  Gandharvas,  three  kinds 
of  fire  for  sacrificial  purposes  with  the 
Apsara  Urvashi. 

24.  He  begot  six  sons  on  Urvasi,  namely 
Ayus,  Dhimata,  Amavasu,  Dhridhayus^ 
and  S^tayus. 

25.  It  is  said  that  Ayus  begot  on  the 
daughter  of  Swarvavanu  four  sons,  namely 
Nahu^ha,  Vrihadhasarmana,  Rajingaya, 
and  Anenas. 

26.  O  king,  of  all  the  sons  of  Ayus, 
Nahusha  was  exceedingly  intelligent  and 
powerful.  He  ruled  his  kmgdom  with  great 
virtue. 


27.  Kinfir  Nahusha  equally  supporteci 
the  Pitris,  the  Devas,  the  Rishis,  the  Gan* 
dharvas,  the  Nagas,  theRakshasas,  the  Brah- 
manas, the  Kshatryas  and  the  Vaisyas. 

28.  He  suppressed  all  the  robbers  with 
a  mighty  hand ;  he  made  them  pay  tribute 
to  the  Rishis  and  carry  them  on  their  back 
as  beasts  of  burdens. 

29.  Beating  the  very  dwellers  of  heaven 
with  his  beauty,  his  asceticism,  his  prowess 
and  energy,  he  ruled  the  earth,  as  if  he 
was  Iiidra  himself. 

30.  Nahusha  begot  six  sweet-speechcd 
sons,  namely,  Yati,  Yayati,  Sanyati,  Ajatii 
Ayati  and  Dhrava. 

31.  Yati  adopted  asceticism,  and  became 
a  great  Rishi  like  Brahma  himself.  Yayali 
became  greatly  virtuous. 

32.  He  ruled  over  the  whole  earth ;  he 
performed  many  sacrifices;  he  worshipped 
the  Pitris  with  great  reverence,  knd  showed 
a  great  respect  towards  the  celestials. 

33.  He  showed  great  kindness  and 
favour  to  all  his  subjects,  and  he  was  never 
defeated  by  any  foe.  His  sons  were  all 
great  bow-men,  and  were  gifted  with  all 
accomplishments. 

34.  O  great  king,  they  Were  bom  of 
Devjani  and  Sarmlshta,  his  too  wives. 
From  Devjani  wef*e  bofn  Vadus  and 
Tarvasu. 

35.  Froth  Sartnishta  Wert  bom  Drahvu, 
Anu,  and  Puru.  O  kine,  after  ruling  his 
subjects  with  virtue  for  a  long  time, 

36.  The  son  of  Nahusha  (Yayati) 
wa$  attacked  by  the  terfible  old  age  which 
destroyed  his  pei^sortal  beauty.  Having 
been  thus  attacked  by  old  age,  the  king 
thus  addressed  his  sons, 

37 — ^38.  Namely  Yadu,  Purti,  Tarvasu, 
Drahyu  and  Anu,  *•  O  Dear  sorts,  1  wish 
to  be  young,  and  desire  to  pass  my  time* 
with  young  women.  Help  rtie  In  this,"' 
His  eldest  son,  borrt  of  DeVjani  said, 

39.  '*What  do  you  require?  Do  you 
want  to  have  our  youth  ?"  Ya3rati  replied^ 
**  Accept  my  old  age. 

40.  I  would  theri  efljoy  niyself  with 
your  youth.  .  During  a  long  sacrifice,  I  was 
cursed  by  the  Rishi  Usanas,  and  therefore^ 
thus  have  I  lost  all  my  powers  of  enjoying 
sensual  pleasures.  O  sons,  I  shall  enjoy 
myself  wah  your  youth. 

41.  (Therefore),  ta^  any  of  you  my 
decrepitude,  and  rule  ttie  kingdom  with  my 
body.  I  woutd  then  enjoy  myself  with  a 
renovated  youthful  body. 

42.  Yadu  and  other  sons  did  not 
agree  to    take  upon    them  his    old    age« 


ADI   PARVA* 


113 


Thereupon,  his  youngest  son,   the    Virtuous 
and  powerful  Puru  said, 

43.  "O  king,  enjoy  again  with  a  reno- 
vated body  and  returned  youth.  I  shall  take 
upon  me  your  old  age,  and  I  shall  rule  the 
kingdom  at  your  command/' 

44.  Thus  being  addressed,  the  royal 
sage  (Yayati)  transferred  his  did  age  on  his 
high-souled  son  (Puru)  with  his  power  of 
asceticism. 

45.  The  king  ^atn  became  a  young  man 
with  the  youth  of  Puru  ;  and  Puru  with  the 
old  age  of  his  father  upon  him  ruled  the 
kingdom. 

46.  Even  when  one  thousand  years  had 
thus  passed  away,  Vayati.  the  best  of  kings, 
the  invincible  hero,  remained  as  strong  and 
powerful  as  a  tiger. 

47.  He  enjoyed  for  a  tong  time  the 
sweet  company  of  his  two  wives.  He  en» 
joyed  with  (Apsara)  Vishwachi  in  the  gar- 
dens of  Chitraratha  (Gandharva  king.y 

48.  That  illustrious  man  had  not  his 
desires  satiated  even  after  this.  There- 
upon, the  king  remembered  the  following 
words  of  the  Purana. 

49.  *' One's  desires  are  never  satiated 
with  enjoyments.  On  the  other  hand,  with 
indulgence  they  flame  up  like  the  sacrificial 
fire  with  Ghee  poured  into  it. 

50.  Even  if  one  enjoys  the  wly>le  earth, 
with  its  wealth,  its  diamonds,  golJ,  animals 
and  women,  still  his  desires  will  not  be 
satiated. 

51.  It  is  only  when  a  man  does  not 
commit  a  sin  in  thought,  deed  or  word  in 
respect  of  any  living  creatures,  it  is  then 
that  he  attains  to  the  purity  of   Brahma. 

53.  When  a  man  fears  nothing,  and 
when  he  is  feared  by  none,  when  he  desires 
for  nothing,  and  when  he  injures  none,  it  is 
then  that  he  attains  to  the  purity  of  Bramha." 

53.  The  greatly  wise  king,  seeing  this, 
and  having  been  satisfied  that  one's  desires 
are  never  satiated,  received  back  his  old  age 
from  his  son. 

54.  Though  his  desires  were  not  satiated, 
he  gave  back  his  youth  to  his  son  Puru,  and 
installed  him  on  the  throne,  saying, 

55.  "From  you  my  race  would  cotinue. 
You  are  my  true  son  and  hsir.  My  race 
will  be  known  in  the  world  after  your  name." 

Vaishampayana  said  :— 

56.  That  best  of  kings,  (Yayati),  having 
installed  Puru  on  the  throne  went  to  the 
mount  Vrigu  to  become  a  great  ascetic. 

57.  After  many  years  he  succumbed  to 
the  inevitable  influence  of  Time.     Observing 

»5 


the  vow  of    fasting,   he    ascended    heaven 
with  his  wives. 

Thus  ends  the  seventy  fith  chapter^  the 
history  of  Yayati  tin  the  Sambhava  of  the 
Adi  Parva, 


CHAPTER    LXXYI. 

(SAMBHAVA  VXKVX.)^Continued. 

Janamejaya  said:-- 

1.  How  did  our  ancestor  (Yayati)  who 
was  the  tenth  from  Prajapati,  obtain  the 
unobtainable  daughter  of  SuKra  7 

2.  O  great  ascetic,  I  desire  to  hear  this 
in  detail.  Tell  me  also  separately  the  ac- 
count of  those  kings  who  were  the  founders 
of  dynasties. 

Vaishampayana  said  :— 

3 — 4.  O  J;  namejaya,  the  king  Yayati 
was  as  effulgent  as  indra  himself.  I  shall 
tell  you  in  reply  to  your  question  how  Sukra 
and  Vrishaparva  bestowed  (on  the  king> 
their  daughters  in  due  rites,  and  I  shall 
specially  narrate  how  the  union  of  the  king 
Yayati,  the  son  of  Nahusha,  took  place 
with  Devjani. 

5.  In  the  days  of  yore,  great  battles 
were  often  faught  between  the  Devas  and 
the  Asuras  for  the  sovereignty  over  the 
three  worlds. 

6.  From  the  desire  of  securing  vk:tory, 
the  celestials  appointed  the  Rishi  who  was 
the  son  of  Angirasha  (Vrihaspati)  as  their 
priest  to  conduct  their  sacrifices; '  and  their 
opponents  appointed  Usanas  (Sukra)  as 
their   priest  tor  the  same  purpose. 

7.  There  was  much  boastful  rivalry  be- 
tween these  two  Brahmanas.  All  those  Da- 
navas  that  were  killed  in  battle  by  the  Devas 

8.  Were  revived  by  that  sage  (Sukra) 
with  (he  power  of  his  knowledge ;  and  they, 
thus  being  made  alive,  fought  again  with  the 
celestials. 

9.  The  Asuras  also  killed  many  Devas, 
but  the  greatly  learned  Vrihaspati  could  not 
revive  them. 

10.  He  did  not  know  the  science  of 
Sanjibani  (  gpving  life  to  the  dead)  which  the 
greatly  powerful  Rishi  (Sukra)  knew  very 
well.  The  celestials  were,  therefore,  very 
sorry. 

11.  Thereupon,  the  celestials,  in  great 
anxiety  and  in  fear  of  the  learned  Usanas, 
went  to  Kacha,  the  eldest  son  of  Vrihaspati ; 
and  they  spoke  to   him   thus, 

12.  **VVo  ask  for  your  protection,  we 
worship  you.     Help  us  in  a  work    which     " 


114 


mahabharata. 


consider  as  very  important.  The  knowledge 
of  that  science  whicn  is  known  to  that  Bran- 
mana  of  immeasurable  prowess, 

13.  Sukra,  must  be  obtained  by  you  as 
soon  as  possible.  You  will  then  be  a  shnr- 
er  with  iis  in  all  sacrificial  offerings.  You 
shall  find  that  Rrahmana  (Sukra)  in  the 
court  of  (king)  Vrishaparva. 

14.  He  always  protects  the  Danavas,  but 
never  the  celestials^  their  opponents.  You 
are  younger  than  he,  and  you  are,  therefore, 
able  to  revere  him. 

15.  You  can  also  adore  Devjani,  the 
favourite  daughter  of  that  illustrious  man. 
You  are  capable  of  conciliating^  them  both. 
There  is  none  else  who  can  do  it. 

16.  You  are  sure  to  obtain  that  know- 
ledge (of  Sanjibani  from  the  Rishi)  by 
gratifying  Devjani  with  your  conduct,  liber- 
ality, sweetness,  and  general  behaviour." 

17.  Having  been  thus  addressed  and 
worshipped  by  the  celestials,  he  said,  "Be  it 
90."  Vie  then  went  to  the  court  of  king 
Vrishaparva. 

18.  O  Icingt  having  been  thus  sent  by 
the  celestials,  Kacha  soon  came  to  the  city  of 
the  king  of  the  Asuras ;  and  seeing  Sukra 
there,  he  thus  addressed  him, 

19.  "Reverend  Sir,  accept  me  as  your 
disciple.  I  am  the  grandson  of  Kishi 
Angirasha  and  the  son  of  Vrihaspati.  I  am 
known  as  Kacha  by  name. 

20.  Accepting  you  as  my  great  preceptor, 
I  shall  practise  Brahmacharja  for  one  thou- 
sand years.    Therefore,  command  mc. 

Sukra  said  :— 


2T.  O  Kacha,  you  are  welcome.  T  accept 
your  words.  I  shall  treat  you  with  regard, 
tor  bv  my  doing  it,  Vrihaspati  wiU  be 
regarded. 


Yaishampayana  said  :— 

22.  Commanded  by  the  son  of  Kavi, 
Usanas,  also  called  Sukra,  Kacha  said,  "Be 
t  so."  And  he  took  the  vow  he  spoke  of. 

23.  O  descen^nt  of  the  Bharata  race, 
(Kacha)  took  the  vow  he  had  spoken  of  at 
the  proper  time  and  began  to  worship  his 
preceptor  (Sukra)  and  Devjani. 

24.  That  youth  (Kacha)  daily  gratified 
Devjani  who  was  also  in  her  youth  with 
singing,  dancing  and  playing  on  various 
kinds  of  instruments. 

25.  O  descendant  of  the  Bharata  race, 
he  gratified  that  maiden,  Devjani,  who  was 
in  her  youth,  with  the  presentations  of 
flowers  and  fruits,  and  serving  her  as  an 
obedient  servant. 


26.  And  Devjani  also,  when  they  wefd 
alone,  gratified  that  vow-observing  youth 
(Kacha;  with  her  songs  and  sweetness  of 
manners. 

27.  When  five  hundred  years  had  tbos 
passed  away  of  hj>  vow,  the  Danavas  came 
to  kno>y  his  intention. 

2S.  One  day  the  Danavas  saw  Kacha 
when  he  was  tending  (his  preceptor's)  kine. 
They  then  killed  him  out  of  the  hatroi  th^ 
bore  against  Vrihaspati  and  from  the  desire 
of  saving  the  knowledge  of  Sanjtbani. 

29.  They  hacked  him  to  pieces  and 
gave  his  body  to  be  devoured  by  jack  its  and 
wolves.  The  kine  returned  to  the  fold  with- 
out the  cow -herd  (Kacha). 

30.  O  descendant  of  the  Bharata  race* 
when  Devjani  saw  that  the  kine  had  returned 
without  Kacha,  she  spoke  to  her  father  thus, 

Deyjani  said  :— 

31-.  O  sire,  the  Agnihoira  (^evening  fire) 
is  kindled,  the  sun  has  also  set.  The  kine 
have  come  back  without  their  cow-herd.  But 
Kacha  is  not  to  be  seen. 

32.  O  father,  it  is  evident,  Kac^a  is 
either  dead  or  killed.  I  tell  you  truly  that 
I  shall  not  live  without  him. 

Sukra  said  :— 

33.  I  will  revive  him  by  saying,  "Come 
here."  'ilien  with  the  help  of  the  knowledge 
of  Sanjibani,  he  summoned  Kacha  (to  come 
to  him.) 

34.  Having  been  thus  summoned;  Kacha 
appeared  in  Joy,  tearing  the  bodies  of  the 
wolves  (that  nad  devoured  him.) 

35.  Having  been  asked  by  the  daughter 
of  Vargava,  (Sukra)  the  reason  of  his  delay, 
he  said,  "O  sweet  lady,  burdened  with  sacri- 
ficial wood  and  kusa  grass, 

36.  I  was  coming  towards  the  hermitage, 
and  feeling  tired,  I  sat  under  a  banian  tree. 
All  the  kine  also  were  staying  under  the 
shade  of  that  tree. 

37.  The  Asuras,  having  seen  me  there, 
asked  me,  "Who  are  you  ?*'  They  heard 
my  this  reply,  "I  am  Kacha,  the  son  of 
Vrihaspati." 

38.  As  soon  as  I  said  this,  those  Danavas 
killed  me,  and  having  hacked  my  body  to 
pieces,  they  gave  it  to  jackals  and  wolves. 
They  then  went  to  thetr  homes  in  joy. 

39.  O  amiable  lady,  summoned  by  the 
illustrious  Vargava  (your  father),  I  have 
somehow  or  other  come  before  you  having 
been  made  alive." 

40.  On  another  occasion,  the  Brahmana 
Kslcha  at  the  request  of  Devjani,  went  in'o 
the   forest    to   collect    flowers    and   when 


ADI  PARVA. 


"5 


he  was  freely  roaming  there,  he  was  again 
seen  by  the  Danavas.  They  again  killed 
him,  (pounded  him  to  powders)  and  mixed 
him  with  the  waters  <A  the  ocean. 

41.  Finding  him  again  late  in  coming 
home,  that  maiden  again  told  her  father 
tvhat  had  happened.  Having  been  again 
summoned  by  that  Brahmana  (Sukra)  to 
come  home,  Kacha  appeared  before  the 
daughter  of  his  preceptor.  He  again  re- 
seated to  her  all  that  had  happened  to 
him. 

42.  They  kiUed  him  for  the  third  time. 
And  having  reduced  him  to  ashes  by  burn- 
ing, they  mixed  those  ashes  with  the  wine 
whkh  they  offered  to  the  Brahmana  (Sukra). 

43.  Devjani  a^ain  spoke  to  her  father 
thus,  **  O  father,  Kacha  was  sent  to  gather 
flowers,  but  he  ts  not  to  be  seen* 

44*  It  is  evident,  Kacha  is  either  dead 
or  killed.  I  tell  you  truly,  1  shfill  not  live 
without  him." 

Sukra  daid  :— 

45-  O  daughter,  the  son  of  Vrihaspati, 
Kacha  has  gone  to  the  land  of  the  Dead. 
Though ajgain  and  again  revived  by  my  know- 
ledge^e  ts  often  killed.  What  shall  I  do  ?i 

46—47,  O  Devjani,  do  not  grieve,  do 
not  weep.  One  like  you  should  not  grieve 
for  one  who  is  mortal.  You  are  worshipped 
by  Brahma,  by  Brahmanas,  the  celestials 
with  (their  king)  Indra,  the  Vasus,  the 
Ashwinis,  the  Asuras  and  by  the  whole 
universe.  It  is  impossible  to  keep  him 
alive.  For  every  time  I  revive  him  he  is 
killed  (by  the  Danavas.) 

Deigani  said:— 

48.  Why  should  I  not  gri&ve  and  weep 
for  Kacha,  whose  grandfather  is  old 
Arigirasha  himself  and  whose  father  is  the 
great  ascetic  Vrihaspati,  who  is  the  grand- 
^n  of  a  Rishi  and  the  son  of  a  Rishi. 

49-  He  himself  is  a  Brahnuuhari  and 
an  ascetic ;  he  is  always  wakeful  in  every 
work.  O  father,  I  shall  starve  and  follow 
the  way  on  which  Kacha  has  gone.  The 
handsome  Kacha  is    dear  to  me. 

Vaishampayana  said  :— 

50.  The  great  Rishi  (Sukra),  the  son  erf 
Kavi,  bemg  much  afflicted  by  Devjani's 
words,  cried  in  anger,  "The  Asuras  cer- 
Uinly  want  to  injure  me,  for  they  killed  my 
diseiple  living  with  me. 

51.  These  foltowers  of  Rudra  (Asuras) 
want  to  make  me  a  non-Brahmana  by  makit^ 
rtie  participate  in  their  crimes  of  killing  Brah- 
manas. The  crime  of  killing  a  Brahmana 
even  bums  Indra.  This  crime  has  a  terri- 
ble end."     Having  said  this,   he  summoned 


Kacha,  but  being  afraid  of  his  preceptor's 
safety,  he  feebly  replied  from  within  the 
stomach  of  Sukra. 

52.    Sukra  then  asked   him,  **0   Brah- 
mana, how  have  you  entered  my  stomach  l" 

Eacha  said  :— 


By  yoiu:  grace  my  memory  has  not  left 
me.  I  recollect  every  thing  that  had  hap- 
hened  to  me.  My  ascetic  virtues  also 
have  not  been  destroyed.  Therefore,  i  am 
capable  of  bearing  this  insufferable  pain. 

53.  O  son  of  Kavi,  I  was  killed  by  the 
Asuras ;  my  body  .was  burnt  and  reduced 
to  ashe^,  and  I  "was  then  ^ven  to  you  with 
your  wine.  O  Brahmana,  when  you  are  pre- 
sent, how  is  it  possible  for  the  Asura  Maya 
(the  power  of  the  Asuras)  to  overcome  the 
Brahma  Maya  (the  power  of  the  Brah- 
manas.) 

Sukra  said  :— 

54.  O  Devjani^  what  good  can  I  do  to 
you  ?  Kacha's  life  can  be  revived  only 
with  my  death.  Kacha  is  within  me.  There 
is  no  other  way  of  his  coming  out,  except 
by  ripping  open  my  stomach* 

Deigani  said  :— 

55.  Both  the  shocks  will  burn  me  like 
fire.  The  death  of  Kacha  and  that  of  yours 
are  both  same  to  me.  The  death  of  Kacha 
will  kill  me.  If  you  die,  I  shall  not  be  able 
to  bear  life. 

Sukra  said  :— 

56.  O  son  of  Vrihaspati,  you  are  crowned 
with  success,  when  Devjani  adores  you  so 
much.  If  you  are  not  Indra  m  the  guise 
of  Kacha,  to-day,  accept, — 1  give  you  the 
science  of  reviving  life. 

57.  None  can  come  out  alive  from  my 
s  omach.  A  Brahmana,  however,  must  not  be 
killed.  Therefore,  accept  the  knowledge  I 
teach  you. 

58.  Come  to  life  ac^ain  as  my  son.  Poss- 
essed of  the  knowledge  I  teach  you,  and 
being  agfain  revived  by  me,  O  child,  take 
care  that  you  act  with  gratitude  when  you 
come  out  of  my  stomach. 

Vaishampayana  said  :— 

59.  Receiving  the  knowledge  (of  reviving 
life)    from   his     preceptor,    the   handsome 
Kacha  ripped  open  the  stomach  (of  Sukra), 
and  came  out  like  the  moon  on  the  evening  ■ 
of  the  full -moon  night. 

60.  Seeing  the  remains  of  his  preceptor 
lying  like  a  heap  of  ascetic  virtues  and 
learning,  Kacha  revived  him  with  the  know- 
ledge he  had  received.  He  then  spoke  to  the 
preceptor  thus, 


Ii6 


MAHABUARATA. 


6i.  "I  r^^rdhim.  whopoufs  the  Ambro- 
f»a  of  knowledge  into  one's  ears,  as  3rou 
have  done  to  me  who  was  devoid  of  know- 
ledge, both  as  my  father  and  as  ro;^  mother. 
He  who  has  grathtide  can  never  mjure  his 
preceptor. 

62.  Those  that,  having  acquired  know- 
ledge^  injure  their  preceptor  who  is  an 
ebfcct  of  adoration,  who  is  the  giver  of 
knowlec^ev  and  who  is  the  most  predoos  of 
all  precious  objects  on  earth,  become  hated 
on  earth,  and  finally  go  to  the  r^^ions  of  the 
sinfuL 

Vaiflhampayiia  said :— 

63-64.  Having  been  deceived  while 
under  the  influence  of  wine,  and  remember- 
ing the  terrible  consequeuces  of  drink  and 
the  total  loss  of  consciou<qiess,  the  result  of  it, 
and  seeing  before  him  the  handsome  Kacha 
whom  he  had  dmnk  with  the  wine  while 
intoxicated,  (the  learned  Sukra),  with  the 
wish  of  effecting  a  reform  in  tlie  manners 
of  the  Brahmanas,  rose  from  the  ground  in 
anger,  and  spoke  thus, 

65.  "That  wretdied  Brahmana,  who 
being  unable  to  resist  the  temptation,  will 
drink  liquor  from  this  day,  shall  be  consi- 
dered as  to  have  committed  the  sn  of  slay- 
ing a  Brahmana,  and  he  shall  be  hated  both 
in   this  and  in  the  other  world. 

66.  I  set  this  limit  to  the  conduct  of 
the  Brahmanas  everywhere.  Let  this  (my 
solemn  words)  be  heard  by  the  honest  men« 
by  the  Brahmanas,  by  the  celestials,  and  by 
tbose  who  regard  thor  superiors." 

67.  Having  said  this,  the  iUustnous 
Rishi^  the  ascetic  of  ascetics,  summoned  the 
Danavas  who  had  been  deprived  of  their 
good  sense  by  Fate.     He  then  told  them, 

63.  "  O  foolish  Danavas,  know  that 
Kacha  had  obtained  his  wish.  He  will 
henceforth  dwell  with  me.  Having  obtained 
the  knowledge  of  Sanjibani,  that  iQustrious 
Bralunana  has  become  as  powerful  as 
Brahma  himself." 

69.  Having  said  this  much,  Bhargava 
CSukra)  stopped.  The  Danavas,  being  as- 
tonished, wait  away^  to  their  homes. 

70.  Kadia,  after  having  lived  with  his 
preceptor  for  full  one  thousand  yearsp  pre- 
pared to  go  to  the  land  of  the  rricstials  with 
the  permtssioa  of  his  preceptor. 

Tkms  ends  the  seventy    sixth   chapter  the 
histery  cf  Yaymii,  im  iht  Sambhava  of   the 


CHAPTER  LXXVir. 

(SAMBHAVA  FARVAy-^ontmHed. 

Vaishampayaiia  said  '— 

1.  When  the  period  of  his  vow  expired, 
and  when  he  was  prepared  to  go  to  the  land 
of  the  celestials,  after  having  recei^-cxl  the 
permission  of  his  preceptor,  Devjani  ad- 
dressed him  thus, 

2.  "  O  the  grandson  of  Rishi  Angirasha, 
you  shine  most  brightly  in  conduct,  in  btr^, 
m  learning,  in  asceticism  and  in   humility. 

3.  As  the  Rishi  Angirasha  is  honoured  by 
roy  illustrious  father,  so  is  (your  father) 
Vrihaspati  honoured  and  respected  1^  me. 

4*  O  great  ascetic,  knowii^  this,  hear 
what  I  say.  You  are  aware  of  roy  beha* 
viour  towards  you  during  the  period  of  jrottr 
vow. 

5.  Your  \'ow  is  now  over ;  3rou  diould 
now  fix  your  affection  on  me  who  love  you. 
Accept  my  hand  with  ordained  rites  and 
Mantras* 

TTai^^ff.  said: — 

6.  You  are  an  object  of  n^  respect  an  d 
worship,  as  is  your  illustrious  rather.  O  lady 
of  fauldess  features,  you  are  an  .  object  of 
greater  reverence  to  me  (than  your  fatoer). 

7.  You  are  dearer  than  life  to  the  high- 
souled  Bhargava.  O  amiable  lady,  you 
are  ever  worthy  of  my  wor^ip,  as  j^u  arc 
the  daughter  of  my  preceptor. 

8.  As  j-our  father  Sukra,  my  preceptor,  is 
e\'er  honoured  by  roe.  so  are  you.  O  Dev- 
jani, therefore,  you  should  not  speak  to  me 
thus. 

DoiQaiii  said : — 

9.  O  best  of  the  twice  bom,  you  are  the 
son  of  my  preceptor*s  son.  you  are  not  the 
son  of  my  father.  Therefore,  ^ou  are  an 
object  of  my  respect  and  worship. 

10.  O  Kacha,  when  the  Asuras  killed 
you  again  and  again,  you  should  recollect  to- 
day the  love  I  ^liowea  towards  you. 

11.  O  virtuous  man,  remembering  my 
love  and  affection  for  you,  and  also  my  de- 
voted regard  for  you,  you  should  not  abant 
don  me  without  any  faults. 

Eachasaid:— 

12.  O  lady  of  virtuous  vows,  do  no* 
urge  me  into  such  a  sinhil  course.  O  lacty 
of  fair  eye-brows,  be  graccfid  to  me.  O 
amiable  lady,  you  are  an  object  of  greater 
regard   tham  my  preceptor. 

i:;.  O  targe-e>*ed  lady.  O  lady  of  hand- 
bonic  face,  O    amiable    maiden,    the  place 


Abt   PAUVA. 


ri; 


the  body  of  the  sort  of  Kavi,  (Sukra)  where 
you  live,  is  also  my  abode. 

14.  You  are  truly  my  sister.  O  slender- 
Waisted  lady,  O  amiable  maiden,  do  not  say 
so.  We  have  most  happily  passed  the  days 
we  have  lived  together.  There  is  perfect 
£^ood  feeKfig  now  existing  between  us. 

15.  I  ask  your  leave  to  go  away.  Bles$ 
roe  so  that  good  may  come  to  my  journey. 
Remember  me  in  your  conversations  as  one 
who  has  not  transgressed  virtue.  Serve  my 
preceptor  with  readiness  and  singleness  of 
heart. 

Deyjani  said  :— 

16.  If  you  reiuse  to  make  me  3rour  wife, 
solicited  by  me  as  I  do,  O  Kacha,  (indeed  I 
say)  your  knowledge  will  bear  no  fruits, 

Sadia  said:— 

17.  I  refused^to  comply  with  your  request, 
because  you  are  my  preceptor's  daughter. 
(I  did  not  refuse  you)  for  any  fault  of  yours. 
My  preceptor  also  had  not  issued  any  com- 
mand regarding  this  matter.  Curse  me  if  it 
pleases  you. 

18.  O  Devjani,  I  have  told  you  what 
should  be  the  conduct  of  Rishis.  1,  there- 
fore, do  not  deserve  your  curse.  But  not- 
withstanding all  this  you  have  cursed  me 
out  of  desire  and  not  from  a  sense  of  duty. 

ig.  Therefore,  ^our  desire  shall  not  be 
fulfilled,  no  Rishi's  son  will  ever  accept 
your  hand. 

20.  You  have  said  that  my  knowledge 
would  not  bear  fruits.  Let  it  be  so.  But  it 
shall  bear  fruits  in  him  whom  I  shall  teach  it. 

Vaishampayana  said  :— 

21.  Having  said  this  to  Devjani,  that  best 
of  Brahmanas,  that  foremost  of  the  twice- 
born,  Kacha  hurriedly  went  away  to  the  land 
of  the  celestials. 

22.  Seeing  him  arrived,  the  celestials  irith 
Indra  at  their  head  looked  with  delight  to- 
wards Vrihaspati,  and  spoke  to  him  thus. 

The  Devas  laid  :— 

23.  You  have  performed  an  act  of  great 
rood  for  us  ;  your  achievements  are  wonder- 
nil,  your  fame  win  never  die.  you  will  be 
the  sharer  with  us  in  the  sacrifkial  offerings. 

Thus  ends  the  seventy  seventh  chapter, 
the  history  of  Vayaii,  in  the  SambhavA  of 
the  Adi  rarva. 


CHAPTER   LXXVIII. 
(SAMBHABA  VMCJ K). ^Continued. 

Vatshampsyaiia  said  :— 

I.     O  best  of  the  Bharata  race,  the  dwel- 
lers of  heaven  were  exceedingly  glad   to  get 


back  Kacha  who  had  learnt  the  knowledge 
(o{  Sanjihani).  The  celestials  then  learnt 
the  Sanjibant  from  Kacha,  and  considered 
their  object  achieved. 

2.  They  all  assembled  togfether  AxxA  thus 
spoke  to  Indra,  ''O  Indra,  tke  time  has 
come  to  show  your  prowess.  Kill  your 
enemies." 

3.  Having  been  thus  addressed,  Indra 
said  "Be  it  so."  He  then,  accompanied 
by  the  celestials  set  out.  He  saw  many 
damsels  in  the  forest. 

4.  The  maidens. were  sporting  in  a  lake 
in  the  wood  which  was  like  that  of  Chitra- 
ratha.  Changing  himself  into  wind,  he 
(Indra)  mixed  up  their  clothes. 

5.  The  maidens,  after  rising  from  the 
water  all  together,  put  on  the  clothes  which 
each  got  near  her  from  the  mixed  up  heap. 

6.  The  cloth  of  Devjani  was  thus  taken 
up  and  worn  by  Sarmishta,  ^  the  daiip^hter 
ot  kinff  Vrishaparva,  not  knowing  that  it  be- 
longed to  others. 

7.  O  great  king,  a  <lispute,  thereupon, 
arose  between  Devjani  and  Sarmishta. 

Deigani  said  :— 

8.  O  daughter  of  the  Asura,  how  do  you 
dare  take  my  cloth,  being  my  pupil.  Desti- 
tute of  good  conduct,  nothing  gooa  can  come 
to  you. 

Sarmishta  said  :— 

9.  Whether  my  father  is  sitting  or  lying 
your  father,  occupying  a  lower  seat,  an3 
casting  his  eyes  downwards,  adores  him  like 
a  Bandi  (a  chanter  of  praises.) 

10.  You  are  the  daughter  of  a  man  who 
begs,  and  I  am  the  daughter  of  one  who 
bestows  alms.  Your  father  chants  praises 
of  others,  and  my  father's  praises  arc 
chanted.  Your  father  lives  on  alms,  my 
father  bestows  them. 

11.  O  begger's  girl,  you  are  free  to  strike 
your  breast,  to  use  harsh  words,  to  vow 
enmity  to  me,  and  to  give  way  to  your  wrath. 
O  beggerly  woman,  you  weep  in  vain.  You 
cannot  harm  me,  though  I  tan  hiirm  you» 
You  desire  to  quarrel  with  me,  but  I  do  not 
at  all  consider  you  as  my  equal. 

Yaishampayaiia  said  :— 

12.  Having  he^rd  this,  Devjani  b^ame 
very  angry,  and  she  be^an  totear#ier  cMfn 
But  Sarmishta,  throwing  her  into  a  well, 
went  away  to  her  home. 

13.  The  wicked  Sarmishta  thought  her 
to  be  dead,  and  went  home  in  a  wrathful 
mood. 


ii8 


MAHABHARATA. 


.  14,  When  she  went  awav,  the  son  of 
Nahusha,  Yayati  came  to  that  place ;  he 
was  after  deer.  The  pair  of  horses  in  his  car 
were  fatigued,  and  he  himself  was  thirsty. 

15.  That  son  of  Nahusha  (Yayati)  saw 
a  well  in  which  there  was  no  water.  There 
(in  that  well)  the  king  saw  a  maiden  as 
effulgent  as  nre. 

1 6.  Seeing  her  within  the  well,  the  illus* 
trious  king  addressed  that  girl  who  waa  as 
beautiful  as  a  celestial  maiden.  That  best 
of  kings,  pacifying  her  with  sweet  words 
said, 

17.  O  fiatr  lady,  O  lady  with  bright  nails, 
as  burnished  copper,  and  with  ear-rings 
of  celestial  gems,  who  are  you  7  Why  are  you 
in  such  anxiety  ?  Why  are  you  weeping  in 
distress  ? 

18.  Itow  have  you  fallen  into  this  well 
covered  with  long  grass  and  creepers  ?  O 
beauty  of  slonder-waist,  tell  nie  truly,  whose 
daughter  are  you  7 

Deigani  said  ;— 

19.  I  am  the  daughter  of  Sukra  who 
revives  the  Asuras,  killed  by  the  celestials. 
He  knows  not  what  has  befallen   me. . 

20.  O  king,  this  is  my  right  hand  with 
naib  as  bright  as  the  burnished  copper. 
You  are  nobly  born,-^l  ask  you,  take  my 
hand  and  raise  me  up. 

21.  I  know,  you  are  very  gentle,  very 
powerful  and  greatly  famous*  You  should 
raise  me  up  from  this  well. 

Vaishampayana  said  :— 

22.  The  son  of  Nahusha,  king  (Yayati), 
having  learnt  that  she  was  the  dsLughter  of  a 
Bcahmana,  took  hold  of  her  right  hand, 
and  raised  her  up  from  that  well. 

23.  The  king,  after  speedily  raising 
her  from  the  well,  and  speaking  sweet  and 
courteous  words  to  that  beauty  of  tapering 
thighs,  went  away  to  his  own  capital. 

24.  After  the  departure  of  the  son  of 
Nahusha  (Yayati),  the  faultless  featured 
Devjani  spoke  in  sorrow  to  Ghurnika  who 
came  there. 

Dei^jaai  said  :— 

25.  O  Ghurnika,  go  speedily  to  my 
father  and  tetl  him  as  soon  as  possible  all 
that  had  happened*  1  shall  not  enter  the 
city  of  Yrtshaparva. 

Vaishaanpayaiia  said  :-^ 

26.  Ghurnika  speedily  went  to  the 
palace  of  the  Asura  (chief).  Finding  the 
son  of  Kavi  (Sukra),  she  spoke  to  him  thus, 
her  perception  having  been  dimmed  by 
anger. 


27.  "O  great  Brahmana,  O  ittustriouf 
man,  I  tell  you,  Devjani  has  been  illused  by 
Sarmishta,  the  daughter  of  Vrishaparva.^ 

28.  Having  heard  that  his  daughter  had 
been  illused  by  Sarmishta,  he  soon  went  to 
search  for  her  with  a  heavy  hearts 

29.  And  when  he  found  her  in  the  forest^ 
the  son  of  Kavi  embraced  her  with  affection, 
and  spoke  to  her  with  his  voice  ch<rfced  with 
grief. 

Sukra  said:— 

30.  "The  weal  and  woe  that  befall  oit 
people  is  always  due  to  their  -  own  faults* 
Vou  had  some  fault,  I  am  sure,  whkh  has 
been  thus  expiated. 

Beigani  said  :— 

31.  Be  it  punishment  of  my  fault  or  notr 
(O  father),  hear  all  that  the  daughter  of 
Vrishaparva,  Sarmishta,  had  said  to  me. 

32.  She  has  said,  (I  say)  truly,  that 
you  are  a  Bandi  (hired  chanter)  of  the 
Asura  king.  Even  thus  did  Sarmishta, 
the  daughter  of  Vrishaparva,  speak 

.33-  These  cruel  and  piercmg  words, 
with  her  eyes  red  (with  anger).  (She  said), 
— "You  are  the  daughter  of  one  who  always 
chants  the  praise  of  others  for  hire,  and 
who  always  asks  for  charity, 

34.  And  who  accepts  alms,  whereas 
I  am  the  daughter  of  one  who  is  the  adored 
of  all,  who  gives  alms  and  never  receives  any 
gift  from  any  body."  Thus  again  and  again 
spoke  to  me  Sarmishta,  the  daughter  of 
Vrishaparva,  full  of  pride,  her  eyes  red  in 
anger. 

35.  O  father,  if  I  am  really  the  daughte!^ 
of  a  hired  chaunter  of  others'  praises,  and  of 
one  who  accepts  alms,  I  must  adore  her  in 
the  hope  of  getting  her  favour.  1  have 
already  told  this  to  her. 

Sukra  said  :— 

36.  O  Devjani,  you  are  not  the  daughter 
of  a  hired  chaunter  of  praises,  nor  that  of 
one  who  asks  for  alms  and  receives  Ithem. 
You  are  the  daughter  of  one  who  is  adored 
by  all  and  who  adores  none. 

37.  Vrishavarpa  and  Indra  and  king 
Yayati,  (all)  know  my  strength  to  be  incon- 
ceivable like  Brahma  and  unapproacable 
God. 

31.  The  Self  created  (Brahma)  himself^ 
being  pleased  with  me  said  that  I  was  the 
lord  of  that  which  was  in  all  things  on  earth 
or  in  heaven. 

39.  I  tell  you  truly,  that  it  is  I  who  pour 
rain  for  the  good  of  aM,  and  nourish  the 
annual  plants  that  sustain  all  living  crea- 
tures. 


ADl   PARVAi 


119 


Valsliampayana  said  :— 

40.  It  was  thus  with  such  sweet  and 
sensible  words,  the  father  tried  to  pacify  his 
angry  and  sorrowful  daughter. 

Thus  ends  the  eighty  seventh  chapter y 
the  history  of  Yayatif  in  the  Sambhava  of 
tft^  Adi  Par^a. 


CHAPTER   LXXIX. 
.    (SAMBHAVA  PARW A.y^Continued. 

Salora  said  :— 

1.  O  Devjant,  know  that  the  man  who 
does  not  r^ard  the  evil  words  of  others, 
conquers  every  thing. 

2.  The.  wise  men  call  him  a  true  chario- 
teer who  holds  tightly  the  reins  of  his 
horses.  He  is  a  true  man  who  subdues 
his  rising  anger. 

3«  O  Devjanl,  know  that  he  who  subdues 
the  rising  anger  b^  his  feeling  of  non -anger, 
conquers  everythmg  on  earth. 

4.  He  who  subdues  his  rising  anger  by 
forgiveness  like  the  casting  off  the  slough 
of  a  snake  is  called  a  true  man* 

5;  He  who  subdues  his  anger,  he  who 
does  not  regard  the  bad  words  of  others,  he 
who  is  not  angry  even  when  there  is  a 
cause,  certainly  acquires  the  four  objects 
for  which  we  live  (namely  Dharma,  Artha 
Kama  and  Mohsha^ 

6.  Between  the  two  men,  one  perform- 
ing sacrifkes  continually  every  month  for 
one  hundred  years  and  one  who  does  not 
feel  any  anger,  the  man  who  does  not  feet 
any  anger  is  the  greater  man. 

7.  Boys  and  girls,  who  are  incapable  of 
distinguishing  between  right  and  wrong, 
quarrel  among  one  another,  llie  wise 
never  imitate  them. 

Devjaaii  said  -— 

8.  O  father,  I  know,  though  I  am  a  girl, 
what  are  duties  and  virtues.  I  also  know 
the  difference  between  anger  and  forgive- 
ness, and  the  power  of  each. 

9.  But  when  a  pupil  behaves  disrespect* 
fully  towards  his  tutor,  he  should  never  be 
forgiven  by  the  preceptor,  if  he  wants  to 
benifit  him.  Therefore,  I  do  not  desire  to 
live  in  a  country  where  the  people  are 
so  bad« 

10.  The  wise  man  who  desores  the  good  of 
all,  should  not  Hve  among  men  who  are 
sinfully  inclined,  and  who  always  speak  ill  of 
men  of  high  birth  and  good  behaviour. 

11.  It  is  said  to  be  the  best  place  to 
five  where  high  birth  and  good  conduct  are 


known  and  respected,  and  where  men  knaw 
our  birth  and  behaviour. 

i£.  The  cruel  words  of  the  daughter  of 
Vrishaparva  bum  my  heart,  as  men,  desirous 
of  kindling  a  fire,  bum  the  dry  woods* 

13.  I  think  nothing  is  more  painful  in  the 
three  worlds  than  to  adore  one's  enemies, 
who  are  blessed  witti  good  fortune,  whereas 
he  pos^sse^  none.  The  teamed  men  have 
said  that  death  would  be  preferable  to  such 
a  man. 

Thus  ends  the  seventy  ninth  chapt^r^  the 
history  of  Yayati,  in  the  Sambhava  of  the 
Adi  Parva, 


CHAPTER   LXXX. 
(SAMBHABA    PARVA.)— Ca«<t»tttf<;./ 

Vaishampay ana  said : — 

1.  The  best  of  the  Vrigu  race,  the  son  o£ 
Kavi  (Sukra)  himself  became  angry.  Com^ 
ing  to  the  place  where  Vrishaparva.  was 
seated,  he  fearlessly  addressed  htm  thus: — 

2.  "O  king,  the  sinful  acts  like  the  earth 
immediately  do  not  bear  fruit.  But  they  do 
gradually  and  secretly  cut  away  the  roots  of 
their  doer. 

3.  Such  fruits  are.9een»  either  in  one's 
ownself,  or  in  one's  son, or  in  one's  grandson. 
Sin  must  bear  fruits,  like  rich  food  they  can- 
not be  digested. 

4.  As  you  killed  the  grandson  of  Rishi 
Ang^rasha,  the  Brahmana  Kacha,  who  was 
virtuous,  learned  in  relicfious'  precepts,  and 
attentive  to  duties,  when  he  lived  with 
me. 

5.  As  you  have  mal-treated  m^r  dd:ughCer 
who  did  not  deserve  it,  O  Vrishaparva, 
know,  I  shall  leave  you  and  all  your 
race. 

6.  O  king,  for  this  reason  I  can  no  lon- 
ger stay  here  with  you.  Do  not  think,  O 
Uanava,  that  I  am  ravii^  or  I  am  a  liar. 
You  think  very  little  of  your  faults  and  do 
not  try  to  correct  them. 

Vrishaparva  said-*^— 

7.  O  son  of  Vrigu,  never  have  I  attribu- 
ted to  you  falsehood  or  impiety.  Virtue 
and  truth  ever  dwell  in  you.  Be  graciousr  to 
me. 

8.  O  son  of  Vrigu,  if  you  really  leave  me 
and  go  away  (from  this  place),  we  shaH  have 
then  to  go  into  the  deep  bottom  of  the  ocean. 
There  is  no  other  alternative  for  U5.r 

Sukra  said :— 

9.  O  Asura,  I  care  very  little  whether 
you  go  into  the    bottom  of  the  sea,  0 


I20 


MAHABH  ARATA. 


away  to  all  directions.    I  am  incapable  of 
bearing  my  daughter's  grief, 

lo.  My  life  depends  on  her.  Seek,  O 
Asuras,  to  please  her.  As  Vrihaspati  al- 
ways seeks  the  good  of  Indra,  so  I  seek  your 
good  virUb  my  ascetic  powers. 

Vriahapiarva  said  :— 

I  r.  O  son  of  Vrigu,  you  are  the  absolute 
master  of  everything  that  belongs  to  the 
A  sura  chief  in  this  world — these  elephants, 
kine,  and  horses, — nay  even  myself. 


Sukra 

12.  O  great  Asura,  if  it  is  (really)  true 
that  I  am  the  lord  over  alt  the  wealth  of  the 
Asuras,  then  go  and  try  to  please  Devjani. 

YiUAhampayaiia  said  .*— 

13.  When  the  great  son  of  Kavi  (Sukra) 
was  thus  addressed  by  Vrishaparva,  he  went 
to  Devjani,  and  the  son  of  Vrig^  told 
her  all. 

Devjani  said  :— 

14.  O  son  of  Vrigu,  O  father,  if  you  are 
really  the  lord  over  the  Asura  king  and  all 
his  wealth,  then  let  the  king  come  personally 
to  me  and  speak  it  in  my  presence. 

Vrisluq^arva  said:— 

15.  O  Devjani,  O  lady  of  sweet  smiles, 
whatever  you  desire  to  possess, — ^however 
difliqu.lt  it  may  be  to  getj — I  am  willing  to 
give  you. 

Dsfvjani  said  :— 

16.  I  desire  to  have  Sarmishta  as  my 
maid -servant  with  one  thousand  other  dam- 
sels. She  must  also  foltow  me  to  the  house 
of  him  on  whom  my  lather  will  bestow  me. 

▼rishapanra  said  :— 

i^.  O  nurse,  go  and  bring  quickly  Sar- 
mishta here.  Let  her  also  act  according  to 
the  desire  of  Devjani. 

Yaishampayana  said  :— 

18.  The  nurse  then  went  to  Sarmishta 
and  told  her,  "O  amiable  Sarmishta,  rise  and 
follow  me. 

1^  Accomplish  the  good  of  your  race. 
Urged  by  Devjani.  the  Brahmana  (Sukra) 
is  about  to  leave  his  disciples  (the  Asuras). 
O  sinless  lady,  you  roust  do  as  Devjani 
desires." 

Sarmishta  said  :— 

20.  I  shall  dieerfullv  do  as  Devjani  desires. 
Both  Sukra  and  Deviani,  must  hoc  leave  the 
Asuras  through  any  fault  of  mine. 


Vaishampayana  said  2—-" 

21.  Having  been  commanded  by  hef 
father,  Sarmishta  with  one  thousand  maid- 
ens came  out  of  her  father's  excellent  palace. 

Sarmishta  said  :— 

22.  I  am  your  maid-servaent,  wrth  my 
one  thousand  maids.  I  shall  follow  you 
where  your  father  will  bestow  you. 

Devjani  said  :— 

23.  I  am  the  daughter  of  one  who  is  a 
hired  chanter  of  praises,  who  asks  for  aln\s 
and  accepts  them,  whereas  •  you  are  the 
daughter  of  one  who  is  aaored.  Why 
should  you  become  my  maid-servant  ? 

Sarmishta  said  :— 

24.r  One  must  try  to  do  good  to  one's 
afflicted  relatives.  Therefore,  I  shall  follow 
you  where  your  father  will  bestow  you« 

Yaishampayana  said  :— 

25.  O  best  of  kings,  when  Sarmishta 
thus  promised  to  be  the  ma«d-servant  of 
Devjani,  she  then  thu9  spoke  to  her  father. 

Devjani  said  :— 

26.  O  best  of  Brahmanas,  O  fatherr 
I  am  satisBed.  I  sliall  now  enter  the  Asura 
capital.  I  know  yonr  science  and  power  of 
knowledge  is  not  futile. 

Vaishampayana  said  :— 

27.  Having  been  thus  addressed  by  his 
daughter,  that  best  of  Brahmanas,  that 
illustrious  man  entered  the  capital  with  all 
happiness,  and  be  was  worshipped  by  all  the 
Danavas. 

Thus  ends  the  eightieth  chapter,  the 
history  of  Yayaiif  in  the  Smmbhava  if  M# 
Adi  Parva* 


CHAH^TER  LXXXI. 

(SAMBHAVA  PARVA.)— airfmw«f. 

Vaidiampayana  said  :— 

1.  O  best  of  kings,  after  a  long  time  the 
beautiful  Devjani  went  to  the  same  wood  to 
sport. 

2.  She  reached  the  same  spot  with 
Sarmishta  and  her  one  thousand  maids. 
She  wandered  about  at  pleasure. 

3*  She  felt  herself  very  happy^  being 
watted  upon  by  these  companions.  They 
aH  sported  there,  they  drank  the  honey  <rf 
the  flowers* 


At)l   PARVA. 


t^t 


4.  1*hey  ate  various  fruits. — (they  threw 
&way  many)  aft^  biting.  The  king  (Yayati)j 
the  son  of  Nahusha^  in  the  course  of  his  wan- 
derings for  hunting  again, 

5.  Came  thei*e,  tii*ed  and  thii*sty.  Me 
^w  Devjani  and  Sarmishta  £ind  all  those 
maidens. 

6i  TheyWci^e  A\\  de<Jked  With  beautiful 
ornaments}  and  they  were  full  of  voluptuous 
iangour  on  account  of  the  honey  they 
dranki  Devjaili,  of  sWeet  smiles»  was  recli- 
hing  at  her  ease. 

7.  She  was  matchless  Itl  beauty »  and  the 
hiost  handsome  of  all  the  damsels.  She 
Was  waited  upon  by  Sarmishta  who  was 
l^erttly  pressing  hef  feet» 

Yftyati  said  t— 

8.  O  amiable  ladies,  it  seems  that  these 
one  thousands  maids  wait  on  you  two.  I 
Would  ask  you  (to  tell  me)  both  youf  names 
lind  parentage. 

l)ey]ani  said  :-^ 

9.  O  king,  hear  my  Words.  Know  that 
I  am  the  daughter  of  Sukra,  the  preceptor 
of  the  Asuras. 

10.  This  my  companion  is  my  maid) 
•—she  will  go  wherever  I  shall  go.  She  is 
S:»rmiihta,  the  daughter  of  the  Asura  king, 
Vrishaparva. 

Yayati  said  :— 

11.  I  am  curious  to  know  why  this  lady 
of  fair  eye-brows,  this  most  beautiful 
damsel,  this  daug^hter  of  the  Asura  king,  this 
your  companion,  is  your  maid^sefVant  ? 

i  said  :— 


!2.  O  best  of  kin^s,  everything  tomes  to 
pass  according  to  Fate.  Do  not  be  astorti- 
Bhed  at  this.  Know  it  to  be  also  the  result  of 
Kate. 

13.  Vour  features  and  attire  are  both  like 
S3L  king.  Your  speech  i^  abo  like  the  words 
of  the  Vedas.  Tell  me  your  name.  Whence 
have  you  come  t     Whosa  son  are  you  ? 

Tayati  said  :-* 

14.  In  my  BrahmacharyA,  the  whole  of  the 
Vecias  Entered  mylars.  I  am  a  king,  and  a 
son  of   a  king  ;  I  am  known  as  Yayati^ 

Deyjani  said  :-- 

15.  O  king,  why  have  you  come  here  ? 
Is  it  to  gather  lotuses,  or  to  angle,  or  to 
hunti 

i  Said  :^ 


16.     O  amiable  lady,  I  was  thirsty  irl  the 
pursuit  of  deer.     I  have  come  here  in  search 

16 


of  water.     I  wait  but  for  your  commands  to 
leave  this  place. 

Deigani  said  :--- 

t;.  Prosperity  to  you  ?  Be  my  friend  and 
husband.  I  wait  for  your  commands  with 
my  two  thousand  damsels  and  Sarmishta^  my 
maid-servant* 

Yayati  said  t— 

18.  O  beautiful  lady,  t  do  not  deserve 
you.  You  are  the  daughter  of  Sukra,  (there- 
fore) you  are  far  superior  to  me.  O  Devjani, 
your  father  cannot  bestow  you  on  even  great 
king. 

Deigani  said :— • 

19.  Brahmanas  have  already  been  mixed 
with  KshatryaS)  and  Kshatryas  with  Brah- 
mans.  You  are  a  son  of  a  Risht  and  a 
yourself  a  Rishi.  Therefore,  O  son  of 
Nahusha,    marry  me« 

Yayati  said  :— 

20.  O  beautiful  lady,  the  four  orders 
have  no  doubt  sprung  from  one  body.  Biit 
they  have  different  duties  and  virtues,  which 
are  not  the  same  (for  every  order.)  The 
Brahmanas  are  superior  to  alK 

Ddvjaiii  daid  :— 

ii — 2i.  This  hand  of  mine  was  never 
touched  by  any  man  except  you.  There - 
forc»  I  accept  you  as  my  husband.  'How 
will  any  other  man  touch  my  hand  which 
is  touched  by  you  who  are  a  Rishi  7 

Yayati  said  :— 

23.  The  wise  men  know  that  a  Brahmana 
is  more  to  be  avoided  than  an  angry  and 
virulently  poisonous  snake»  or  a  blazing 
and  flaming  iire» 

Deyjani  said  t-^ 

^4.  O  best  of  men,  why  do  jdU  say  that 
a  Brahmana  is  to  be  Avoided  like  an 
angry  and  virulently  poisonous  snake,  or  a 
blazing  and  fiaming  fire  ? 

Yayati  said  :— 

25.  The  snake  kills  •nly  one*  The  shar-^ 
pest  weapon  kills  but  a  single  person.  But 
the  Brahmana,  if  angry,  destroys  many 
cities  &nd  kingdoms. 

261  Therefore,  O  beautiful  lady,  I  think 
that  Brahmana^  should  be  avoided  hiore  than 
the  two,  (the  snake  and  thi^  fire)  O  amiable 
lady,  I  cannot  maTry  you,  unless  your  father 
l>estows  you  on  me. 

Deyjani  said  :-- 

27*  You  are  chosen  by  me^  O  kinJJ.  it 
is  then  settled  that  you    will    Accept  me    if 


122 


MAHABHARATA. 


my  father  bestows  you  on  me.  You  need 
not  fear  to  accept  my  humble  self »  if  bestowed 
on  you.     You  have  not  asked  for  riie« 

YaidiAtniMiyftiia  said : — 

28.  Devjani  quickly  sent  a  maid -servant 
to  her  father.  The  maid  told  Sukra  all  that 
had  happened. 

29.  Having  heard  this,  th^  son  of  VrTeu 
went  to  see  the  king.  The  king  of  the  wond 
Ya^-ati,  seeing  that  Sukra  was  coming, 
bowed  to  him.  He  worshipped  and  adored 
that  Brahmana,  and  stood  before  him  with 
joined  hands  to  receive  his  commands. 

Deyjaaii  said  :— 

30.  O  father,  this  is  the  son  of  Nahusha. 
He  took  hold  bf  my  hand  when  I  was  in 
difficulty  (thrown  into  the  well).  Bestow  me 
on  him.  I  shall  not  marry  any  other  man 
in  the  world. 

Sukra  said  :— 

31.  O  splendidly  courageous  king,  you 
have  been  accepted  by  my  dear  daughter 
as  her  husband.  I  bestow  her  on  you. 
Therefore,  O  son  of  Nahusha,  accept  her 
as  your  wife. 

Tayati  said  :— 

32.  O  Brahmana,  I  solicit  the  boon 
by  which  the  sin  of  my  begetting  a  mixed 
caste  may  not  touch  me. 

Sakra  said  :— 

33.  I  shall  absolve  you  frofn  the  sin  (of 
begetting  a  mixed  caste).  Fear  not  to  marry 
her.     1  grant  you  absolution. 

34.  Maintain  virtuously  your  wife, 
De\'jani  of  beautiful  slender  waist.  Let  great 
happiness  be  yours  in  her  company. 

35.  O  king,  this  maiden, ,  Sarmishla,  the 
daughter  of  Yrishaparva,  should  always  be 
respected  by  you.  But  you  tnu^l  not  call  her 
to  your  bed. 

Vaishampayana  said  :— 

36.  Having  been  thus  addressed  by 
Sulcra,  the  king  walked  round  the  Brahmana. 
The  king  then  performed  -  the  auspicious 
ceremony  of  marriage  according  to  the 
rites  of  the  ordinance. 

37.  Having  received  from  Sukra  a  rich 
treasure  in  Devjani  with  Sarmii>hta  and  two 
thousand  maidens. 

3S.  That  best  of  kings,  bein^  duly 
honoured  by  Sukra  and  the  Asuras,  ^eturned 
1 1  his  capital,  after  receiving  the  commands 
01  the  Uluitrious  son  of    Vrigu. 

Thus  ends  the  eighty 'first  chapter,  the 
h'itorv  of  yuyjttt,  in  the  Sam6hava  of  the 
AJi.  Purva. 


CHAPTER   LXXXII. 
(S.\MBHAVA  PARVA.)— Ctfu/imift/. 

Vaishampayana  said  :— 

I.  Yayati,  then  coming  to  his  capital 
which  was  like  that  of  Indra,  entered  the 
inner-apartment  and  installed  Oevjani  there. 

a.  At  the  request  of  Devjani,  he  esta- 
blished the  daughter  of  Vrishaparva  in  a 
house  which  be  caused  to  be  erected  in  the 
Asoka  groves  of  his  gardens. 

3.  The  king  honored  the  daughter  of 
Yrishaparva,  ^rmishta,  surrounded  by  her 
one  thousand  maids,  by  making  every 
arrangement  for  her  food  and  garments. 

4.  The  king,  the  son  of  Nahusha,  haijpdy 
passed  many  years  in  the  company  of  Dev)ani. 

5.  The  beautiful  lady,  Devjani  condeved 
when  her  season  came.  She  gave  birth  to 
her  eldest  child  which  was  a  boy. 

6.  When  one  thousand  years  had  passed 
away,  Sarmishta,  the  daughter  of  Yrisha- 
parva, attained  her  puberty,  and  her  season  * 
came.     She  (therefore)  began  to  ponder. 

7.  (She  said    to  herself), — **My  season 
has  come.     But  I    have  not  yet  chosen    a 
husband.    What     would      happen  ?     What 
should  I    do  ?     How  am  I  to  accomplish  my 
wishes  ? 

8.  Devjani  has  given  birth  to  a  son.  My 
vouth  is  in  vain.  1  shall  cJioose  hira  as  my 
nu^band  whom    Devjani  has  chosen. 

9.  The  king  should  give  me  a  son.  This 
is  a  firm  resolve.  Will  not  that  virtuous- 
minded  king  grant  me  a  private  interview  7 

10.  (One  day)  the  king  lisUesly  ckme  to 
the  Asoka  grove,  and  seeing  Sarmishta 
he  stood  before  her. 

II.  Sarmishta,  of  sweet  smiles,  finding 
the  king  alone  before  her,  thus  addressed  the 
king  with  joined  hands. 

Samiishta  said  :— 

12.  O  son  of  Nahusha,  nooe  can  see  the 
ladies  that  dwell  in  the  inner-apartments  of 
Soma,  Indra,  Yishnu,  Yama,  Yaruna  and 
your  own. 

13.  O  king,  you  know  that  I  am  hand- 
some and  welF-born.  O  great  king.  I  sctlTat 
you.  My  season  has^come.  See  that  it 
goes  not  in  vain. 

Yayati  said:— 

14.  I  know  very  well  the  great  birth  of 
yours,  bom  as  you  are  in  the  race  of  the  Da- 
navas.  You  are  also  exceedingly  be.-^utiful. 
1  do  not  Hnd  the  least  defect  in  y6\tr 
beauty. 

15.  L'sanas,  th«  son   of    l^vi,   houever. 


Commanded    mc   when    1 


was 


man  icd    ip 


ADI   PARVA. 


I2j 


Deviani  thil   Vrisliapnrva's   daugliter  shall 
not  oe  called  to  my  bed. 

Sarmishta  BSkii: — 

i6.  It  is  not  sinful  to  speak  falsehood  in 
the  following  five  cases,  namely  in  joke,  in 
respect  of  women  to  be  associated  with,  in 
marriage,  in  prospect  of  immediate  death, 
and  at  the  time  of  the  loss  of  one's  whole  for- 
tune. 

17.  O  king,  it  is  not  true  that  he  is  fallen 
who  does  not  speak  out  the  truth  when  asked 
(for  there  are  occasions  when  to  speak  false- 
hood is  an  act  of  piety.)  The  falsehood  is 
sinful  when  one  (harmhil)  object  is  to  be 
accomplished. 

Tayati  said:— 

18.  A  king  should  be  a  model  prince  in  the 
eyes  of  his  people.  That  king  who  speaks 
falsehood  is  sure  to  meet  with  bis  destruction. 
I  do  not  dare  to  speak  a  lie,  though  thc^ 
greatest  losses  threaten  me. 


said:— 

19.  O  king,  you  have  been  chosen  by  n^ 
friend  as  her  husband.  One's  friend's  marri- 
age is  the  same  as  one*s  own.  You  are, 
therefore,  as  nuich  my  husband  (as  Dev- 
jani's). 

Tayati  said:— 

20.  It  is  one  of  my  strict  vow?  no  doubt 
that  I  should  grant  what  is  asked  of  me. 
Yoo  ask  me  (to  grant  you  a  favour) 
Therefore,  tell  me  what  should  I  do  ? 

Sarmishta  said  :— 

21.  O  king,  save  me  from  sin.  Protect 
my  virtue.  Becoming  a  mother  by  you,  let 
me  perform  the  greatest  pious  act  in  the 
world. 

22.  O  king,  it  is  ordained  that  three  per- 
sons can  never  earn  wealth  for  themselves. 
They  are  the  wife,  the  slave  and  the  son. 
That  whk:h  they  earn  belong  to  him  who 
owns  them. 

23.  O  king,  I  am  the  slave  of  Devjani, 
the  lady  of  the  Vrigu  race.  You  are  Uev- 
jani's  master  and  lord.  Therefore,  you  are 
my  master  and  lord  as  well.  I  solicit  you. 
Fulfill  my  wishes. 

Vaiflhampayana  said  :— 

24.  Thus  having  been  addressed  by 
Sarmishta,  the  kin^  was  persuaded  to  believe 
that  what  she  said  was  true.  He  fulfilled 
Sarmishta^s  w'lshes  and  thus  protected  her 
virtue. 

25.  They  passed  some  time  t^^her. 
They  took  affectionate  farewell  of  each  other 
and  separated.  Each  went,  whence  tliey 
came. 


26.  Sarmishta  of  sweet  smiles  and  fair 
eye-brows  conceived  in  consequence  of  that 
connection   with  that  best  of  kings. 

27.  O  king,  in  due  time  the  lotus-eyed 
lady  (Sarmishta)  gave  birth  to  a  son,  as 
effulgent  as  a  celestial  child  and  with  eyes 
like  lotus  leaves. 

Thus  ends  the  eijfhty  second  chapter,  the 
history  of  Yayati^  in  the  Sambhava  of  the 
Adi  Parva, 


CHAPTER   LXXXIII. 
(SAM  BH  AY  A  PXRVX). ^Continued. 

Vaishampayana  said  :— 

1.  O  descendant    of   the  Bharata  race,' 
when    Devjani  heard  of  the  birth  of  this  boy, 
she  became  very  sorry,  and  Sarmishta  be- 
came an  object  of  her  sad  reflections.    Going 
to  Sarmishta,  Devjani  thus  spoke  to  her. 

Deyjani  said  :— 

2.  O  girl  of  fair-eyc-brows,  what  sin  is 
this  you  have  committed  out  of  lust ! 

Sarmishta  said:— 

3.  A  Rishi  of  virtuous  mind,  learned  in 
the  Yedas,  came  to  me.  He  was  capable 
of  granting  boons,  and  he  was  solicited  by 
me   to  grant  my  wishes  based  on  virtue. 

4.  O  lady  of  sweet  smiles,  I  would  never 
secK  the  fulfillment  of  my  desires  by  sinful 
means.  I  tell  you  truly,  this  my  child  was 
begotten  by  a  Kishi. 


Devjani  said:— 

5.  O  timid  maiden,  it  is  all  right  if  that 
is  the  case.  |f  you  know  the  lineage,  the 
name  and  the  family  of  that  Brahmana, 
tell  me  I  wish  to  hear  them. 


Sarndshta  said:— 

6.  O  lady  of  sweet  smiles,  that  Rishi 
was  as  effulgent  in  asceticism  and  energy  as 
the  sun.  Seeing  him,  I  had  no  power  of 
making  these  enquiries. 

Deyjani  said:— 

7.  O  Sarmishta,  If  this  be  true,  if  you 
have  received  this  your  son  from  such  a 
g^eat  Brahmana,  1  liave  then  no  cause  for 
anger. 

Vaishampayana  said  :— 

B.  Thev  talked  and  laughed  with  each 
other,  anp  Ihen  they  separated,  (Devjani) 
the  daug)iter  of  the  Vrigu  race  going  to  her 
mansion  ;^nd  believing  what  S»rmt^hta  told 
her. 


124 


MAIflABIIARATA. 


9.  O  king,  Yayati  begot  on  Devjani  two 
more  sons  (namely)  Yadu  and  Turvasu, 
who  were  like  Indra  and  Vishnu. 

10.  The  daughter  of  Vrishaparx'a,  Sar- 
mishta,  by  that  royal  sage  gave  birth  to  three 
sons  in  all,  namely  Drahyu,  Anu  and  Puru. 

11.  O  king,  one  day  Devjani  of  sweet 
smiles  went,with  Yayati  into  a  solitary  part 
of  the  royal  park. 

12.  There  she  saw  three  children  of 
celestial  beauty,  p1a3ring  with  perfect  ease. 
She  was  surprised,  and  thus  spoke  to  the 
king. 

Devjani"  said  •— 

13.  O  king,  whose  children  are  these,  so 
handsome,  so  like  the  children  of  the  celes- 
tials 7  They  are  exactly  like  you  in  splen- 
dour and  beauty. 

14.  Having  asked  the  king,  she  asked 
the  children. 

Devjani  said  :^ 

15.  O  children,  what  is  your  lineage ! 
Who  is  your  father  ?  Answer  me  truly.  1 
desire  to  know  all. 

Vaishamapayanasaid  :— 

16.  The  children  then  pointed  to  the 
king  with  their  fingers  and  said  that  Sar- 
misnta  was  their  mother. 

17.  Having  said  this,  they  came  to  the 
king  to  clasp  his  knees.  But  theking  dared 
not  carrcss  them  before  Devjani. 

18.  The  boys  wept  in  grief,  and  they  left 
the  place,  going  towards  their  mother.  The 
king  became  very  much  abashed  of  this 
conduct  of  the  boys. 

19.  Seeing  the  affection  of  the  boys  to- 
wards the  king,  (Devjani J  understood  all. 
And  she  addressed  Sarmishta  thus ; — 

Devjani  said  :— 

20.  How  have  you  dared  to  do  me  an 
injury,  dependant  as  you  are  on  me  7  Do 
y<Mi  not  fear  to  have  recourse  once  more  to 
your  Asura  conduct  ? 

Sarmislita*'said  :-- 

21.  O  lady  of  sweet  smiles,  all  that  I 
told  you  about  the  Rtshi  is  quite  true. 
My  acts  were  according  to  the  precepts  of 
virtue  and  right. 

22.  Therefor i,  I  am  not  afraid  of  you. 
When  you  chose  the  king  as  your  husband, 
I  too  did  the  same.  O  t>eautiful  ladv,  a 
friend's  husband  is  one's  own  husband  ac- 
cording to  the  precepts  of  religion. 

23.  Vou  are  a  daughter  of  a  Brahmana, 
:%nd  therefore  you  deserve  my  greatest  wor- 
ship and   regard.     Do  yo  u  not  know   that 


this  royal  sage   (Yayati)   is    the  object  of 
greater  esteem  to  me  7 

Vaishampayana  said  >- 

24.  Having  heard  these  words,  Devjani 
said,  *'  O  king,  you  have  wronged  me,  I  wHI 
not  live  here  any  longer." 

25.  Having  said  this,  she  with  teaKul 
eyes  quickly  rose  to  go  away  to  her  father. 
And  the  king  was  grieved  to  see  her  thus 
angry. 

26.  He  became  very  much  alarmed ; 
and  he  followed  her,  trying  to  appease  her 
wrath*  But  she  did  not  return.  Her  eyes 
were  red  in  anger, 

27.  She  did  not  speak  a  word  to  the  king, 
but  she,  with  her  eyes  full  of  tears,  soon 
reached  her  father,  Usanas,  the  son  of 
Kavi. 

28.  Seeing  her  father,  she  made  to  hrm 
due  salutation  and  stood  before  him.  Yayati 
also  came  immediately  after  her,  and  he 
saluted  and  worshipped  the  son  of  Vr^gu« 

Devjani  said:— 

29.  O  father,  virtue  has  been  defeated 
by  vice.  The  low  have  risen  and  the  high 
have  fallen.  I  have  been  insulted  by  ine 
daughter  of  Vrishaparva. 

30.  Three  sons  have  been  begotten  on 
her  by  this  king  Yayati.  O  father,  unfortu- 
nate am  I  !     I  nave  got  only  two  sons. 

31.  O  son  of  Vrigu,  this  king  is  renown- 
ed  for  his  knowledge  in  religion  and  virtue. 
But,  O  son  of  Kavi,  I  tell  you,  he  has  fallen 
from  the  path  of  virtue, 

Solora  said:— 

32.  O  king,  as  you  have  made  vice  your 
favourite  pursuit,  though  well -acquainted 
with  the  precepts  of  virtue,  terrible  decrepi« 
tude  will  overtake  you, 

Yayati  said:— 

33.  Adorable  Rishi,  I  u'as  solicited  by  the 
daughter  of  the  Danava  king  to  make  her 
season  fruitful.  1  did  grant  tMer  prayer  from 
a.  sense  of  virtue. 

34.  O  Rishi,  men  learned  in  the  Vedas 
say  that  he,  who  does  not  grant  the  pray* 
er  of  a  woman  in  season,  commits  the  sin  of 
killing  an  embryo. 

35.  He,  who,  being  solicited  in  secret  by 
a  woman  full  of  desire  and  in  season,  does 
not  grant  her  wishes,  loses  xdrtue.  The 
learned  say  that  he  becomes  a  klHer  of 
embr^'o. 

36.  O  son  of  Vrigu,  for  these  reasons, 
and  being  afraid  of  committing  a  sin,  1  went 
to  Sarmishta. 


ADl   PARVA. 


125 


Sakra  said  :— 

37.  O  king,  you  are  dependent  on  me. 
You  should  have  waited  to  receive  my  com- 
mand. O  son  of  Nahusha,  having  acted 
falsely  in  the  matter  of  your  duty,  you  have 
comraitted  the  sin  of  theU. 

Vaishampayana  said  :— 

38.  Thus  being  cursed  by  the  atigry 
Usanas,  Yayati,  the  son  of  Nahusha,  was 
then  deprived  of  his  youth,  and  terrible  de- 
crepitude soon  overcame  him. 

Yayati  said:— 

39.  O  son  of  Vrigu,  I  have  not  been  as 
yet  satiated  with  youth  or  Devjani.  There- 
fore, O  Brahmana,  be  graceful  to  me.  Let 
not  decrepitude  overcome  me. 

Sokra  said  :— 

40.  I  never  speak  an  untruth.  O  king, 
(see),  you  have  been  immediately  attacked 
by  old  age.  But  if  you  like,  you  can  trans- 
fer this  decrepitude  to  some  other  man. 

Tayati  said:— 

41.  O  Brahmana,  let  this  be  ordered  by 
you  that,  the  son  of  mine  who  will  accept 
my  this  old  age  will  enjoy  my  kingdom  and 
^ain  both  virtue  and  fame. 

Snkra  said  :— 

42.  O  son  of  Nahusha.  remembering  me 
you  will  be  able  to  transfer  your  this  decre- 
pitude to  whomever  you  like. 

43.  Your  that  son  who  will  give  you 
bis  youth  will  become  your  successor  on  the 
throne.  He  will  have  long  life,  wide-spread 
fame  and  a  large  progeny. 

Thus  ends  the  eighty  third  chapter^  the 
history  0/  Yayati,  in  the  Sambhava  of  the 
Adi  Parva. 


CHAPTER    LXXXIV. 
(SAMBHAVA  PXKV\)--Continued. 

Yaishampayana  said'— 

I.  Having  been  thus  attacked  by  old  age, 
Yayati  returned  to  his  capital.  He  summon- 
ed his  eldest  and  accomplished  son  Yadu 
and  thus  spoke  to  him. 


isaid:— 

2,  O  child  ;  old  age,  wrinkles  and  white 
ha5r  have  come  over  to  me  by  the  curse 
the  son  of  Kavi  who  is  called  Usanas.  But 
f  am  not  yet  satiated  with  youth. 

3.  O  Yadu,  take  you  upon  yourself  my 
tWs  decrepitude  and  consequent  old  age.  I 
shall  then  enjoy  with  your  youth. 


4.  When  one  thousand  years  will  be  com- 
pleted, I  shall  return  to  you  your  youth  and 
take  back  my  decrepitude  and  its  consequent 
weakness. 

Yadu  said  :— 

5.  There  are  many  inconveitiences  in 
old  age  about  eating  and  drinking. 
Therefore,  O  king,  I  shall  not  take  your 
decrepitude  upon  me.  This  is  my  determi- 
nation. 

6.  White  hair,  cheeriessness,  relaxation 
of  nerves,  wrinkles  all  over  the  bodyj  defor- 
mities, weakness,  leanness,  inability  of  work, 
these  are  the  conseauences  of  decrepitude. 
Even  friends  and  dependants  forsake  an 
old  decrepit  man. 

7.  O  king,  you  have  many  sons,  some  of 
them  are  dearer  to  you  (than  I.)  O  virtuous 
man,  ask  some  other  son  of  yours  to  take 
upon  him  your  decrepitude. 

Yayati  said:— 

8.  O  son,  you  have  sprung  from  my 
heart,  but  you  do  not  give  me  your  youth. 
Therefore,  your  children  will  never  be  ruling 
kings. 

9.  O  Turvasu,  take  upon  yourself  my 
decrepitude  and  consequent  weakness.  I 
wish  to  enjoy  the  pleasures  of  life  with  your 
youth. 

10.  After  the  expiration  of  one  thousand 
years,  I  shall  return,  to  you,  your  youth,  and 
take  back  my  decrepitude  and  its  consequent 
weakness. 

Turvasu  said:— 

11.  O  father,  I  do  not  like  old  age.  It 
destroys  all  pleasures  and  enjoyments, 
strength  and  beauty,  the  intellect  and  the 
memory, — nay  even  life. 

Yayati  said:— 

12.  You  are  bom  from  my  heart,  but 
you  do  not  give  me  your  youth.  Therefore, 
O  Turvasu,  your  line  will  be  extinct. 

13 — 15.  You  shall  be  the  foolish  king 
of  those  whose  practices  and  precepts  win 
be  impure,  whose  women  of  superior  birth 
will  give  birth  to  children  by  men  of  inferior 
birth,  who  will  live  on  meat,  who  will  t)e 
mean,  who  will  not  hesitate  to  appropriate 
the  wives  of  their  superiors^  who  will  be 
like  birds  and  beasts  in  their  practices,  and 
who  will  be  sinful  and  Mlechas. 

Yaishampayana  said  :— 

16.  Having  thus  cursed  his  son  Turvasu, 
Yayati  spoke  to  Sarmishta's  son  Drahyu 
thus  :— 

Yayati  said  :— 

17.  O  Drahyu,  take  upon  yourself  for 
one  thousand  years  my  decrepitude,  destruc- 


iz6 


MAUABHARATA. 


live  of  beauty  and    complexion.     Give  rae 
your  youth. 

1 8.  After  the  expiration  of  one  thousand 
years,  I  shall  return  to  you  your  youth  and 
take  back  my  own  decrepitude. 

Dral^  tftid:— 

19.  O  king,  one,  if  he  is  decrepit,  cannot 
enjoy  elephants,  cars,  horses  or  women.  His 
voice  also  becomes  indistinct.  Therefore, 
I  do  not  desire  (to  take  upon  myself)  your 
old  age. 

Tayati  udd:— 

20.  O  son,  you  are  sprung  from  my 
heart,  but  ^'ou  refuse  to  give  me 
your  youth.  Therefore,  your  cherished 
wishes  will  never  be  fulfilled. 

21 — 22.  You  shall  be  a  king  only  in  name. 
You  shall  rule  over  a  region  where  there  will 
be  no  roads,  no  passages  for  horses,  cars, 
elephants,  asses,  goats,  bullocks,  planqulns 
and  other  good  vehicles,  where  the  only 
means  of  locomotion  will  be  rafts  and  floats. 
In  such  a  place  you  will  live  with  all  your 
friends. 

23.  O  Anu,  take  my  decrepitude  and  its 
consequent  weakness.  1  shall  enjoy  the 
pleasures  of  fife  for  one  thousand  years  with 
your  youth. 

Ann  said  :— 

24.  Those  that  are  decripit  eat  like  chil- 
dren ,  and  they  are  always  impure.  They 
cannot  pour  libations  on  sacrineial  fire  at 
the  proper  time.  Therefore,  I  do  not  likf  to 
take  upon  myself  your  old  age. 


Ya^fmU  laid  :— 

25.  O  son,  you  have  sprung  from  my 
heart,  but  you  do  not  give  me  ydur  jroutn. 
As  you  find  so  many  faults  with  decrepitude, 
decrepitude  will  overcome  you. 

26.  Your  sons  will  die  as  soon  as 
they  will  attain  to  their  youth.  You  shall 
not  be  able  to  perform  any  sacrifice  before 
fire. 

27.  O  Puru,  you  arc  my  youngest  and 
dearest  son,  you  wHl  become  the  foremost  of 
them.  Okl  age,  uTinkles  and  white  hair, 
O  child,  have  Qome  over  me, 

28.  On  account  of  the  curse  of  the  son  of 
Kavi,  who  is  called  Usanas.  But  I  am 
not  yet  satiated  with  youth.  O  Puru,  take 
my  decrepitude  upon  you,  and  consequent 
weakn^tss.  I  shall  enjoy  the  pleasures  of  life 
for  one  thousand  >'ears  with    your  youth. 

29.  After  the  expiration  of  one  thousand 
years,  1  shall  return  to  you  your  youth  and 
take  back  my  own  decrepitude. 


Vaishampayana  said  :-- 

30.  Having  been  thus  addressed  by  (ke 
king,  Puru  replied  to  him  with  all  humility. 
(^He  said  :  )  **  O  great  king,  I  shall  do  as 
you  command  me  to  do. 

31.  O  king,  I  shall  take  upon  myself 
your  old  age  and  its  consequent  weakness. 
Take  my  youth  and  enjoy  as  you  like  the 
pleasures  of  life. 

32.  Attacked  by  your  old  age,  depri- 
ved of  youth  and  beauty,  I  shaU  at  your 
command  live  and  give  you  my  youth." 

Yayati  said  :— 

33.  O  Puru,  my  child,  I  am  much  pleas- 
ed with  you.  1  grant  you  the  following  boon 
with  great  pleasure.  The  people  of  your 
kingdom  will  have  all  their  desires  ful- 
filled. 

Vaishampayana  said  :— 

34.  Having  said  this,  Yayatt  remember- 
ed the  great  ascetic,  the  son  of  Kavi(Sukra), 
and  transfered  his  decrepitude  to  the  body 
of  the  high -soul ed  Puru. 

Thus  ends  the  eighty  fourth  chapter,  the 
history  of  Yayfiti  in  the  Sambhava  of  the 
Adi  Parva* 


CHAPTER    LXXXV. 
(SAMBHAVA  PARVA)— C(;«^//i«e(/. 

Vaisliampayana  said:— 

1.  Havinp^  thus  received  the  youth  of 
Puru,  Yayati  the  son  of  Nabusha,  that  best 
of  kings,  was  exceedingly  delighted.  He 
again  indulged  in  the  pleasures  of  life. 

2.  He  enjoyed  himself  to  the  full  extent 
of  his  desires  and  to  the  full  limit  of  his 
powers,  as  much  as  he  desired  and  as  the 
seasons  called  forth.  But,  O  king^,  he  did 
nothing  against  the  precepts  of  religion. 

3.  He  pleased  the  celestials  by  perfor- 
ming sacrifices,   the  Pitris  by    Sradhas,  the 

rr  bv  charities  and  the  good    Brahmanas 
fulnlling  their  desires. 

4.  The  guests  by  food  and  drink,  the 
Vaisyas  by  protection,  the  Sudras  by 
kindness  and  the  robbers  by  proper  punish- 
ments. 

5.  Yayati  pleased  all  classes  of  his  sub- 
jects by  ruling  ov  er  them  virtuously  like 
Indra. 

6.  That  king  was  as  powerful  as  the  liop. 
He  was  young,  and  enjoyed  all  the  pleasures 
of  life.  He  enjoyed  unlimited  happiness 
without  violating  the  precepts  of  religion. 

7.  The  king  (Yayati)  became  exceedingly 
happy  in  thus  being   able   to  enjoy   all  the 


ADI   PARVA. 


127 


best  objects  of  enjoyments.  That  king  of 
men  was  only  sorry  (in  remembering)  that 
one  thousand  years  would  soon  come  to  an 
end. 

8.  That  royal  sage,  learned  in  the 
mystery  of  time  and  possessed  of  great 
prowess,  having  obtained  youth  for  one 
thousand  years  and  watching  proper 
Kalas  and  Kashtas 

9.  Sported  with  Vishwachi  (Apsara), 
some  time  in  the  garden  (of  Indra) 
Nandana,  sometimes  in  Aloka^  and  some- 
times on  the  summit  of  the  Meru  Mountain. 

ID.  That  virtuous  king  then  found  that 
the  fixed  time  (one  thousand)  years  had  come 
to  an  end.  He  then  called  Puru  and  ad- 
dressed him  thus. 

Tayatisaid  — 

I  !•  O  son,  O  chastiser  of  foes,  I  have  en- 
joyed with  your  youth  to  the  full  extent  of 
my  desires  and  to  the  full  limit  of  my  powers 
and  all  according  to  their  seasons. 

12.  But  desires  never  die.  They  are  never 
satiated  by  indulgence.  By  indulgence 
they  flame  up  like  the  sacrincial  fire  with 
Ghee  poured  into  it. 

13.  If  one  becomes  the  sole  lord  of  all 
the  earth  with  its  paddy,  oats,  gems, 
beasts  and  women,  still  it  will  not  be  con- 
sidered by  him  enough .  Therefore,  the 
thirst  for  enjoyment,  should  be  abandoned. 

14.  The  thirst  (of  enjoyments),  which  is 
difficult  to  be  <:ast  off  by  the  wicked,  which 
docs  not  fail  even  with  failing  life,  is  truly 
a  fatal  disease  in  man.  To  get  rid  of  this 
thirst  is  real  happiness, 

15.  My  mind  was  attached  to  the  pleas- 
ures of  life  for  full  one  thousand  years.  My 
thirst  for  them,  however,  without  being 
abated,  is  daily  being  increased. 

16.  Therefore,  I  shall  get  rid  of  it.  I  shall 
fix  my  mind  on  Brahma,  and  becoming 
peaceful  and  having  no  attachment,  I  shall 
pass  the  rest  of  my  days  in  the  forest  with 
the  innocent  deer. 

17.  O  Puru,  1  am  exceedingly  pleased 
with  you.  Take  (backj  your  own  youth. 
Prosperity  be  to  you.  Receive  my  king- 
dom. You  are  my  son  who  has  done  my 
favourite  work. 

Vaishampayaiia  said  :— 

18.  Yayati,  the  son  of  Nahusha,  then 
received  back  his  own  old  age,  and  his  son 
Puru  also  received  back  his  youth. 

19.  Yayati  became  desirous  of  installing 
his  youngest  son  Puru  on  the  throne.  But 
the  four  orders  of  his  subject  with  Brahma- 
nas  at  their  head  thus  addressed  him, 

20.  **  O  lord,  how  can  you  install  Puru 
on  the  throne,  passing  over    your  eldest  son 


Yadu,    bom  of   Dex'jani  and  grandson  of 
Sukra  ? 

21.  Yadu  is  your  eldest  son,  after  him 
was  bom  Turvasu.  Then  Sarmishta*s  son 
Drahyu,  Anu,  and  last  Puru. 

22.  How  it  would  be  proper  to  pass  over 
all  the  elders  and  install  the  youngest  ?  We 
represent  this  to  you, — ^act  according  to  the 
precepts  of  religion. 

Yayati  said  :— 

23.  Hear  all  of  yon  of  the  four  orders  of 
the  caste  with  the  Brahmanas  at  their  bead, 
why  my  kingdom  should  trot  be  gften  to  my 
eldest  son. 

24.  My  commands  wisre  disobeyed  by 
my  eldest  son.  The  opinion  of  the  wise 
men  is  that  the  son  who  disobeys  his  father 
is  no  son  at  all. 

25.  The  son  who  obeys  the  commands  of 
his  father  and  mother,  who  is  humble  and  a 
well-wisher  of  his  parents  and  who  loves 
them,  is  the  best  of  sons. 

26.  I  hav^  been  slighted  by  Yadu,  and 
Turvasu;  much  hai^c  1  been  slighted  by 
Drahyu  and  Anu. 

27.  Only  Puru  obeyed  my  commands, 
and  much  have  I  been  honoured  and  respec- 
ted by  him.  He  acccj>ted  my  old  age,  and 
therefore,  though  he  is  the  youngest,  yet  he 
should  be  made  king. 

28.  Puru  is  a  great  friend  of  mine  and 
he  did  what  was  afi[reeable  to  me.  And 
the  son  of  Kavl,  l/sanas,  Sukra  himself, 
granted  me  this  boon. 

29.  The  son  who  would  obey  me  would 
become  the  king  and  the  lord  of  the  earth. 
Therefore,  I  entreat  you,  let  Puru  be  in* 
stalled  on  the  throne. 

The  people  said :~ 

30.  O  king,  it  is  true  that^  the  son  who 
is  accomplished  and  who  seeks  the  good  of 
his  parents,  deserves  aU  prosperity,  though 
he  is  the  youngest. 

31.  Therefore,  Puru,  who  has  done  good 
to  you,  deserve,  to  have  the  kir^dom.  As 
Sukra  has  granted  this  boon,  we  have  tio 
power  to  say  any  thing. 

Vaishampayana  said  :— 

32.  Having  been  thus  addressed  by  the 
contented  people  the  soo  oT  Nahuf^ia 
(Ya^'ati)  installed  his  son  Puru  on  the 
throne. 

33.  Bestowing  the  kingdom  on  Pom,  lie 
resolved  to  live  in  the  forest,  and  he  left  his 
capital  with  Brahmanas  and  ascetics. 

34.  The  Sons  of  Yadu  are  known  as  the 
Yadavas,  those  of  Turvasu  as  ihc  Yavanas, 
tho!>c  of  Drthyu  as  the  Bhujas,  and  those 
of  Anu  as  the   Mlechas, 


MAHABHA&ATA. 


35.  Those  of  Piim  as  die  Paaravas,  in 
which  dynasty,  O  king»  you  are  bom  to 
rule  the^country  for  one  thousand  years. 

Thus  ends  the  eighty  fifth  chapter,  the 
history  of  Yayati,  in  tite  Sambhava  of  the 
Adi  Parva, 


CHAPTER  LXXXVK 
(SHAMBHAVA  "^MiMK^Couiinued. 

said* — 


1.  Having  dius  installed  his  dear  son 
Puro  on  the  throne*  the  son  of  Nahusha 
king  Yayati,  became  very  happy  and  ac- 
cepted t^  VMH^rastlia  mode  of  hfe« 

2.  He  lived  in  the  forest  with  the  Brah- 
manasi  becoming  sdf-cootroUed«  and  living 
on  fnots  and  roots.  Thus  patiendy  bearing 
privations  of  all  sorts,  he  al  last  aac0Dde3 
to  heaven. 

3.  Having  thus  ascended  heaven,  the 
king  lived  there  in  Miss.  But  some  dme 
after,  he  was  hurled  down  (from  heaven) 
by  Indra. 

4.  I  have  heard  diat  having  thus  fallen 
from  heaven,  he  stayed  in  the  sky  and  did 
not  iaSi  on  the  earth. 

5.  I  have  heard  tliat  some  time  after,  he 
again  asoeiided  heaven  in  company  with 
gready  powerful  Vasttmana«  Ashtaka^  Pia- 
tartfiianaand  ShtbL 

Juaaiqaya  said  :— 

6.  1  desire  to  hear  in  detail  why  that 
king,  after  entering  heaven,  was  huded  down 
from  it,  and  why  he  again  gained  adn»it- 
tance. 

7.  O  Brahmana,  let  this  be  narrated  by 
you  b^ore  all  these  Brahmana  Rkhis. 
The  terd  of  die  earth  Yayati  was  Kkc  die 
king  ol  the  ctdestaals  (Fndra)  ; 

8.  He  was  the  pn^cnitor  of  the  cxhaostn^ 
Kuru  race  ;  he  was  as  cfiulgent  as  the  sun. 
He  was  fllostrious,  world-wide  famous  and  a 
man  of  wonderful  achievements.  I  desire  to 
hear  tn  full  the  story  di  his  life  both  fiere 
in  this  woHd  and  mlsaweit. 

VsidiampaTaaa  said :— 

9*  I  diaH  narraue  to  yarn  the  exceBent 
hi^ory  of  Yayati*s  eiqilocts  both  here  on 
f^arth  and  in  heaven.  The  story  is  sacred, 
and  it  destroys  all  the  sins  oc  those  that 
hear  it« 

10.  The  son  of  Nahusha.  king  Yayati, 
haWnf  instaUed  his  youngest  son  Puru  on 
the  tnrooe,  went  to  the  forest  to  lead  the 
life  of  a  reduse. 


11.  He  passed  over  the  daims  tA  tas 
olhei'  sons  with  Vadu  at  dieir  head,  and  be 
li\^ed  in  the  forest  oil  fruits  and  roots. 

12.  He  brought  his  mind  and  his  pas- 
^ons  under  complete  control.  He  pleased 
the  Pitris  and  i^elestials  by  performing 
sacrifices^  He  poured  Iibatioris  according-  to 
the  prescribed  riles  of  meti  leaUilng  the 
VanaprasthtL, 

13.  The  iHostrious  king  entertained  the' 
guests  and  strangers  with  fruits  of  the 
forest  and  Ghee.  He  si:g>ported  hiittsetf 
by  eating  only  the  Scattered  com  seeds. 

14 — 16.  The  king  Urns  passed  hdl  ontf 
thousand  years.  He  observed  the  vow  of 
silence  with  his  mir^  under  compXete  control . 
He  passed  full  one  year  in  ^sting^  ln4ng  on 
air  alone  and  havmg  no  iXtxp,  He  passed 
another  on«  year  in  the  mtdst  of  four  fires 
and  the  burning  son  overhead.  He  stood 
for  six  mondis  oontimially  on  one  Icg^ 
(Having^  thus  passed  his  "fife  m  austere 
penances),  the  kmg,  (Yayad)  the  doer  «f 
sacred  deeds,  ascended  heaven^ 

TTtns  ends  the  eighty  six  chupfer^  the  Ai>- 
f^ny  of  Yayati t  in  the  Samhhava  ef  the  AH 

Parva, 


CHAPTER   LXXXVII, 

(SHAMBHAVA  VXR\X)^Coniinuel, 

irttialiaimMi.ir«JML  MLJd  '<> — 

1-  When  that  great  long  was  living  m 
heaven,  he  was  adored  t>y  the  celestials,  the 
Sadhyas^  the  Maruias,  aiid  the   Vasus. 

2.  Thai  doer  of  pious  ads  (Va^^ati)  oftco 
went  from  the  region  of  the  celestials  to  the 
region  of  Brahma.  It  is  heard  that  he  lived 
in  heaven  for  a  long  dme. 

3«  One  day  the  best  of  kings,  Yayad, 
went  to  Indra,  and  in  the  cnmrse  of  conversa-* 
don  the  lord  of  earth  was  asked  by  Indnu 

ladrasaid:— 

4.  O  lang,  what  did  you  say  wiicn  Pum 
took  your  old  ajgc  on  earth  and  whea  you 
gave  him  has  kingdom  ? 

Tayaii  said  '— 

5.  I  told  him  the  whote  cauotiy  bdwcen 
the  rivers  Gamges  and  the  YmmunM  which  is 
in  fact  the  central  region  of  the  earth,  is 
tfune.  Your  brothers  will  have  (he  otfti>-- 
n^  regions. 

6u  1  toki  frim^  the  men  havmg  no  anger 
;tre  superior  to  men  widi  ai^er ;  men  ha\ix:^ 
forgiveness  are  superior  to  men  having  no 
forgiv'eness.  Man  is  superior  to  ammak 
and  die  learned  to  the  ignorant. 


ADl   PARVA. 


129 


7v  If  wronged,  you  should  not  wrong  in 
fctii**n.  One's  anger,  if  not  subdued,  burns 
one's  own  self.  If  subdued,  it  procures  the 
virtues  of  the  doers  of  good  acts* 

8.  You  should  never  give  pain  to  others 
by  cruel  words.  Never  defeat  your  enemfes 
by  despicable  means.  Never  utter  such 
sinful  and  burning  words  as  may  give  pain 
lo  others. 

9.  He  who  pricks  another  by  the  thorns 
of  cruel  words  holds  in  his  mouth  a  persecut- 
ing Rakshasa.  Lakshmi  (prosperity)  leaves 
the  man  who  casts  his  eyes  on  even  such  a 
man. 

10.  You  should  always  keep  the  virtuous 
man  before  you  as  your  model.  You  should 
always  conmare  your  acts  with  those  of  the 
x^rtuoiis.  You  should  always  disregard  the 
cruel  words  of  the  wicked. 

11.  He  who  keeps  the  arrows  of  cruel 
words  in  his  lips  weeps  day  and  night. 
The  cruel  words  strike  at  the  inmost  part  of 
the  body.  The  wise  men  never  fling  such 
arrows  (of  cruel  words)  at  others. 

12.  There    is     nothing 
worlds    with     which     you 
the   deties  as  kindness,   friendship,    charity 
and    sweet  words. 

13.  Therefore,  you  should  always  utter 
sweet  words  that  give  pleasure  and  not 
pain.  You  should  always  give  and  never 
bejgr.  You  should  show  respects  to  those  that 
deserve  your  respect. 

Tkus  ends  the  eighty  seventh  chapter,  the 
history  of  Yayatif  in  the  Samtihava  of  the 
Adi  Parva, 


in    the     three 
can      worship 


CHAPTER    L  XXXV  III. 
(SAMBHAVA  ?\R\X). —Con tinned, 

Indra  said  :-— 

1.  O  king,  O  son  of  Xahusha,  O  Yayati, 
after  accomplishing  all  your  duties,  you 
went  to  the  forest,  leaving  your  home.  I  ask 
you, — teJl  me  like  whom  you  are  in  ascetic 
merits. 

Yayati  said  :— 

2.  O  Vasava  (Indra),  I  do  not  find 
among  men,  the  celestials,  the  Gandhar- 
vas  and  great  Rishis,  any  one  equal  to  me  in 
ascetic   merits, 

Indra  said  *— 

3.  O  k;ng,  as  j'ou  disregard  those  that 
are  xour  superiors,  those  that  are  your 
equals,  and  those  that  are  your  inferiors, 
your  virtues,  therefore,  suffer  a  diminution, 
and  thus  you  must  fall  from  heaven. 


Yayati  said  :— 

4.  O  king  of  the  celestiais>  if  my  virtues 
have  really  been  diminished  (b}'  my  pride), 
let  me  fall  at  least  among  men  wno  are 
virtuous  and  honest. 

Indra  said  :— 

5.  O  king,  you  shall  fall  among  those 
that  are  virtuous  and  honest.  You  shall  also 
gain  great  renown.  O  Yayati,  after  your 
this  experience,  never  again  disregard  any 
onc.^your  superiors,  your  equals  or  even 
your  inferiors. 

Vaishampayana  said  :— 

6.  Thereupon  Yayati  fell  from  the  region 
of  the  holy.  And  he  was  seen  when  thus 
falling  by  that  royal  sage,  Astaka,  the  pro- 
tector of  religion.     Seeing  him  he  asked, 

Astaka  said:— 

7.  Who  are  you,  young  a"5  ^-ou  are,  as 
handsome  as  Indra,  as  prominent  by  your 
own  splendour  as  that  of  fire  T  Who  are  you 
falling  like  the  foremost  ranger  of  the 
sky,  the  sun,  driving  away  the  dark  masses 
of  clouds  ? 

8.  Seeing  you  fall  from  the  region  of  the 
sun,  as  effulgent  as  the  fire  or  the  sun, 
all  men  are  asking  themselves,  •'What  is 
this  that  falls  ?"  They  are  deprived  of 
their  conciousness. 

9.  Seeing  you  in  the  path  of  the  celestials, 
as  effulgent  as  Surja,  Indra,  or  Vishnu,  we 
have  all  come  to  you  to  ascertain  tlie  truth. 

10.  O  enviably  handsome  one,  we  would 
not  have  been  guilty  of  incivilit5'  by  first 
asking  you  who  you  are,  if  you  would  liave 
asked  us  first  who  we  are.  We  ajk  3'ou, 
(tell  us)  who  you  are,  and  why  you  come 
here. 

ri.  O  Indra^like  great  one,  let  your 
fears  be  dispelled,  let  3«our  woes  and  aHlic- 
tions  erase.  You  are  now  in  the  presence 
of  the  virtuous  and  the  wise.  Even  Indra, 
the  slayer  of  Vala,  cannot  do  you  any 
harm. 

12.  O  lndra-lik(}  great  one,  the  honest 
and  the  virtuous  are  the  support  of  their 
brcthern.  Here  are  assembled  the  protec- 
tors of  the  movables  and  the  immcvabks 
of  the  world. — the  honest  and  the  virtuous. 
You  arc  now  with  such  ones. 

13.  As  Agni  is  the  lord  that  gives  heat, 
as  earth  is  the  lord  that  holds  the  seed  (and 
produces  corn),  as  sun  is  the  lord  that  dispels 
darkness,  so  is  a  guest  the  lord  of  the  honest 
and  the  virtuous. 

Thus  ends  the  eigftty  eighth  chapter^  the 
history  of  i'oyiitit  in  the  Santbhara  of  the 
Adi  Farva. 


J7 


I3f> 


MAUABHARATA. 


CHAPTER    LXXXIX, 
(SAMBHAVA  l^hKVK^.-^^onitnued, 

Tayati  said-— 

1.  I  am  Yayati,  the  son  of  Nahusha  and 
the  father  of  Puru.  I  am  falliqc^  down  from 
the  reg^ion  of  the  celestials,  the  Siddhas  and 
the  Rishis,  for  the  diminution  of  my  virtues. 
(t  am  falling),  because  I  disregarcfed  every 
creature  on  earth. 

2.  As  I  >  am  older  than  you  in  a^e,  I  did 
not  salute  you  first.  He  who  b  older  in 
age  or  superior  in  learning  or  asceticism  is 
revered  by  Brahmanas. 

Asfj^ka  said  --^ 

3.  .  O  lung^  yoif  say  that  he,  who  is  older 
in  years,  deserves  the  respect  atxl  reverence 
of  others.  But  it  is  said  that  he  is  truly 
worthy  of  respect  who  is  superior  in  learning 
and  asceticism. 

Yayati  said :— 

4.  It  H  said  that  sin  destroys  the  merit  of 
ail  virtuous  acts.  Vanity  contains  the  element 
of  tliat  which  leads  to  hell.  The  virtuous 
never  follow  the  path  of  the  sinf uU 

5.  They  act  in  a  way  as  to  increase 
their  virtue.  1  myself  had  great  religious 
inerks,  but  all  is  now  gone.  1  shall  never  be 
able  to  regain  them  with  my  best  efforts. 
He,  who  will  take  lesson  from  my  this  fate, 
will  be  wise  and  virtuous. 

6.  He  who^  ha%"ing  acquired  great  wealth' 
performs  sacrifices,  who,  having  acquired  ar 
kinds  of  learnings  remains  humble,  who, 
having  studied  tr^  entire  Vedas,  devotes 
himself  to  asceticism,  goes  to  heaven. 

7.  No  one  should  be  proud  of  his  great 
wealth  ;  no  one  should  feel  exalted,  because 
he  has  studied  the  entire  Yedas.  Men  are  of 
different  dispositions  in  the  world,  but 
Destiny  is  supreme.  Power  and  exertion 
arc  both  iutUe  and  iis^ess.  Knowing  Destiny 
lo  be  supreme  (over  all),  the  wise  should 
neither   feel  pride  nor  grief. 

8.  Remembering  that  Destiny  is  supreme 
(over  all),  creatures  should  know  that  happi- 
BOSS  and  mysery  depend  on  Destiny^  and 
not  on  their  own  exertion  and  power. 

0.  The  wise  should  always  live  con- 
tented, without  grieving  for  mysery  or 
exalting  for  happiness.  When  Destiny  is 
supreme^  both  grief  and  exaltation  are  use- 
less. 

10.  O  Astaka,  I  ne\'er  feel  terrified  with 
fear,  nor  do  I  ever  feel  grief,  for  I  know  that 
1  shall  be  on  earth  exactly  what  the  great 
Ordalner  has  made  me. 

11.  The  Insects,  the  worms,  all  theovipa- 
rousc  features,  vcgitables,  crawling  animals, 


verm  ins,  fishes,  stones,  grass,  wood, — in  fact 
all  created  things, — are  united  with  the 
Prakiti  when  they  are  freed  from  their  acts. 

12.     Happiness  and  miseiy  are  transitory, 

0  Astaka,  knowing  this,  why  should  I  grieve  7 
Wt  never  know  how  we  are  to  act  to  avoid 
misery.     Therefore,  grief  must  be  cast  off. 

Vaishampayana  said  :— 

ij.  King  Yayati,  possessed  of  every 
accomplishment,  who  was  the  maternal 
grand  father  of  Astaka,  was  again  asked  by 
him  to  tell  him  the  account  of  his  living  In 
heaven. 

Astaka  said:— 

14.  O  king  of  the  world,  lell  me  in 
detail  the  account  of  all  those  regions  which 
you  have  visited  and  in  which  you  passed 
your  time  in  bliss.  (Tell  me  also)  the 
period  for  which  you  thus  lived. 

Yayati  said  :— 

15.  I  was  a  great  king  on  earth,  roHng 
over  the  whole  world  as  m^'  kingdom.  I 
acquired  n\any  high  regions  by  my 
religious  merits.  I  lived  full  one  thousand 
years  on  earth,  and  then  1  ascended  to  a 
very  high  region. 

16.  It  is  the  abode  of  Indra.  It  is  very 
beautiful ;  it  has  one  thousand  gates,  and  it 
extends  one  hundred  Yoyanas  all  around. 
Here  lived  I  fcr  another  one  thousand  years. 
And  then  I  ascended  to  a  higher  region. 

1 7.  *  This  is  the  region  of  supreme  beati- 
tude,— the  abode  of  the  Prajapati,  the  lord 
of  the  earth, — ^a  region  very  difficult  to  attain. 
Here  lived  1  for  another  one  thousand  years. 
And  I  then  ascended  to  a  higher  region. 

iS.  It  is  the  abode  of  the  god  of 
gods,  (Vishnu)^  where  I  lived  for  many 
years  in  supreme  bliss.  1  hax'e  lived  in  van- 
ous  regions,  and  1  was  adored  by  the^ 
celestials,  and  I  possessed  splendour  and 
prowess  Like  the  celestials. 

19.  1  was  capable  of  assunvng 
any  fonn  at  will ;  I  sported  for  many  milli- 
ons of  years  with  the  Apsaras  in  the  gardens 
of  Nandana,  under  innumerable  beautiful 
trees  clad  in  flowery  garb  and  spreading 
delicious  perfume. 

20.  I  lived  th^re  in  celestial  happiness 
for  many  many  years,  when  a  celestial  mes- 
senger of  grim  vissage  thrice  *  shouted  to  m? 
in  a  loud  and  deep  voice,  •*  Ruined^  Ruined ^ 
Ruinedr 

21.  O  best  of  kings,  this  much  I  remem- 
ber that  I  fell  from  Nandana,  and  ail  nty 
religious  merits  were  gone.    O  king  ml  men. 

1  heard  the  voices  of  the  celestials  in  the  sky 
I  exclaiming  in  grief. 


AM  PARVA. 


'3» 


22.  "What  misfortune !  The  virtuous  and 
meritorious  Yayati  is  falling*!  His  all  religi* 
ous  merits  are  destroyed  !"  And  when  I  was 
falling,  I  asked  them,  '^Where  are  those  wise 
ones  amongst  whom  am  I  to  fall  ?'* 

23.  They  pointed  out  to  mc  this  sacred 
sacrificial  re^^ion  belonging  to  you.  I  am 
hastely  commg  to  this  your  sacrificial 
ground,  seein^^  the  curls  of  smoke  that  rise 
from  the  sacrificial  fire  and  blacken  the  sky. 
I  smelt  the  perfume  of  the  sacrificial 
Ghee. 

Thus  ends  the  eighty  ninth  chapter^  the 
history  of  Yayati,  tn  the  Samhhava  of  the 
Adi  Pare  a. 


CHAPTER    XC 
(SAMBHAVA  PARVA)— Ca/ih;iw<i/. 

Astaka  said  :— 

1.  O  foremost  man 'of  the  Krita  Yuga, 
you,*having  been  able  to  assume  any  form 
at  will,  passed  millions  of  years  in  the 
l^rden  of  Nandana.  For  what  reason  have 
you  been  compelled  to  leave  that^  happy  re- 
gion and  come  here  to-day  ? 

Yayati  said:— 

2.  As  relatives  and  kinsmen  forsake  in 
this  world  a  man  who  has  lost  his  wealth,  so 
in  the  other  world  Indra  and  the  celestials 
forsake  one  who  loses  his  righteousness. 

Astaka  said :— 

3.  O  king,  I  am  very  curious  to  learn 
how  men  can  lose  their  righteousness  in  the 
other  world.  Tell  me  also  what  regions  are 
attained  by  what  means.  I  know  you  are 
acquainted  with  all  the  doings  and  the  say- 
ings. 

Yayati  said:— 

4.  O  god-like  man,  they  that  speak  of 
their  own  merits  are  doomed  to  the  pain* 
ful  hell  called  i9/ii>i«OTa^(earth).  Though 
really  lean,  they  appear  to  grow  (fat  on 
earth)  to  become  the  food  for  vultures,  dogs 
and  jackals. 

5.  Therefore,  O  king,  this  censurable  and 
wicked  vice  should  be  cast  off.  O  king. 
I  have  now  told  you  all.  Tell  me  what 
more  I  shall  speak. 

Astaka  said:— 

6.  When  life  is  destroyed  by  age,  vul- 
tures, Sitikanta^  insects  and  worms  eat  up 
the  human  body, — where  does  man  then 
live  ?  How  does  he  come  to  life  again  ? 
I  have  never  heard  of  any  hell  called 
Bhotima» 


Yayati  said  :— 

7.  When  the  body  is  destroyed  (by 
death),  man,  according  to  the  effects  of  his 
acts,  is  born  again  in  the  womb  of  his  motheri 
Ue  stays  there  in  an  indistiitct  form,  and  he 
then  gradually  assumes  distinct  and  visible 
form.  He  then  reappears  and  walks  mn 
the  earth.  Thus  he  falls  into  the  hell 
Bhounta  (earth)  and  does  not  soe  th«  end 
of  his  existence. 

8.  Some  thus  falling  h've  for  si)Ky 
thousand  years  in  the  firmament ;  some 
again  for  eighty  thousand  years.  They 
then  fall  (on  this  earth),  and  they  are  at- 
tacked by  fearful  Bhoinna  Raksbasas  ot 
sharp  teeth. 

Astaka  said  :— 

9.  Why  are  men,  when  thus  falling  from 
heaven,  attacked  by  these  fearful  and 
sharp-teethed  Raksbasas  7  Why  arc  they 
not  annihilated  ?  How  do  they  again  enter 
the  womb  ? 

Yayati  said  :— 

10— 1 1.  All  beings,  thus  fallen  from  heav- 
en, become  subtle  substance,  living  in  water. 
This  water  subsequently  becomes  the  semen 
from  which  life  is  created.  It  then  enters 
the  womb  of  a  woman  in  her  season  and 
developes  into  the  embryo.  It  then  becomes 
visible  life  Ikie  the  fruit  from  the  flower.  En- 
tering into  trees,  plants,  vegitablcs,  water,  air 
earth  and  space,  the  watery  seed  of  life 
becomes  ^uadrudeds  or*  bipeds.  This  is 
the  case  with  all  creatures. 

Astaka  said  :— 

12 — 13.  Does  a  being  who  has  got  a 
human  form  enter  the  womb  in  its  own  shape 
or  in  some  other  ?  How  does  it  acquire  its 
distinct  and  visible  shape,  its  eyes,  ears  and 
consciousness  ?  Tell  me  all  this,  I  ask  you, 
because  I  have  my  doubts  ? 

Yayati  toid  :— 

14.  The  being  that  remains  in  a  subtle 
from  in  the  seed,  when  dropped  into  the 
womb,  is  attracted  by  atmospheric  lorce  for 
purposes  of  rebirth)  according  to  the  merits^ 
of  one's  acts. 

15 — 16.  He  then  developes  in  course 
of  time  into  the  embryo.  He  is  then  fur- 
nished with  the  visible  oi^anisation. 
Coming  out  of  the  womb  in  course -of  time,, 
he  becomes  conscious  of  his  existence.  He 
then  becomes  sensible  of  sound  by  his  ears, 
of  colour  and  form  by  his  eyes,  of  scent  by 
his  nose,  of  taste  by  his  tongue,  of  touch  by 
his  whole  body,  and  of  idea5  by  his  mind.  O- 
Astaka ,  it  is  thus  that  the  gross  and  visible 
body  deyelopes  from  the  subtle  essence. 


1^2 


MAHABHARATA. 


Astaka  said  •— 

17.  The  body  is  burnti  buried  or  other- 
wise destroyed  after  death.  Reduced  to  no- 
thing on  one's  death,  by  wliat  principle  is  one 
again  revived  ? 

Yayati  said  :— 

18.  O  best  of  kings,  the  man  who  dies, 
assumes  a  subtle  form,  but  he  retains  the 
consciousness  of  all  his  acts  as  if  in  a  dream. 
He  then  assumes  some  other  form  with  a 
quicker  speed  than  that  of  air. 

19.  The  virtuous  attain  to  a  superior  and 
the  vicious  to  an  inferior  form  of^ existence. 
The  vicious  becomes  worms  and  insects.  O 
illustrious  one,  I  have  nothing  more  to  say. 

20.  I  have  told  you,  how  beings  are  bom 
by  ttie  developemcnt  of  their  en>1^0i>ic  form 
as  quadmpedis,  bipeds,  atkl  six-footed  crea- 
tures.   What  more  will  you  ask  me  ? 

Astaka  said  :— 

21.  O  sire,  how  docs  a  man  attain  to 
those  higher  regions  whence  there  is  no  re- 
turn to  earthly  life  again  ?  is  it  by  asceticism 
or  knowledge  ?  How  docs  a  man  attain  to  the 
region  of  the  highest  bliss  ?  As  I  ask  you, 
tell  me  all. 

Yayati  said  :— 

22.  The  wise  say  that  there  are  seven 
gates  through  which  admission  might  be 
gained  to  heaven.  These  are  asceticbm. 
gift,  tranquility  of  mind,  self-command, 
modesty,  simplicity  and  kindness.  A  person 
loses  all  this  in  consequence  of  vanity. 

23.  Th«  man  who>  having  acquired  know- 
l^gc,  regards  himself  as  learned  and  des- 
troys the  reputation  of  others  by  his  learning, 
rtever  goes  to  the  region  of  the  highest  bliss. 
It  doej)  not  also  give  him  the  power  of  attain - 
i  ng  te  Brahma. 

24.  Study,  taciturnity,  worship  before 
fire,  and  sacrifices,  these  are  the  four  means 
through  which  fear  is  removed.  But  when 
these  four  are  mixed  with  vanity,  they  cause 
fear  instead  of  removing  it. 

25.  The  wbe  should  never  feel  pride  in 
receiving  honours,  nor  should  they  be  sorry 
if  insultecj.  For  it  is  the  wise  alone  (liat 
honour  the  wise ;  the  wicked  and  vicious 
can  never  act  like  the  virtuous.  "I  have 
given  90  much,  I  have  performed  so  many 
sacrifices,  I  have  studied  so  much,  I  have 
observed  so  many  vows,*' — such  vanity  and 
pride  are  the  roots  of  all  fear.  Therefore,  it 
must  be  abandoned  by  all  means. 

26.  Those  learned  men  who  accept  as 
their  only  support  the  imchangeable  and  in- 
conceivable Brahma, — Brahma  that  show- 
ers blessings  oh  persons  virtuous  ^s  \ou  are, 


— enjoy  perfect  peace  here  in  this  world  and 
hereafter  in  heaven. 

Thus  ends  the  -ninetieth  chapter^  the 
history  of  Yayati  1  in  the  Sambkava  of  the 
Adi  Parva. 


CHAPTER   XCI. 

(SAMBHAVA  9\RV K,)'-Continued. 

Astaka  said  :— 

1.  Those  that  arc  learned  in  the  Vedas 
differ  in  opinions  as  regards  the  respective 
methods  wnich  should  be  practised  by  the 
GrihastaSt  Brahnuicharis,  Bhikhus  and 
Vanaprasthas^  so  that  they  may  acquire 
religious  merits, 

Yayati  said  :— 

2.  A  Brahmachari  must  do  the  fol- 
lowing. When  he  will  live  in  the  house  of  his 
preceptor,  he  must  receive  lessons  only  when 
his  preceptor  will  call  him  to  do  it.  He 
must  serve  his  preceptor  without  waiting  for 
his  command.  He  must  rise  before  his 
preceptor  from  his  bed  and  go  to  bed  after 
nim.  He  must  be  humble,  self-controlled, 
patient,  vigilent,  and  devoted  to  study. 

3.  It  is  said  in  the  oldest  Upanishada  ih.it 
he  must  perform  sacrifices  after  acquiring 
wealth  by  honest  means.  He  should 
spend  it  in  charity ;  he  should  be  hospitable 
to  all  that  would  come  to  his  house  ;  he 
should  never  use  anything  without  giving  a 
portion  to  others. 

4.  A  Muni  (Brahmachari)  should  live  in 
the  forest,  depending  on  his  own  vigour  and 
without  searching  for  food.  He  should 
abstain  from  all  vicious  acts  ;  ht  should  give 
away  in  charity ;  he  should  never  inflict  pain 
upon  any  creatures.  It  is  then  only  that  he 
can  gain  success. 

5.  He  is  a  true  Bhikshuy  who  does  not 
support  himself  by  any  manual  labour,  who 
possesses  many  accomplishments,  who  has 
nis  passions  under  coAnptcte  control,  who  is 
thoroughly  imconnected  with  all  worldly 
concerns,  who  does  not  sleep  under  the 
shelter  of  a  householder*s  roof,  who  is  with* 
out  wife,  and  who  travels  over  many  cotm- 
tries,  going  some  distance  every  day. 

6 — 7.  A  learned  man  should  adopt  the 
Vanaprastha  mode  of  life,  after  the  perfor- 
mance of  the  necessary  rites.  He  should 
adopt  it  when  he  has  been  able  to  control  his^ 
thirst  for  enjoyments  and  desire  of  acquiring 
wealth.  When  a  man  dies  in  the  forest, 
leading  the  Vawiprastha  mode  of  life,  he 
mixes  his  ancestors  and  grand •chQdrcn, 
numbering  ten  generations  including  him- 
self, with  the.divinc  essence. 


ADI   PAUVA. 


^23 


Askata  said  :— 

8.  How  many  kinds  of  Mum's  are  there, 
and  how  many  kinds  of  Mounts  (observers 
of  vows)  ?     We  desire  to  hear  all  this. 

Yayatd  said  :— 

9.  O  King,  he  is  a  true  Muni,  who  pos- 
sesses all  things  pertaining  to  a  village 
though  living  in  the  forest,  and  also  pos- 
sesses all  things  pertaining  to  the  forest 
though  living  in  a  village. 

Askata  said:— 

10.  How  is  it  possible  to  possess  all 
things  pertaining  to  a  village  when  living  in 
the  forest,  and  all  things  pertaining  to  a 
forest  when  living  in  a  village  ? 

Tayati  said  :— 

11.  A  Mum  lives  in  the  forest  after  with- 
drawing himself  from  all  worldly  objects. 
But  though  he  never  seeks  to  possess  things 
pertaining  to  a  village,  he  may  yet  get  them 
by  his  ascetic  powers. 

12 — 13.  A  true  Muni,  withdrawn  from 
all  earthly  objects,  might  live  in  a  village, 
leading  the  life  of  a  hermit.  Clad  in 
Kaupitia  (scantiest  of  robes,)  he  considers 
himself  attired  in  the  richest  robe.  He  is 
content  with  food  just  sufficient  to  support 
life. 

14.  He  who  abandons  all  desires,  who 
has  all  his  passions  under  complete  control, 
and  who  has  given  up  all  actions,  is  the  man 
who  attains  success. 

15.  Why  should  you  not  revere  the 
man  who  lives  on  pure  food,  who  refrains 
from  injuring  others,  whose  heart  is  ever 
holy,  who  is  effulgent  in  his  ascetic  merits, 
who  is  free  from  the  leaden  weight  of  desire 
and  who  abstains  from  injury  even  when  it 
is  sanctioned  by  the  scriptures  ? 

16.  Emaciated  by  hard  asceticism,  and 
reduced  in  marrow,  blood  and  flesh,  such  a 
Muni  not  only  conquers  this  world,  but  the 
highest  world. 

17.  The  if  «M I  who  sits  in  Yoga  medita- 
tion, and  who  becomes  indifferent  to  happi- 
ness and  misery,  honour,  and  insult,  conquers 
this  world,  and  conquering  it,  he  conquers 
the  highest  world. 

18.  The  Muni  who  eats  like  the  kine  and 
other  animals,  without  providing  for  it 
beforehand  and  without  any  relish,  becomes 
identiBed  with  the  whole  universe. 

Thus  ends  the  ninety  first  chapter,  the 
histoiy  of  Yayatit  in  the  Sambhava  of  the 
Adi  fiarva. 


CHAPTER  XCFT. 

(SAMBHAVA  VXR\\)—Comtinued. 

Astaka  said  :— 

1.  O  king,  who  does  amongst  the  two, — 
namely  the  ascetic  and  the  man  of  know- 
ledgCt — first  attain  to  the  communion  with 
Brahma,  although  both  exerting  like  the^un 
and  the  moon  ! 

Yayati  said  :— 

2.  He  who  is  a  man  of  knowledge,  and 
who  is  self  centrolled,  though  living  among 
the  householders  with  various  sorts  of  desires, 
attains  to  salvation  first. 

3.  Those  that  devote  themselves  to  Yoga 
meditation  take  time  to  acquire  that  Know- 
ledge, for  by  practice  alon^  they  drvest 
themselves  irom  the  idea  of  duality. 

4- -5.  Then  again,  if  a  man  devoted  to 
Yoga  does  not  find  sufficient  time  to  attain  to 
success  in  one's  one  life,  he  is  benifited  in  his 
next  life  by  the  progress  already  made.  But 
the  man  of  knowledge  ever  sees  the  indis- 
tructible  Unity,  therefore  he,  though  emerg- 
ed in  worldly  enjoyments,  is  never  affected 
in  the  heart. 

Astaka  said :— 

6.  O  king,  you  ar«  young,  you  are  hand- 
some, you  are  decorated  with  celestial  gar- 
lands, your  splendour  is  great.  From  what 
place  have  you  come,  and  where  do  you  go  ? 
Whose  messenger  are  you  7  Are  you  going 
to  earth  ? 

Yayati  said:— 

7.  As  I  have  lost  my  religious  virtues,  I 
am  falling  into  the  Bhouma  (earth)  hell.  I 
shall  go  there  after  finishing  my  talk  with 
you.  The  Lokapalas  are  commanding  me 
even  now  to  hasten  thither. 

8.  O  kin^,  I  have  obtained  the  following 
boon  from  Tndra.  Though  I  shall  fall  on 
earth,  yet  I  shall  fall  among  wise  and  vir- 
tuous men. 

Astaka  said  :— 

9.  O  king,  I  believe,  you  know  every 
thing.  1  ask  you, — is  there  an^  region  for 
myself  cither  in  heaven  or  m  the  firma- 
ment 7     If  there  be  any,«— you  shall  fx>t  fall* 

Yayati  said  :— 

10.  O  best  of  kings,  there  are  manyre'- 
regions  for  you  to  enjoy  in  heaven,  as  many 
as  the  kine  and  hprses  of  earth,  as  the  anit 
mals  in  the  wilderness  and  the  hills* 

Astaka  said:— 

11.  Q  king,  I  give  lo  you  all  those  re- 
gions in  heaven  or  in    the  firmament  that 


^34 


MAHABflARATA. 


are  for  me  to  enjoy.  Therefore,  tliough  fall- 
"iff»  yo"  must  not  fall.  Take  them  soon, 
wherever  they  may  be,  in  tieaven  or  in  the 
firmament.     Let  your  sorrow  cease. 

Yayati  said.— 

12.  O  best  of  kings,  a  Brahma-knowing 
Brahmana  atone  can  accept  gifts,  and  not 
men  like  ourselves.  O  fc»nR»  *  myself  have 
given  away  (many  gifts)  to  Brahmanas,  as  I 
should  do. 

13.  Let  no  man,  who  is  not  a  Brahmana, 
and'  no  womah  who  is  the  wife  of  a  hero, 
earn  infamy  by  accepting  gifts,  1  have 
always  desired  to  perform  virtuous  acts  on 
earth.  What  I  have  never  done  before, 
how  shaXi  I  do  it  now  and  accept  a  gift  ? 

Pratardliana  6ai4* — 

14.  O  handsome  one,  [  am  Pratardhana 
by  name.  I  ask  you, t— is  there  any  region 
for  me  in  heaven  or  in  the  firmament  to 
enjoy  as  fruits  of  my  Virtues  ?  You  know 
everything.' 

Tayati  said:— 

15.  O  king,  innumerable  regions,  as 
effulgent  as  the  solar  disc,  and  fnll^of  great 
felicity,  await  you.  If  you  live  pnly  for 
seven  days  in  each,  they  will  never  be  ex- 
hausted. 

Pratardhana  said:— 

r6.  I  give  to  you  all  of  them.  Therefore, 
though  falling,  you  must  nbt  fall.  Let  all  the 
regions  for  me  to  enjoy  be  yours,  whether 
they  may  be  in  heaven  or  in  the  firmament. 
Take  them 'soon,  and  let  your  sorrow  cease. 

Vayaii  said:— 

17 — 18.  O  king,  no  king  of  equal  energy 
should  evferde^rfe  to  accept  in  gift  the  reli- 
gious merits  of  amHhef  krng-  acquired  by 
Yoga.  No  king,  if' wise,  should  act  in  a 
censurable  wa^,  though  aMiiSUd  with  cala- 
mity. A  king  should  keep  his  eyes .  fixed 
on  virtue  and  walk  in  the  path  of  piety, 
and  thus  encrease  his  fame.  A  virtu- 
ous man  like  me,  who  knowi  ^ii  aire  fits 
duties,  should  not  act  so  meanly  as  .you  ask 
me  to  do. 

ipw  When  others^  deserious  of  acquiring 
neligious  m^rit,  do^^ot  accept  gifts)  how  can 
I  do  it  what  they  do  not  ? 

Vaishampayana  said  :— 

When  the  best  ci  kings,  Yayati,  said  this, 
he  was  thus  addressed  by  Vasumana. 

Thus  endi  the  ninety  second  chapter ^ 
the  history  of  Yayati^  in  the  Sfi^lfhuva  cf 
the  Adi  Parva, 


CHAPTER     XClIf. 
(SAMBHAVA  PARVA)— C(7«/mfi^</. 

Vasumana  said  :— 

1.  I  am  Vasumana,  the  son  of  O^i^a^ 
swa.  I  ask  you,  O  king, — is  there  any  region 
for  me  to  enjoy  either  in  heaven  or  in  the 
firmament,  as  fruits  of  my  virtuous  acts  7 
O  high-souled  one,  you  know  all  holy 
regions. 

Yayati  said  :— 

2,  The  extensive  regions,  as  extensive  as 
those  in  the  firmament,  on  earth  and  ten 
points  of  heaven  that  are  illuminated  by  the 
sun,  are  all.waidng  for  you. 

Vasumana  said  :— 

^.  I  give  them  all  to  you.  Let  those 
re^ons  that  are  mine  be  all  yours.  O  kincr, 
if  it  is  improper  for  you  to  accept  them  m 
gift,  then  purchase  them  with  a  straw, 

Yayati  said :— 

4.  I  do  not  remember  to  have  ever 
bought  or  sold  any  thing  in  an  unfair  way. 
This  has  also  never  been  done  by  other 
kings.     How  shall  I  do  it  then  ? 

Vasomana  said  :— 

5.  O  king,  if  to  purchase  them  be  con- 
sidered by  you  improper,  take  them  from 
me  as  gifts.  I  for  mysdf  speak,  that  I  shall 
never  go  to  those  regions  that  are  for  me. 
Let  them,  therefore,  be  yours, 

Sivi  said  :— 

6.  I  am  SiW,  the  son  of  Ushinara.  I 
ask  you,'.0  kiner,  O  sire, — is  there  any  region 
in  heaven  or  in  the  firmament  for  me  to 
enjoy  ?  You  know  every  region  that  one 
may  enjoy  as  the  fruit  of  hJs  religious  merit. 

Yayati  said  :^ 

7.  You  have  never  disregarded  eithcc 
m  mind  or  by  speech  the  honest  and  the 
virtuous  men  that  ever  applied  to  you.  Thcrr 
are  infinite  worlds  for  you  to  enjoy  iahea\'en, 
all  blazing  like  lightning. 

Sivi  said  :— 

8.  If  you  consider  their  purchase  as  im- 
proper, I  give  them  to  you  as  gifts.  O  king^ 
take  them  all.  I  shall  never  go  to  the  region 
where  the  wise  never  fed  the  least  grief. 

Yayati  said:— 

9.  O  Sivi,  you  have  indeed  obtained  for 
yourself  infinite  worlds,  possessed  as  you 
are  of  the  prowess  of  Indra.  But  I  do  not 
wish  to  enjoy  regions  given  to  me  by  others. 
Therefore,  I  cannot  accept  your  gifts. 


AOl   PARVA. 


'33 


Astaka  said  :-* 

10.  O  king,  each  of  us  has  expressed 
our  desire  to  give  you  the  regions  that  each 
of  us  has  acquired  by  his  religious  merits. 
You  refuse  to  accept  them.  We  leave  them 
for  you,  and  we  shall  now  descend  into  the 
earth-bell. 

Tayati  said  :— 

11.  You  are  all  truth-loving  and  wise. 
Give  me  that, which  I  desire  to  have.  I  shall 
not  be  able  to  do  what  I  have  not  done 
before. 

Astaka  said  :— 

12.  To  whom  does  these  fine  cars  belong 
that  we  see  before  us  ?  Do  men  ride  on 
them  who  go  to  the  regions  of  everlasting 
bliss  ? 

Tayati  said  :— 

13.  These  fine  golden  cars,  as  blazing  as 
fire,  and  displaying  g^eat  glory,  will  carry 
you  to  regions  of  bliss. 

Astaka  said  :— 

14.  O  king,  get  on  these  cars  and  go  to 
heaven.  We  can  wait.  We  shall  follow 
vou  in  time. 

Yayati  said  :— 

15.  We  can  now  all  go  together.  All  of 
us  have  conquered  heaven.  Behold,  the 
glorious  path  to  heaven  becomes  visible. 

Vaishampayana  said  :— 

16.  Illuminating  the  w^hole  firmament  by 
the  glory  of  their  virtues,  those  excellent 
kings  got  on  those  cars  and  set  out  in  order 
to  get  admittance  into  heaven. 

Astaka  said  :— 

17.  I  always  thought  that  Indra  was  my 
special  friend  and  that  I  shall,  of  all  others, 
first  obtain  admittance  into  heaven.  But 
how  is  it  that  Sivi,  the  son  of  Ushinara, 
has  already  left  us  behind  ? 

Tayati  said  :— 

18 — 19.  This  son  of  Ushinara  had  given 
all  he  possessed  to  attain  to  the  region  of 
Brahma.  Therefore,  he  is  the  foremost 
among  all  of  you.  Sivi's  liberality,  asceticism, 
truth,  virtue,  modesty,  good  fortune,  for- 
giveness, amiability,  and  desire  of  perform- 
ing good  acts,  have  been  so  great  that  none 
can  measure  them. 

Vaishampayana  said  :— 

2Q,  Astaka,  impelled  by  curiosity,  again 
asked  his  maternal  grandfather,  who  was 
fike  Indra  himself,  "  O  king,  I  ask  you. 
tell  me  truly,  whence  have  you  come? 
Who  are  you  ?    and  whose  son  are  you  ? 


Tayati  said ;— - 

21.  I  tell  you  trufy.  lam  Yayati,  the 
son  of  Nahusha  and  the  father  of  Puru.  1 
was  a  Sarvavouma  ori  earth.  You  are  my 
kinsmen.     I  am  your  maternal  gran<tfather. 

22.  Having  conquered  the  whole  earth, 
I  gave  clothes  to  the  Brahmanas.  I  gave 
them  also  one  hundred  horses  fit  for  sacrifi- 
cial ofleringfs.  For  such  piou$  acis  tho  celes- 
tials become  propitious  to  those  that  per- 
form them, 

23.  I  gave  also  to  Brahmanas  this  whole 
earth  with  her  horses,  elephants,  kine,  gold 
and  all  kinds  of  %yealth.  I  gavQ  away  also 
one  hundred  Arbudas  pi  exceUent;  milch 
cows. 

24.  The  firmament  and  earth  still  exist 
owing  to  my  truth  and  virtue.  Fire  still 
burns  owing  to  my  truth  and  virtue.  Never 
a  word  has  been  uttered  by  me  which  is  not 
true.     The  wise,  therefore,  adore  truth. 

25.  O  Astaka,  all  that  I  have  told  vou, 
Pratardhana,  and  Vasumana,  is  the  truth  it-» 
self.  I  know  that  all  the  worlds,  all  the 
Rishis  and  all  the  celestials  are  adorable  only 
because  Truth  characterises  them  all. 

26.  He  who  will  duly  read  to  the  good 
Brahmanas  the  account  of  our  ascension  to 
heaven  without  malice  shall  hin)seU  attain 
to  the  same  worlds  with  us. 

Vaishampayana  said  i— 

27.  Thus  ascended  to  heaven  that  illus- 
trious man  (Yayati)  of  great  achievements. 
Rescued  by  his  kinsmen,  he  left  the  e^rth  and 
filled  the  three  worlds  with  the  fanie  of  his 
deeds. 

Thus  ends  the  ninefy  third  chapter,  the 
history  of  Yayati,  in  the  Sambhava  of  the 
Adi  Patva. 


CHAPTER  XCIV. 
(SAMBHABA    ?ARV A.)-'CofitiHued. 

Janamcgaya  said  '-^ 

1.  Adorable  Sir,  I  desire  to  hear  the 
history  of  those  kings  who  werv  descended 
from  Puru.  Tell  me  wliat  powers  a^  what 
achievements  each  possessed. 

2.  I  have  heard  that  in  the  dynasty  ot 
Puru  there  was  not  a  single  king  who  was 
defkient  in  good  behaviour  or  in  prowess. 
There  was  none  who  has  no  sons. 

3.  O  great  ascetic,  I  desire  to  hear  in 
detail  the  account  of  these  kinE^s  who  were 
endued  with  great  learning  and  who  posses- 
sed all  accomplishments. 

Vaishampayana  said  :— 

4.  As  yoM  ask  nie  I  shall  tell  you  all 
about  tiie     heroic,    kings  of    Puru's  royal 


1^6 


MAHAfillARAtA. 


dynasty,  who  were  all  equal  to  Indra  in 
power.  I'hey  possessed  great  affluence  and 
commanded  the  respect  of  all,  on  account 
of  their  many  accomplishments. 

5.  Puru  begot  on  his  wife  Paushti 
three  great  car-warriors,  naniely  Pravl^a, 
Isw<ira  and  Raudraswa.  Amongst  these 
three,  Pravira  kept  up  the  line. 

6.  Pravira^  begot  on  his  wife  Suraseni, 
a  son  named  Manashyu.  This  lotus«eyed 
king  had  his  sovereignty  over  the  whole 
earth  bounded  by  the  four  seas. 

7.  Manashyu  begot  on  his  wife  Sauviri 
thr«esons,  namely  Sakta,  Sanghanana  and 
Vagmi ;  they  were  all  great  heroes  and  car- 
warriors. 

8.  The  wise  and  virtuous  Raudrashwa 
begot  on  Apsara  Mtsrakesht  ten  sons  who 
were  all  great  bow-men. 

9.  They  were  great  heroes,  and  performed 
many  sacrifices  m  honour  of  the  celestials  ; 
they  were  learned  in  all  the  Sastras,  and 
were  virtuous.    All  of  them  begot  sons. 

10 — II.  They  were  Richoyu,  Kaksheyu, 
powerful  Krikaneyu,  Sthandileyu,  Vaneyu, 
greatly  famous  Jaleyu,  intelligent  .and 
strong  TejeyU)  Indra-like  powerful  Satyeyu. 
Dharmeyu  and  celestial -like  powerful 
Sannateyu. 

12.  Amongst  them  all,  Richeyu  became 
the  sole  lord  of  the  whole  earth  and  was 
known  by  the  name  of  Anadhirsti.  He 
was  in   prowess  like  Indra. 

13.  Anadhristi  had  a  son,  named  Mati- 
nara  whoi)ecamea  very  virtuous  king  and 
greatly  famous.  He  performed  both  Haj- 
shiiya  and  Ashwamedha  sacrifices. 

14.  Matinarsi  had  four  greatly  power- 
ful sons,  namely  Tansu,  Mahana,  Atiratha, 
and    immeasurably  gkmous    Drahyu. 

15.  An^^g^t.  ttifbQii,  ^tally  powerful 
Tansu  became  tjie  perpotuator  of  Puru's. 
line.  He  subjugated  the  whole  eartn  and 
gained  great  fame  and  ^lendomv  '" 

16.  Tansu  begoit  a  greatly  powerful  son, 
named  lliria.  .He  became  the  foremost  of 
all  conqueratrs  and  subjugated  the  whole 
world. 

17.  Ilina  begot  on  his  wife,  Rotliantari, 
five  s«ms,  Dushmanta  being  the  eldest. 
They  were  all  as  great  in  power  as  the  five 
elements. 

18.  (They  were)  Dushmanta,  Sura, 
Bhima,  Pra\»ashu  and  Vasu.  O  Janameja- 
ya,  amongfst  them  the  eldest  Dushmanta 
became  kmg. 

19.  Dushmanta  begot  on  his  wife,  Sakuh- 
tabi,  a  learned  son,  named  Bharata  who 
became  king.     From  him  was  the    Bharata 


dynasty   and  from    him  spread  its   gxietC 
fame. 

20.  Bharata  begot  on  his  three  wives 
nine  sons,  but  none  of  them  was  like  his 
father,  and  Bharata  was  not  satbfied  with 
any  of  them. 

21.  Thereupon  their  mothers,  becoming 
ang^y,  killed  them  all.  Therefore,  the  pro- 
creation of  that  great  king  was  in  vain. 

22.  The  king  then  performed  a  great 
sacrifice  and  obtained  a  son,  named 
Bhumanyu  through  the  grace  of  Bhara- 
dwaja. 

23.  O  best  of  the  Bharata  race,  the  des- 
cendant of  Puru,  regarding  himself  as  really 
possessing  a  son,  installed  him  as  his  heir- 
apparent. 

24 — 25.  Bhumanyu  begot  on  his  wife 
Pushkarini  six  sons,  namely  Suhatra,  Suhota 
Suhavi,  Sayayu,  Richika  and  Diviratha. 
The  eldest  of  them  Suhotra  obtained  the 
throne  of  the  world. 

26.  He  performed  many  Rajshuya  and 
Horse -sacrifices.  He  subjugated  the  whole 
earth  bounded  by  the  four  seas, 

27 — 28.  And  full  of  elephants,  kine,  hor- 
ses and  great  wealth  of  gems  and  gold. 
The  earth  was,  as  it  were,  sinking  with  the 
weight  of  numberless  human  beings,  eleph- 
ants, horses  and  cars.  Suhotra  virtuously 
ruled  over  all  his  subjects. 

29.  During  his  reign,  the  surface  of  the 
whole  earth  was  doited  all  over  with  hun- 
dreds and  thousands  of  sacrifical  stakes. 
The  earth  became  full  of  corns  and  human 
beings, 

30.  O  descendant  of  the  Bharata  race, 
the  lord  of  the  earth  Suhotra  begot  on  his 
wife,  Aikshaki  three  sons,  namely  Ajamida* 
Sumida  and  Puramida. 

31.  The  eldest  0!  them  Ajamida  became 
the  perpetuator  of  the  royal  line.  O  des- 
cendant of  the  Bharata  race,  he  begot  six 
sons  upon  his  three  wives. 

32.  Riksha  was  bom  in  the  wonub  of 
Dhumini,  Dushmanta  and  Parameshti  in 
that  of  Nili,  and  Jahnyu,  Jala  and  Rupina 
in  thit  of  Keshini. 

33.  All  the  Panchalas  were  descended 
from  Dushmanta  and  Parameshti.  The 
Kushikas  were  the  descendants  of  the  great- 
ly effulgent  Jahnyu. 

34.  Riksha  was  elder  than  Jala  and 
Rupina  ;  he  begot  Samvarana,  who  was  the 
perpetuator  of  the  line. 

35^36.     0  king,  it  has  been  heard  by  us 

that  when  Samvarana,    the  son  of    Riksha, 

was  ruling  the  earth,    there  occured  a  great 

loss  of  people  on  account  of  famine,  plague, 

1  draught  and  disease. 


ADI   PARVA. 


»37 


57—38.  The  Bharata  princes  were  de- 
feated by  the  armies  of  their  enemies ; 
and  the  Panchalas,  set  out  with  their  four 
kinds  of  troops  to  conquer  the  earth.  They 
soon  broug^ht  the  whole  earth  under  their 
sway,  and  with  their  ten  Akshaahinis  of 
soldiers  the  king  of  the  Panchalas  defeated 
the  princes  of  Bharata. 

39.  Samvarana  then  fied  in  fear  with  his 
wife  and  ministers,  sons  and  relatives. 

40.  He  took  shelter  in  the  forest  on  the 
banks  of  the  river  Sindhu  which  extended 
up  to  the  foot  of  the  mountain. 

41.  There  lived  the  Bharatas  within  their 
fort  for  many  years  ;  and  thus  full  one  thou- 
sand years  passed  away, 

42-  (And  when  they  were  livinc^  there), 
the  illustrious  Rishi  Vasishta  one  day  came 
to  those  exiled  Bharatas.  On  his  approach, 
they  went  out  and  duly  worshipped  him. 

43.  All  the  Bharatas  offered  him  Arghyat 
and  entertaining  him  with  reverence,  they 
told  every  thing  to  the  great  Rishi, 

44,  When  he  was  seated  on  his  seat, 
thj  king  himself  addressed  him  thus, 
*'  O  illustrious  man,  be  our  priest.  VV^e 
shall  try  to  regain  oar  kingdom." 

45 — 46.  Vasishta  replied  to  the  Bharatas 
by  saying  Om,  We  have  heard  that 
Vasishta  installed  the  best  of  the  Pauravas 
(Samvarana)  as  the  lord  over  all  the 
Kshatrya  races.  The  king  retouk  the 
capital  that  was  lost. 

47 — ^48,  He  then  began  to  make  all  the 
other  kings  of  the  world  to  pay  tribute  to 
him.  That  powerful  monarch,  thus  getting 
possession  of  the  whole  earth,  performed 
many  sacrifices  in  which  great  presents  were 
inade  to  the  Brahmanas.  Samvarana 
begot  on  his  wife  Tapati,  the  daughter  of 
Surya,  a  son  named  Kuru. 

49.  As  Kuru  was  greatly  virtuous,  he 
was  installed  as  the  king  by  all  the  people. 
It  Li  after  his  name  that  Kuru  Jaugala 
lia^i  become  so  famous  in  the  world. 

50 — 51  •  That  great  ascetic  made  Kuru - 
kshetra  famous  by  his  asceticism  there.  We 
haveheardthat  Avikshit,  Abhishyata,  Chait- 
raratha,  Muni  and  famous  Janamejaya  were 
the  five  sons  begot  by  him  on  his  highly  in- 
telligent wife  Vahini. 

52.  Avikihit  begot  Parikshit,  powerful 
Savalaswa,  Adiraja,  Viraja,  greatly  strong 
Salmali,  Uchaisrava,  Bhangakara,  and  the 
eighth  Jitari. 

53.  In  the  race  of  these  (eight  heroes) 
were  born,  as  the  fruits  of  their  many 
virtuous  acts,  seven  greatly  powerful  car- 
WArriors,  Janameyaya  being  at  the  head, 

x8 


54 — ^55 •  Parikshit  had  sons  who  were 
all  learned  in  Dharma  and  Arihm,  They 
were  ICakshasena,  Ugrasena,  and  greatly 
effulgent  Chitrascna,  Indrasena,  Susona, 
and  Bhimasena.  All  the  sons  of  Jana- 
mejaya were  famous  in  the  world  as  being 
greatly  powerful  (princes.) 

5^—57-  They  were  Dhritarashlra,  the 
eldest,  Pandu,  Valhika,  greatly  effulgent 
Nishada,  the  mighty  lamvunada,  Kunda- 
dara,  Padati,  and  the  eighth  Vasati.  They 
were  all  learned  in  Dharma  and  Artha  and 
engaged  in  doing  good  to  aU  creatures. 

58— 59«  Amongst  them  DhriUrastra 
became  king,  and  he  had  eight  sons,  namely 
Kundika,  Hasti,  ViUrka,  Kratha,  Kundina, 
Havisrava,  Indrabha,  and  the  invincible 
Bhumanyu.  Amongst  the  sons  of  Dhrita- 
rastra  only  three  were  famous. 

60.  O  descendant  of  Bharata,  (they 
were)  Pratipa,  Dharmanetra  and  Sunetra. 
Amongst  the  three  Pratipa  became  unrivalled 
of  ail, 

61.  O  best  of  the  Bharata  race,  Pratipa 
begot  three  sons,  namely  Devapi,  Santanu, 
and  mighty  car- warrior  Valhika. 

62.  Devapi  adopted  ascetkism,  impelled 
by  the  desire  to  do  good  to  his  brothers. 
Consequently  the  kingdom  was  obtained  by 
Santanu  and  the  mighty  car- warrior 
Valhika. 

63.  O  king,  besides  these  (I  have  men- 
tioned), there  were  born  in  the  Bharata  race 
many  other  good  monarch^  all  greatly 
effulgent  and  all  like  the  celestial  Rishis  in 
virtue  and  ascetic  power, 

64.  In  this  way  were  bom  in  the  race  of 
Manu,  many  mighty  car-warriors  like  the 
celestials  themselves,  and  who  by  their 
number  greatly  increased  the  Aila  dynasty. 

Thus  ends  the  ninety  fourth  chapter  ^  the 
narration  of  ttu  Puru  dynasty^  in  the 
Sambkava  of  the  Adi  Parva, 


CHAPTER  XCV. 

(SAMBHAVA  VXK\\.)^Continued, 

Janamejaya  said  :-- 

1.  O  Brahmana,  1  have  heard  from-)*ou 
the  great  history  of  my  ancestors.  I  have 
also  heard  from  you  about  the  great  king3 
that  were  born  in  my  dynasty. 

2.  But  I  am  not  still  satiated  with  this 
charming  account, — for  it  is  so  sliort. 
Therefore,  narrate  to  mc  in  detail 

3.  This  delightful  hijrtory,  commencmg 
from  Prajapati  Manu.  Who  will  not  feel 
delight  in  hearing  ^uch  an  account,  sacred 
a^  il  i^.  ' 


IJS 


mahabharata. 


4.  The  fame  of  these  monarchs  covered 
the  three  worlds  on  account  of  their  wisdom, 
virtue,  accomplishments  and  high  cha- 
racters. 

5.  Having  heard  of  their  liberality, 
prowess,  physical  strength,  mental  vigour, 
energy  and  perseverence,— this  history,  sweet 
as  ambrosia,— I  have  not  been  satiated. 


VaisliainpayaBa  said  :— 

6.  O  king,  hear  the  auspicious  history, 
of  your  own  race  as  1  recite  it  to  you  m 
detail,  and  just  as  I  heard  it  before  from 
Dwwpayana. 

7.  Daksha  begot  Aditi.  Aditi  begot 
Vivaswata.  Vivaswata  begot  Manu.  Manu 
begot  Ua.  11a  begot  Pururava,  Pururava 
beeot  Ayusha,  Ayusha  begot  Nahusha, 
Nahusha  bcgOt  Yayati.  Yayati  had  two 
wives, 

8.  Namely  Devajani.  the  daughter  of 
Ushanas  (Sukra)  and  Sarmishta,  the 
daughter  of  Vwsaparva.  Ihis  is  a  sloka 
about  this  line. 

Q.  Devjani  gave  birth  to  Yadu  and 
Turvasu  ;  and  Sarmishta,  the  daughter  of 
Vrishaparva,  gave  birth  to  Drahyu,  Anu 
and  Puru,  From  Yadu,  the  Yadavas  were 
descended,  and  from  Puru  the  Pauravas. 

10.  Puru  had  a  wife,  named  Kaushalya, 
and  he  begot  on  her  a  son  named  Janame- 
Java.  He  performed  three  great  Horse-sa- 
crifices  and  a  sacrifice  called  Vtshwajtta. 
He  then  retired  into  a  forest. 

11.  lanamejaya  married  Ananta,  the 
daughter  of  Madhava.  He  begot  on 
her  a  son,  named  Prachinata.  He  was  so 
called  because  he  conquered  all  the  coun- 
tries in  the  east  even  where  the  sun 
fises. 

12.  Prachinata  married  Asamaki,  the 
daughter  of  the  Yadavas,  and  she  gave  birth 
to  a  son,  named  Sanjati. 

13.  Sanjati  married  Varangi,  the  daugh- 
ter of  Drishatwata  and  she  gave  birth  to  a 
son  called  Ahanjati. 

14.  Ahafljati  married  Shanumati,  the 
daughter  of  Kirtavija  and  he  begot  on  her  a 
son,  named  Sarvavauma. 

15.  Sarvavauma  married  Sunanda,  the  dau- 
ghter of  Kakeya  who  was  Uken  by  force, 
and  she  gave  birth  to  a  son,  named  Jayat- 
sena. 

16.  Jayatsena  married  Susrava,  the 
daughter  6f  the  Vidharva  king,  and  she 
gave  birth  to  a  son,  narned  Avachina. 

r«J7,     Avachina   married   another  princess 
'  of  tlie  Vidharva  kings,  called  Maryada.  and 
she  gave  birth  to  a  son,  named  Anhana, 


18.  Arihann  married  Agni,  and  she  gave 
birth  to  a  son,  named  Mahavauma. 

19.  Mahavauma  married  Suyaja,  the 
daughter  of  Prasenjit,  and  she  gave  binh 
to  a  son,  named  Ayutanayi.  He  was  so 
called,  because  he  performed  a  sacrifice  in 
which  the  fat  of  one  Ayuta  male  beings  was 
required. 

20.  Ajutanayi  married  Kama,  the  daugrh- 
ter  of  Prithusrava,  and  she  gave  birth  to 
a  son,  called  Akrodhona. 

21.  Akrodhona  married  Karamva,  the 
daughter  of  the  king  of  Kalinga,  and  she 
gave  birth  to  a  son,  called  Devatithi. 

22.  Devatithi  married  Mar>*ada,  the 
princess  of  Videha,  and  she  gave  birth  to 
a  son,  named  Arihana. 

23.  Arihana  married  Sudeva,  the  prin- 
cess of  Anga  and  she  gave  birth  to  a  son, 
Riksha. 

24.  Riksha  married  Jwala,  the  daughter 
of  Takshaka,  and  she  gave  birth  to  a  son, 
named  Matinara. 

25.  Matinara  performed  the  most  effica- 
cious twelve  years'  sacrifice  on  the  banks 
of  the  Saraswati,  At  the  conclusion  of  the 
sacrifice,  the  Sarasvjaii  herself  appeared 
before  him  and  chose  him  as  her  husband. 
He  begot  on  her  a  son,  named  Tangsu. 

26.  Here  is  a  sloka  de*^cribing  Tangsu's 
descendants.  Tangsu  begot  on  his  wife, 
the  princess  of  Kalinga,  a  son,  named 
Ilina. 

27.  liana  begot  on  his  wife,  Rathantari, 
five  sons,  Dushmanta  being  the  eldest  of 
them. 

28.  Dushmanta  married  Sakuntala,  the 
daughter  of  Vishwamitra,  and  she  gave 
birth  to  a  son,  named  Bharata* 

29.  Here  are  two  slokas,  describing  the 
descendants  of  Bharata.  "  O  Dushmanta, 
the  mother  is  but  a  sheath  of  flesh  (within 
which  the  son  dwells).  The  son  sprung  from 
the  father  is  the  father  himself.  Therefore, 
cherish  your  son.     Do  not  insult  Sakuntala. 

30.  O  best  of  men,  the  son,  begotten  by 
one's  own  self,  rescues  him  from  the  abode  <rf 
Yama.  You  are  the  father  of  this  son. 
Sakuntala  has  spoken  the  truth." 

31.  -It  is  for  this  reason  he  was  called 
Bharata.  Bharata  married  Sunanda »  the 
daughter  of  Sarvasena,  the  king  of  Kashi, 
and  she  gave  birth  to  a  son,  called  Bhum- 
anyu. 

32.  Bhumanyu  married  Vijaya,  the 
daughter  of  Dasarha,  and  she  gave  birth  to 
a  son,  named  Suhotra. 

33.  Suhotra  married  Suvama,  the 
daughter  of  Ikshaku,  and  she  gave  birth  to 


ADI   PARVA. 


139 


ft  s6rt,  named  Hasti,  who   founded  this  city, 
Called,  after  his  name  Hastinapur* 

34.  Hasti  married  Yosodhara,  the 
princess  of  Trigartha,  and  she  gave  birth  to 
«.  son,  named  Vikunthana. 

35.  Vikunthana  married  Sudeva,  the 
princess  of  Dasarha,  and  she  gave  birth  to  a 
son,  named  Ajamida. 

36.  Ajamida  had  four  wives,  namely 
Kaikeyi,  Gandhari,  Visala  and  Riksha,  and 
he  bqg'ot  on  them  two  thousands  and  one 
hundred  sons«  And  Amongst  them  all, 
Samvarana  became  the  perpetuator  of  the 
dynasty. 

37*  Samvarana  married  Tapati,  the 
daughter  of  Vivaswata,  and  she  gave  birth 
to  a  son,  named  Kuru. 

38*  Kuru  married  Subhangi,  the  princess 
of  Dasarha,  and  she  gave  birth  to  a  son, 
tiamed  Viduratha. 

39.  Viduratha  married  Sungpr)'a,  the 
daughter  of  Madhava,  and  she  gave  birth 
lo  a  son,  named  Anaswa. 

40.  Anaswa  mairied  Amrita,  the 
daughter  of  the  Mahavas,  and  she  gave 
birth  to  a  son,  named  Parikshit. 

41 .  Parikshit  married  Sujasa,  the  daugh* 
ter  of  Vahuda,  and  she  gave  birth  to  a  son, 
named  Bhimasena. 

42.  Bhimasena  married  Kumari,  the 
princess  of  Kekaya,  and  she  gave  birth  to 
a  son,  named  Pratisrava. 

43.  Pratisrava  begot  Pratipa;  Pratipa 
married  Sunanda,  the  daughter  of  Sivi,  and 
she  gave  birth  to  three  sons,  namely  Devapi, 
Santanu  and  Valhika. 

44.  Devapi  retired  into  a  forest  as  a 
hermit  when  he  was  still  a  boy.  Therefore, 
Santanu  became  king. 

45.  Here  occurs  a  sloka^  describing  San- 
tanu. •*  Those  that  were  touched  by  this 
king  with  his  hands,  felt  indescribable 
pleasure.  They  became  restored  to  youth. 
Therefore,  this  king  was  called  Santanu.*' 

46.  Santanu  married  Ganga,  and  she 
gave  birth  to  a  son,  named  Devavrata,  who 
was  afterwards  called  Bhisma. 

47.  Bishma»  being  desirous  of  doing 
good  to  his  father,  got  him  married  to  Satya- 
vati,  who  was  also  called  Ghandakali. 

48.  In  her  maidenhood  she  gave  birth 
to  a  son  by  Parasara,  named  Owaipayana. 
Santanu  begot  two  more  sons  on  her, 

49.  Namely  Vichitravirja  and  Chitran- 
gada.  But  before  they  attained  to  their 
youth,  Chitrangada  was  killed  by  the  Gan- 
dharvas.  Therefore,  Vichitravirja  became 
king. 


50.  Vichitravirja  married  the  two  daugh* 
ters  of  the  king  of  Kashi  bom  of  Kaushalya, 
named  Amvika  and  Amvalika. 

51.  Vichitravirja  died  childless.  There* 
upon,  Satya vati  bf^gan  to  think  how  the 
dynasty  of  Dushmanta  might  ba  perpe- 
tuated. 

52.  She  then  thought  of  Rishi  Dwai- 
payana  in  her  mind.  He  stood  before  her 
and  said,    "  What  are  your  commands  ?" 

53.  She  told  him,  "  Your  brother  Vichi- 
travirja  has  gone  to  he;iven  childless.  Beget 
virtuous  children  for  him." 

54.  Dwaipayana  consented  to  do  it,  and 
he  begot  three  sons,  namely  Dhritarashtra, 
Pandu  and  Vidura. 

55.  The  king  Dhritarashtra  begot  one 
hundred  sons  on  his  wife  Gandhari  on  ac- 
count of  the  boon  granted  by  Dwaipayana. 

56.  Amongst  those  one  hundred  sons,  four, 
became  famous;  (they  were)  Duryodhana, 
Dushyasana,  Vikarna,  and  Chitrasena. 

57.  Pandu  had  two  best  jewels  of  wives, 
namely  Kunti,  also  called  Pritha,  and 
Madri. 

58.  Pandu  one  day  went  to  hunt  and  saw^ 
a  deer  with  its  mate.  U  was  a  Kishi  in  tho 
form  of  a  deer.  He  killed  it  with  his  arrow 
in  that  state,  when  his  desire  was  not 
satiated. 

59.  Wounded  with  the  arrow  of  the  king, 
the  deer  quickly  changed  its  form  and  be*, 
came  a  Rishi.  He  said  to  Pandu,  "You 
are  virtuous,  and  you  know  the  pleasure 
derived  from  the  gratificatron  of  one's  desire. 
My  desire  is  not  yet  satisfied,  but 
you  have  killed  me.  Therefore,  you  will  also 
die  when  you  will  be  so  engaged  and  when 
your  desire  will  not  be  gratified."  Pandu 
became  pale  to  hear  this  curse.  And  from 
that  time  he  did  not  go  to  his  wives, 

60.  He  told  them,  "  I  have  been  cursed 
by  my  fault.  But  I  have  heard  that  there 
are  no  regions  hereafter  for  those  who  are 
childless."  Therefore,  he  asked  Kunti  to 
raise  offspring  for  him.  Kunti  said,  "  Let  it 
be  so."  By  Dharma  she  had  Yudhisthira^  by 
Maruta  Bhtma  and  by  Indra  Ar>'una« 

61.  Pandu  was  much    pleased  with  her, 
and   said,  "  This  your  sister  (my  co-wife)  is 
also  childless.     Therefore,  cause  her  to  give, 
birth  to  children." 

62.  Kunti  said,  "  Let  it  fee  so  j**  and  she 
imparted  unto  Madri  the  Mantra  of  invoca* 
tion.  And  Madri  gave  birth  by  the  Ashwinis, 
the  twins  Nakula  and  Sahadeva, 

63.  One  day  Pandu  saw  Madri  decked 
in  ornaments,  and  his  desire  was  kindled* 
As  soon  as  he  touched  her,  he  died. 


t40 


MAHABHARATA. 


64.  TheiTttpon,  Madri  ascended  his 
fiineral  pyre.  She  said  to  Kunti,  **  Let 
fhy  twin  sons  be  affectionately  brought  tip 
by  yoiu" 

65.  Some  time  after,  the  Pandu  princes, 
with  their  mother  Kunti,  were  taken  by  the 
ascetics  to  Hastinapur,  and  they  were  intro- 
duced to  Bhisma  and  Vidura. 

66.  After  introducing  them  to  all  the 
orders,  the  ascetics  disappeared  in  the  very 
sight  of  all. 

66.  After  the  conclusion  of  the  speech  of 
these  ascetics,  flowers  were  showered  down 
upon  the  place,  and  celestial  drums  were 
beaten  in  the  sky. 

67.  The  Pandavas  were,  thereupon,  ac- 
cepted (by  all).  They  then  represented 
the  death  of  their  father,  and  duly  perfonn- 
ed  his  obsequies.  As  they  were  brought 
up  there  in  their  boyhood,  Duryodhana  be- 
came very  jealous  oJF  them. 

68.  The  sinful  (Duryodhana),  acting  like 
a  Rakshasa,  attempted  by  various  means  to 
drive  them  away,  but  what  is  to  be  can 
never  be  prevented. 

69.  Dhritarastra  then  by  an  act  of  de- 
ception sent  them  to  Varanavata.  They 
also  went  gladly  there. 

70.  An  attempt  was  there  made  to  burn 
them  to  death,  but  they  were  saved  through 
the  warning  counsel  of  Vidura. 

71.  After  this  Hirimba  was  killed,  and 
they  then  went  to  a  place,  called  Ekacha- 
kra. 

72.  They  killed  at  Ekachakra  a  Rakshasa, 
named  Vaka.  They  then  went  to  Pan- 
chala  city. 

73.  There  they  obtained  Drriupadi  as 
their  wife,  and  they  returned  to  their  own 
kingdom. 

74.  They  lived  in  peace  there  (in  Hasti- 
napura)  and  begot  sons.  Yi/dhisthira  begot 
Prativendya,  Bhima  (b^ot)  Sutasoma, 
Aryuna  (begot)  Sutakirtti,  Nakula  (begot) 
Satanika,  and  Sahadeva  (begot)  Srutakar- 
mana. 

75.  Yudhisthtra  obtained  in  Syamvara  for 
his  wiie  Devika,  the  daughter  of  Govashana 
of  the  Saivya  race,  and  he  begot  6n  her  a 
son,  named  Yaudheya. 

76.  Bhima  also  obtained  for  his  wife 
Valandhara,  the  daughter  of  the  king  of 
Kashi,  by  offering  as  his  dower  his  own  great 
prowess.  He  begot  on  her  a  son,  named 
Sarvaga, 

77.  Aryuna  went  to  Dwarika,  and  there 
he  married  by  force  the  sweet-speeched 
Suvadra,  the  sister  of  V'asudeva  (Krishna). 
He  begot  on  her  a  son,  named   Abhimanyu, 


who  was  endued  with  all  accomp!ishmeriff»r 
and  who  was  dear  to  Vasudeva  him* 
seU. 

78.  Nakula  obtarned  for  his  wife  Kare- 
numati,  the  princess  of  Chedi,  and  he  begot 
on  her  a  son,  named  Niramitra. 

79.  Sahadeva  obtained  in  Syamvant 
Vijaya,  the  daughter  of  D}iitiraata,  the 
king  of  Madra.  He  begot  a  son  on  hcr^ 
named  Suhotra. 

80.  Bhima  b^*ot  •ometime  before  on 
Hirimba  a  son,  named  Ghatatkacha. 

81.  These  were  the  eleven  sons,  begot  by 
the  Pandavas.  Amongst  them  Abhimanyu 
was  the  perpetuator  of  the  d|ynasty. 

82.  He  married  Uttara,  the  daughter 
of  the  king  of  Birata.  She  gave  birth  to  a 
dead  child,  whom  Pritha  (Kunti)  took  up 
on  her  lap  at  the  command  of  Krishna, 
who  said,  "I  will  revive  this  cluldof  six 
months.'* 

83.  Though  bom  before  time,  having 
been  burnt  by  the  fire  of  the  weapon  (hurled 
by  Ashwathama),  though  deprived  of  life, 
strength  and  energy,  he  was  revived  by 
Vasudeva  and  was  given  strength,  energy 
and  prowess.  After  thus  making  him 
alive,  Vasudeva  said,  "As  this  child  is  bom 
in  an  extinct  race,  let  him  be  called  Pari- 
kshit." 

84.  Parikshit  married  Madravati,  your 
mother,  and  she  gave  birth  to  you,  Jana- 
mejaya. 

85.  You  have  begotten  two  sons  on  your 
wife  Vapustama,  named  Satanika  and  San- 
kakama.  And  Satanika  has  also  b^otten 
a  son  on  the  princess  of  Videha,  named  Ash- 
wamedbadatta. 

86.  Thus  have  I  narrated  to  5'ou  the  his- 
tory of  the  Kuru  and  Partdu  d^^nasty.  It  is 
excellent,  virtue-increasing  and  greatly  sa- 
cred. It  should  always  be  heard  by  thp 
vow-observing  Brahmanas,  and  Kshatrya*! 
devoted  to  the  duties  of  their  order  and 
expert  in  protecting  their  subjects.  '(It 
should  be  heard)  also  by  Vaisyas  with  atten- 
tion, and  with  reverence  by  Sudras,  whose 
chief  duties  are  to  wait  upon  the  three  other 
orders. 

87.  Those  Brahmanas,  learned  in  the 
Vedas,  and  all  those  men  who  will  re- 
cite or  listen  to  this  holy  history  with  atten- 
tion and  reverence,  will  conquer  the  heaven 
and  attain  to  the  abode  of  the  blessed. 
They  will  be  always  respected  and 
adored  by  the  celestials,  Brahmanas  and  all 
other  men. 

88.  This  holy  history,  Bharata^  has  been 
told  by  the  illustrious  Vyasa.  The  Brah- 
manas, learned    in  the  Vedas,  and  all  those 


ADI   PARVA. 


141 


tnen  who  hear  it  recited  with  reverence 
and  without  malice,  conquer  the  heavens 
and  earn  great  virtues.  Though  sinning, 
he  is  not  disrespected  by   any. 

89.  Here  occures  a  sloka.  "  This  Bha- 
rata  is  equal  to  the  Veda«;.  It  is  holy  and 
good.  It  gives  wealth,  fame  and  life. 
Therefore,  it  should  be  heard  by  men  with 
great  attention." 

Thtis  ends  the  ninety  fifth  chapter ^  the 
history  of  Pur u  dynasty  f  in  the  Sambhava 
of  the  Adi  Parva, 


CHAPTER  XCVI. 
(SAMBHABA    V\KW \.)^Continued. 

Vaishampayana  said  :— 

1.  There  was  bom  a  king  in  the  race  of 
Ikshaku,  and  he  was  known  by  the  name  of 
Mahavisha.  He,  a  man,  a  lord  of  the  world, 
was  truthful  and  was  truly  powerful. 

2.  By  performing  one  thousand  Ashwa- 
medha  and  one  hundred  Rajshuya  sacrifices, 
he  pleased  the  lord  of  the  celestials.  Then 
he  ascended  to  heaven. 

3.  Once  upon  a  time,  the  celestials  were 
one  day  worshipping  Brahma.  Many 
royal  sages  and  king  Mahavisha  were  also 
present  there. 

4.  The  queen  of  the  rivers,  Ganga  also 
came  there  to  pay  her  adorations  to  the 
Grandsire.  Her  garments,  as  white  as  the 
moon,   were  blown  away  by  the  winds. 

5.  As  her  person  thus  became  exposed, 
the  celestials  bent  down  their  heads,  but 
the  royal  sage  Mahavisha  rudely  continued 
to  stare  at  her. 

6.  For  this  (rude  act),  Mahavisha  was 
cursed  by  Brahma.  He  said,  •*  You  will  be 
born  on  earth  and,  you  shall  then  again 
attain  to  these  r^ions." 

7.  The  king  (Mahavisha)  then  remem- 
bered all  the  monarchs  and  ascetics  on  earth 
and  wished  to  be  born  as  the  son  of  the 
greatly  powerful  Pratipa. 

S.  The  best  of  the  rivers,  (Ganga)  seeing 
the  king  Mahavisha  lose  his  firmness,  went 
away  thinking  him  in  her  mind. 

9.  She  saw  on  her  way  those  dwellers 
of  heaven,  the  Vasus,  who  were  dejected, 
and  who  had  lost  heaven. 

10.  The  best  of  rivers,  seeing  them  in 
that  state  asked  them,  **0  dwellers  of  hea- 
ven, why  do  you  look  dejected  ?  Is  every 
thing  all  right  with  you  f " 

IT.  The  celestial  Vasus  replied  to  her, 
^O  great  river,  we    have  b^en  cursed    for 


our  little  fault  by  the  illustrious  Vasistha  in 
anger. 

12.  Vasistha  was  egaged  in  \\\%Sandhya 
(twilight  worship)  ;  that  best  of  Rishis  was 
not  seen  by  us.  We  in  our  ignorance  cross- 
ed him.  Therefore,  he  cursed  us  in  anger, 
saying,  *Be  bom  as  men.* 

13.  We  are  not  able  to  frustrate  what 
has  been  said  by  that  Bramha-knowing 
Rishi.  Kindly  make  us,  the  Vasus,  your 
sons  by  becoming  a  woman  on  earth. 

14.  O  amiable  one,  we  are  unwilling  to 
enter  the  womb  of  any  human  female.** 
Having  been  thus  addressed  she  said  :•— 

Gkinga  said  :— 

15.  Who  is  that  best  of  men  who  will  be 
your  father? 

The  Vasus  said  :— 

16.  There  will  be  bom  dn  earth  a  son  td 
Pratipa  who  will  be  a  greatly  famous  king. 
He  will  be  our  father  on  earth. 

Ganga  said:—     • 

17.  O  celestials,  this  is  aUo  my  wish  which 
you  sinless  ones  have  expressed.  I  shall  do 
the  favourite  works  of  that  king.  It  is  abo 
your  wbh  as  just  expressed. 

The  Vasus  said  :— 

18.  O  lady  of  three  courses  (celestial,  ter- 
restrial and  subtaranean),  you  should  throw 
your  children  into  water  just  after  thoir 
birth,  so  that  we  may  not  have  to  live  for  long 
on  earth. 

Gkinga  said  :— 

19.  I  shall  do  as  you  desire*  But  so 
that  my  companionship  with  him  may  not 
be  entirely  fruilles, — do  this  that  on«  son 
may  live. 

The  Vasus  said  :— 

20.  We  shall  each  give  one  eighth  part 
of  our  respective  energies,  and  from  it  a  son 
will  be  born  to  you  who  will  live  according 
to  your  and  his  wishes. 

21.  But  this  son  will  not  beget  any  chil- 
dren on  ear  h.  Therefore,  your  that  power- 
ful  son  will  be  childless. 

Vaishampayana  said :— 

22.  The  Vasus  making  this  arrangement 
with  Ganga,  went  away  in  delight  to  the 
place  where  they  lived. 

Thus  ends  the  ninety  sixth  chapter ^  ths 
history  of  Mahavisha  t  in  the  Safnbhava,  of 
the  Adi  Parva, 


»4i 


MAHAD1IARATA. 


CHAPTER  XCVII. 

(SAMBHAVA  V\K\h)--Cotitinued. 

Vaishampayana  said  :— 

1.  There  was  a  king,  named  Pratipa, 
engaged  in  doing  good  to  all  creatures.  He 
spent  many  years  in  ascetic  penances,  going 
to  the  source  of  (the  river)  Ganga. 

2.  The  accompKshed  and  beautiful 
Ganga,  in  the  form  of*  a  tempting  woman, 
rose  from  the  water  and  came  to  the  king. 

3.  That  beautiful -featured  lady,  that 
intelligent  celestial  maiden,  endued  with 
ravishing  beauty,  sat  upon  the  right  thigh 
of  the  king  which  was  like  a  Sal  tree. 

4.  Thereupon,  the  king  Pratipa  asked 
that  famous  one,  "O  fortunate  lady,  what 
good  can  1  do  to  you  and  which  you  desire  ?" 

The  Maiden  said  :— 

•  5.  O  king.  I  desire  to  har«  you.  I  offer 
myself, — ^accept  wie.  To  reject  a  woman 
who  is  full  of  desire  is  never  considered 
good  by  the  wise. 


said:— 

6.  O  bemuifut  lady,  I  never  go  to  an- 
other man's  wife  out  of  hist.  O  fortunate 
maiden,  this  is  my  solemn  vow. 

Tbe  Xaiden  said  :— 

7.  I  am  neither  inauspicious,  nor  ugly, 
nor  a  detestable  maiden.  I  am  a  celestial 
damsel  of  great  beauty,  O  king,  I  offer 
myself, — ^accept  me. 

* 

Pratipa  said :— 

8.  T  have  abstained  from  the  course  t« 
which  you  would  incite  me.  If  1  break  my 
vow,  its  sin  will  destroy  me. 

9.  O  beautiful  lady,  3rou  have  sat  upon 
my  right  tKig^.  O  timid  girl^  it  is  the  seat 
for  daughters  and  daughters -m -law. 

10.  The  left  thigh  is  the  seat  for  the  wife, 
but  you  have  rejected  it.  Therefore,  O 
best  lady,  I  cannot  accept  you. 

11.  O  beautiful  girl,  be  my  daughter-in- 
[aw.  I  accept  you  for  my  son.  The  left 
thigh  is  for  the  wife  which  you  have  not 
accepted. 

The  Haiden  said :— 

* 

IS.  O  virtuous  man,  let  it  be  as  you  say. 
Let  me  be  united  with  your  son.  Out  of 
respect  for  you,  I  shall  be  a  wife  of  the 
famous  Bharata  race. 

13.  You  are  the  refuge  of  all  the  mo- 
narchs  of  the  earth.  I  am  incapable  of 
reciting  your  qualifications  even  in  one  hun- 
dred yeans. 


14.  O  virtuous  man,  the  greatness  anA 
goodness  of  many  celebrated  monarchs  ol 
(your)  this  raee  is  unKmited.  But,  O  lord, 
tnis  must  be  the  term  (of  my  becoming  your 
daughter-in-law)  that  your  son  shaU  not  be 
able  to  judge  of  the  propriety  for  my  acts. 

75.  Living  thus  with  your  son,  I  shall 
make  him  happy  and  do  hi  m  good.  He 
shall  finally  ascend  heaven  in  cor.sequeiice 
of  his  virtues  and  good  conduct  and  of  the 
sons  I  shall  bear  him. 

Vaisliampayana  said  :^ 

16.  O  King,  having  said  this,  the  celestial 
maiden  then  and  there  disappeared.  Xho 
king  also  waited  for  the  birth  of  his  son, 
so  that  he  could  fulfil  his  promise. 

1 7.  Some  time  after,  the  best  of  Kshatryas, 
that  light  of  the  Kuru  race,  Pratipa,  was  en- 
gaged with  his  wife  in  ascetic  penances  -with 
the  desire  ^f  a  son. 


18.  When  they  grew  old,  a  son 
born  to  them  and  this  son  was  Mahavisha. 
He  was  called  Santanu,  because  he  was  bom 
when  his  father  had  controlled  his  passions 
by  ascetitism. 

19.  The  best  of  Kurus,  Santanu,  know- 
ing that  the  regions  of  indestructible  happi- 
ness could  be  gained  only  by  virtuous  deeds, 
devoted  himself  to  virtue, 

20.  When  Santanu  grew  up  to  be 
a  youth,  Pratipa  told  him,  "O  Santanu^ 
some  time  before,  a  celestial  damsel  came  to 
me  for  good. 

21.  If  you  meet  that  beautiful  celestial 
damsel  in  secret,  and  if  she  solicits  you  to 
beget  offspring  on  her,  accept  her  as  your 
wi&. 

33.  O  smless  one,  judge  not  the  propri* 
ety  or  impropriety  of  anything  she  does« 
Ask  not  who  she  is,  whom  she  belongs  to,  and 
whence  she  comes.  But  accept  her  as  your 
wife  at  my  comn^and." 

23.  Having  thus  commanded  his  son 
Santanu  and  installed  him  on  his  throne, 
that  king,  Pratipa,  retired  into  a  forest. 

24.  That  greatly  intelligent  king  San- 
tanu, as  effulgent  as  the  king  of  the  celestial's, 
became  a  lover  of  hunting  and  passed 
much  of  his  time  in  the  woods, 

25.  That  best  of  kings  killed  many  deer 
and  bufraloes.  Wandering  along  the  banks 
of  the  Ganges,  he  came  upon  a  place  fre« 
quented  by  Siddhyas  and  Charanas. 

26.  There  did  the  great  king  meet  with 
one  day  a  k)vely  damsel  of  blazing  beauty 
like  Sree  herself. 

27.  She  was  a  fauliless  beauty  and  her 
teeth  were  Uke    pearls.     She  was    d^ck^d 


ADl   PARVA. 


143 


with  celestial  ornaments.  She  wore  gar- 
ments as  fine  and  beautiful  as  the  filaments 
of  lotus. 

28.  The  king  was  surprised  to  see  that 
damsel  of  great  beauty  ;  and  his  hair  all 
over  his  body  stood  up  in  rapture.  His 
steadfast  gaze  drank  her  charms,  but  it 
failed  to  satiate  him. 

29.  The  maidan  also,  seeing  that  kin^  of 
great  effulgence  move  about  in  gre.it  agita- 
tion, was  moved  and  felt  for  him  an  affec- 
tion and  friendship.  She  gazed  at  him  and 
longed  to  gaze  at  him   more. 

30 — 31.  The  king  then  addressed  her  in 
sweet  words,  "O  beautiful  one,  O  beauty  of 
slender  waist,  be  you  a  lady  of  the  Deva  or 
Danava  race,  be  you  a  maiden  of  the  race 
of  the  Ghandharvas  or  the  Apsaras,  be  you  a 
damsel  of  the  Yakshas  or  the  Nagas, — or  be 
you  a  human  female,  I  solicit  you  to  be  my 
wife. 

Thus  ends  ninety  seventh  chapter,  the 
history  of  SantanUf  in  the  Sambhava  of  the 
Adi  Parva, 


CHAPTER    XCVIII. 

(SAMBHAVA  VARWX)--Continued. 

Vaishampayana  said  :— 

1.  Having  heard  these  soft  and  sweet 
words  of  the  smiling  king,  that  faultless 
maiden  remembered  the  promise  she  had 
made  to  the  Vasus. 

2.  She  spoke  to  the  king,  sending  a  thrill 
of  pleasure ;  (she  said),  "O  protector  of  the 
world,  I  shall  become  your  wife  and  obey 
your  commands. 

3.  But  O  king,  you  must  not  interfere  in 
any  of  my  acts,  whether  they  be  agreeable 
or  disagreeable  to  you.  You  most  not  also 
speak  to  me  in  harsh  words. 

4«  O  king,  so  long  you  will  act  in  the 
way  I  ask  you  to  do,  I  shall  live  with  you. 
But  I  shall  certainly  leave  you  as  soon  as 
you  interfere  with  me,  or  use  harsh  words 
towards  me." 

5.  The  best  of  the  Bharata  race,  the  king 
said,  "Be  it  so."  Thereupon,  the  maiden 
was  exceedingly  glad  to  get  that  excellent 
king  for  her  husband. 

6.  King  Santanu  also  was  exceedingly 
pleased  to  get  her  for  his  wife.  He  fully  en- 
joyed her  sweet  company.  Adhering  to  his 
promise,  he  refrained  from  asking  her  any- 
thing. 

7.  The  lord  of  the  world,  king  Santanu, 
became  very  much  pleased  with   hor  beauty, 


conduct,     magnanimity    and    attention     to 
comforts. 

8.  That  celestial  lady,  Ganga  of  the  tliroe 
courses,  assuming  a  human  form  of  exceed- 
ing beauty  and  excellent  feature, 

Q.  Lived  happily  as  the  wife  of  Santanu, 
having  as  the  fruit  of  her  virtues,  obtained 
that  best  of  kings,  as  effulgent  as  the  king  of 
the  celestials. 

10.  She  pleased  the  king  with  her  at- 
tractiveness and  love,  with  her  affection  and 
wits,  her  music  and  dance,  and  king  was  ex- 
ceedingly pleased  with  her. 

1 1 .  The  king  was  so  much  sunk  in  the 
beauty  of  his  wife,  that  months,  seasons  and 
years  rolled  away  without  his  being  conscioub 
of  them 

12.  When  the  king  was  thus  enjoying 
himself  with  his  wife,  eight  son«  wer8  bom  to 
him.     They  were  all  like  the  celestials, 

13.  O  descendant  of  the  Bharata  race,  a* 
s  H)n  as  they  were  born,  they  were  one  after 
the  other  thrown  into  the  river  by  Ganga, 
who  said,  when  she  threw  them  into  the 
stream.    "This  is  done  for  your  good'* 

14.  The  king  Santanu  could  not  be 
pleased  with  such  conduct,  but  he  did  not 
speak  a  word  to  her  for  the  fear  of  losing 
her. 

15.  When  the  eighth  son  was  bom,  and 
when  Ganga  was  smiling  (before  she  threw 
it  into  the  river),  the  king,  desiring  to  protect 
his  son,  said  in  sorrow, 

16.  "Do  not  kill  it.  Who  are  you?  Te 
whom  do  you  belong  ?  Why  do  you  kill  your 
own  sons  ?  Murderess  of  your  sons,  you  are 
earning  great  sins  by  your  improper  acts." 

Gbtnga  said  :— 

17.  As  you  desire  for  a  son,  I  shall  not 
kill  this  child.  You  have  become  the  fore- 
most of  fathers.  But  there  must  be  an  end 
of  my  stay  with  you  according  to  our  agree- 
ment. 

18.  I  am  Ganga,  the  daughter  of  Janhu, 
worshipped  by  all  great  Rishis.  I  have  so 
long  lived  with  you  for  accomplishing  the 
purposes  of  the  celestials. 

19.  These  sons  were  the  eight  celes- 
tials, the  illustrious  and  greatly  effulgent 
Vasus.  They  had  to  assume  human  form 
in  consequence  of  the  curse  of  Vasishta. 

20.  There  is  none  on  earth  who  desires  to 
be  their  progenitor.  There  is  none  among 
human  females  like  me  who  may  be  their 
mother. 

21.  Therfore  I  a5?sumed  the  human  form, 
to  become  their  mother.     You  have  acquire-* 


*^* 


MAHABIiARATA. 


great  regions  of  celestial   bliss  by  becoming 
the  progenitor  of  the  eight  Vasus. 

22.  My  agreement  with  the  celestial 
Vasus  was  that  I  should  free  them  from 
ineir  human  birth  as  soon  as  each  would  be 
born. 

23.  Thus  have  I  freed  them  from  the 
Qurseof  the   illustrbus  Rishi  Apava  (Vasi- 

fu-^'Vi^^r  ^K^sed,!  leave  you  now.  Hear 
this  child  of  ri^id  vows. 

24.  I  promised  to  the  Vasus  to  live  with 

^hJ'w^*""?  ^^  ^^^^^  '^^'«^)-  ^^et  this 
chjid  ctf  mine  be  known  by  the  name  of 
Oafi^adafta. 

.3''^ f*'if  f^^  ^^nety  eighth  chapter,  the 
bjrihof  Bhisma,   in  the  Sambhava  of  the 


CHAPTER      XCIX. 
(SAMBHAVA  1^AK\A)^Continued, 

Santanu  said:— 

1.  VVhowasApa\»a  andwhat  fault  was 
c^mimated  by  the  Vasus  that  they  had  to 
be  born  among  men  in  consequence  of  liis 

2.  What  also  had  this  child  done  that 
he  should  have  to  live  among  men  ? 

.d'  J^^^  ^'^  ^^^  '^''^  °^  ^^e  I'lree  worids. 
the  Vasus,  were  condemned  to  be  born 
among  men?  O  daughter  of  Janhu,  tell 
me  ail. 

Vaishampayaua  said  ■-— 

.•  1*1  j^**''"fi^'>?«"'*"«a<'dressed,theceles. 

Ganga  said  :— 

.,  5-  t>  best  of  the  Bharata  race,  the  son 
that  was  formerly  bom  of  Varuna,  was  the 
Ri-oh.  named  Vasishta.  He  was  suteequentlv 
known  by  the  name  of  Apava.    "'^'J"*""> 

ihf 'h.!/'^  •'^'■'"'^ffe  «ood  by  the  side  of 
the  best  of  mounuins,  the  Meru.  The  place 
was  holy  and  abounded  in  deer  and  b^r^ 
It  was  covered  with  all  the  best  flowers. 

n,L   ?  n*"^-  "^  "'•'  ^'"■*'*  f^^e.    that  fore- 
most of  all  virtuous  men.  the  son  of  Varuna 
practised  h.s  penances  In  that  forest,  abo™nd- 
ing.m  sweet  roots,  fruits  and  water.  """"'^ 
8.     Daksha    had    a    daughter  who    was 
known  as  Suravi.      O  best  of  the   BharaS 


of  ^ii  P^^^^<>y  dwdt  m  that  forest  adoftKl 
of  all  the  Rishis.  She  roamed  fearlessly 
in  those  sacred  and  delightful  woods. 

II.  O  best  of  the  B  harata  race,  once  on  a 
lime  came  to  that  forest  adored  by  the 
celestial  Rishis  all  the  celestial  Vasi^ 
Prithu  being  at  their  head, 

iKo?'r  '^^^y  roamed  with  their  wives  into 
that  forest  and  enjoyed  themselves  in  those 
delightful  woods  and  mountains, 

.JJa  ^  ^."^'?  'i^^  powerful  man.  one  of  the 
slender.waisted  of  the  Vasus  saw  that  cow 
roaming  in  the  forest. 

on!i*ir'^*  2  ^*"^'  ^^^  "^'"^  was  Nandmi 
and  she  could  grant  every  desire  ;  she  pos- 
sessed  the  wea  ih  of  all  accomplishi;ients,^d 
large  eyes,   full   uddei^.  fine  Uil,  handsome 

.r^,"""  -1^^'^  auspicious  signs.  She  gave 
much  milk.  Seeing  her  sucTi,  the  wift  of 
the  Vasu  showed  her  in  astonishment  to 
her  husband  named  D3'an. 

16.  O  descendant  of  Puru,  O  kine.  this 
TLni  '"n"^  qualifications  was  foSierly 
shown  by  the  daughter  of  the  Vasus  to  the 
Vasu. 

*ull'  ^  elephant-like  powerful  man,  when 
that  cow  was  shown  to  Uyan,  O  kin^,  he 
began  to  admire  her  qualities  and  thuslioke 
to  Uie  lady  (his  wife).  *^ 

tuL^'  "^1  ^^^^*^-eyed  lady  of  beautiful  thighs, 
this  excellent  cow  t)elongs  to  the  Rishi.   th^ 

c^Sent  woT^'   ''  '''''"'  ^^^-^^  ^^-  - 

.19.  O  slender-waisted  lady,  he  who 
dnnks  the  milk  of  this  cow  Hves  you^g  fo? 
ten-thousand  years."  J"***i.   «"«^ 

fh^i'^'ui^  ^T  ,^,^^"g^.  Slaving  heard  this, 
that  lady  of  slender-waist  thus  addressed 
her  husband  of  burning  effulgence.     ^^^ 

nnmln  l!*''''^''/^*^"/  ^'"^"8^  '"^  o"  earth, 
named  J.tavati,    he  daughter  of  a  king,  whJ 

possesses  great  beauty  and  youth. 

*   ^iV  t^^^K'*^?^"^^^er  of  the  royal  sa^e. 

w^  ^^"^^         ^^^  all    ow    • 


p^^^yts^^)!:^  !^{,  •  ^  to 

bHngtrrdl    "  ^--    -;=as?ng^%e^ 

24..  So  that  my  that  human  frienrK 
dnnkmg  her  milk,  becomes  the  only  persJ2 
on  eartH  free  fton.  disease  and  dccrcpjiSde!   " 

v„f,^:j,„°iJ""*^''''°"^  ^°^-  O  blameless  ko 
s  nothmg  whKj,  would  be  more  agrccab 


ADl   PARVAv 


^6.     Having     hc^rd     her    these    words    ] 
l>yau»   in    order  to     please     that     celestial 
lady  stole  the  cow   with  the   help  of    Prithu 
anfii  his  other  brothers. 

^7*  O  king,  commanded  by  his  lotus- 
eyed  wife»  Dyau  did  her  bidding,  forgettinir 
the  great  ascetic  merits  of  the  Rislii  who 
owned  her  (the  cow).  He  did  not  know  then 
that  he  would  have  to  fall  for  the  sin  of 
stealing  the  cow. 

28.  When    in   the  evening    the    son    of 

Varuna  returned  to  his   hermitage   with    the 

fruits  he  had  collected,  he  did   not   find   the 

cow  and  Its  calf.     Then  he  began  to  search 

tor  her  in  that  excellent  wood. 

29.  The  noble-minded  and  greatly  in- 
telligent ascetic  searched  for  the  cow  every- 
jvhere  in  the  woods ;  but  though  he  searched 
long,  yet  he  could  not  find  her? 

*i,^f  *   iJ^f  "^.^".  °^  ascetic  vision  then  found 
that    she   had    been   stolen    by   the   Vasus 
His  anger  was  at  once  roused,  and  he  cursed 
tne  Vasus, 

31.  Savin  ",  "As  the  Vasus  have  stolen 
iny  cow  of  sweet   milk  and    handsome   tail, 

earih!^'        ^^"^'"^^    ^^   '^^^^    ^^    "^^"    ^n 

32.  O  best  of  the  Bharata  race,  the  illus- 
tnous  Apava,  the  best  of  Rishis,  thus  cursed 
the  Vasus  out   of  anger. 

33-  Having  thus  cursed  them,  the  illus- 
trious man  again  engaged  himself  in  ascetici- 
sm.  O  king  when  the  celestial  Vasus 
were  thus  cursed  m  anger  by  that  Bramharshi 
and  ascetic  of    great   power, 

r.f^fL  'J^f^-  ^^''"  ''''"'''   ^^   ^^e    hermitage 

10  ktw  "^nt?' """  •'  "^  "^"" ''  '"^^y  --^ 

35.  O  best  of  kings,  the  Vasus  tried  to 
pacify  that  Rishi,  but  thev  failed  to  obtain 
grace  from  that  best  of  Rishis, 

.36.     Apava,  learned  in  the  rules  of  every 
virtue.     O  best  of  men,  ^ 

37.  The  virtuous  Rishi  said,  ''You  have 
been  cursed  by  me  along  with  Dyau  and 
others.  But  you  shall  be  freed  from  my  cu«e 
Within  a  year  of  your  birth  among  men. 

hJf '  B"t jie  for  whose  act  you  have  all 
been  cursed  by  me  that  Dyau,  will  have  to 
remain  on  earth  for  long  for  his  own  (sinful) 

ful^\^   shall   not    make  my  words    futile 

te off  ""'"^  '"u^"^7-  «"'  Vu  shall  nm 
beget  oflfspnng  when  dwelling  cm  earth. 

\Sn.A^^  "^n  o^""  virtuous-minded  and 
learned    m    all   Sastras,     He  will    be   very 

p£sur"i  o?  '"  '^^'^r  -"^  -b^^-n  ^--"h^ 
pleasure  of   women.  ' 

•9 


»« 


4t.  Thus  Addressiner  all  the  Vasiu  fK. 
grc-«t  Rishi.  went  awfy.  And  thrvki^ 
all  came  10  me.  vasus 

42.    O  king,   they    prayed  to  me  for  3 
us  Stttre;..^"*^""^^' '"«'"'**   '"row 

inf  (i5:rtfiri„!oit'^4ti,Tt 

o'*^;cJ?.„f*L'"'**"'L''f  ''••^  Bharata  race. 

Vaishampayana  said .— - 

45-     Having  said  this,   the  goddess  dis- 

Sd 'to'go.     *  """"'  "**^  '"  "•"'  P'*«  ^^- 

k  f^'r-  ^^*'  ^°"    "f    Santanu    was   nametl 
both  Gangeya  and  Devavrata,  and  he  eS 
de  his  father  in  aU    accomplishments. 
47-     Santanti  then  went  to  his  own  caoital 

^    you  "thf  "^  '^^^-     '  ^^^"  now" narS 
Sanunu,  ""^"^     accomplishments     of 

f  r.-^^'  1,^""^  }^?  ^'"^^^   ^^^'^"ne  of  the   illus- 
trious  king  of  the  Bharata  race,  the  history  of 
whom  IS  called  this  effulgent  Mahabha^Iu 
Thus  ends   the  ninety  ninth  chapter,  the 


CHAPTER    C. 
(SAMBHAVA  PXRVA.)^ContiHued. 

Vaishampayana  said  :— 

r.  The  king  Santanu,  adored  of  the 
Tilthful  ^'    ^'"^  virtuous-minded  and 

2      Self-control,     liberality,    forgivenes.s, 
intelligence,  modesty,  patience  and  superior 
energy    evjr    dwelt    in   that   best  of  men 
Santanu.  ' 

3.  That  king  was  endued  with  such  ac- 
complishments He  was  learned  in  both 
Dharma  and  Artha,  He  Was  both  the  pro- 
tector of  the  Bharata  race  and  alf  the 
people. 

4.  His  reck  was  l*e  Hic  conch  sheH,  his 
shoulder  was  broad,  he  was  as  powerful  as 
a  mad  elephant.  All  the  auspicious  siirns  of 
royalty  dwelt  in  his  person,  and  they  conw- 
dered  that  to  be  their  best  abode. 


MAHABHARATA. 


5.  The  people,  seemg  the  (virtuous)  acts 
oi  that  king  of  great  achievements,  cartie  to 
know  that  virtue  was  ever  superior  to 
pleasure  and  profit. 

6.  These  acoonnplishrnents  were  aH  m 
that  best  of  men^  Santanu,  and  no  other 
king  was  able  to  equal  him  in  virtue. 

7.  All  the  kings  of  the  earth,  seeing  him 
devoted  to  all  kinds  of  virtues,  installed 
him  as  the  king  of  kings. 

8.  AH  the  kings  were  free  from  misenr, 
fear  and  anxieUr  of  all  kinds  during  the 
reign  of  that  lora-protector  of  the  Bharata 
race.  They  aH  slept  in  peace  and  rose  in 
peace  after  happy  dreams* 

9.  All  the  kingp  became  virtuous  and 
devoted  to  liberality,  and  religious  acts  and 
sacrifices  from  the  great  example  set  by  that 
great  king  of  wonderful  achievements 
(Santunu)  who  was  like  Indra    himself. 

10.  When  the  earth  was  ruled  by 
Santanu  and  other  kings  like  him,  the 
religious  merits  of  every  order  greatly 
increased. 

1 1 .  The  Brahmanas  were  served  by  the 
Kshatryas  ;  the  Kshatryas  were  served  by 
the  Vaisyas  ;  the  Sudras,  adoring  both  the 
Brahmanas  and  the  iCshatryas,  served  the 
Vaisyas. 

12.  Santanu  lived  in  Hastinapur,  the 
beautiful  capital  of  the  Kurus  ;  he  ruled 
over  the  whole  earth  bounded  by  the  sea. 

13.  He  was  truthful  and  virtuous  like  the 
king  of  the  celestials  ;  and  from  hb  liber- 
ality, virtues,  and  a&ccticism  he  acquired 
great  fortune. 

14.  He  was  free  from  anger  and  malice, 
he  was  as  handsome  as  Soma  himself.  He 
was  as  effulgent  as  the  sun  and  as  cour- 
ageous as  the  Vayu.  He  was  like  Yama 
in  anger  and  like  Earth  in  patience. 

15.  O  king,  when  Santanu  ruled  the 
earth,  no  deer,  beers,  birds  or  other  animals 
were  needlessly  killed. 

16.  The  virtue  of  kindness  reigned  in  the 
kingdom  of  Santanu,  who  himself  was  full  of 
mercy  and  free  from  anger.  He  equally 
protected  all  creatures. 

17.  The  sacrifices  in  honor  of  the  cels- 
tials,  Rbhis  and  Pitris  were  performed 
but  no  creatiuie  was  sinfully  deprived  of  its 
Ufe. 

18.  That  king  became  a  father  of 
those  that  were  miserable,  of  those  that 
had  no  protectors, — nay  even  of  birds  and 
beasts  and  all  creatures. 

19.  During  tho  reign  of  that  best  of  the 
Kuru  king^  the  king  of  all  kings,  (Santanu) 
the  speech  was  mixed  with  truth,  and  mind 
was  de/oted  to  liberality  and  virtue. 


20w  Having  enjoyed  the  companfonsfi^ 
of  women  for  thirty  six  years,  he  retired 
into  a  forest. 

21.  Santanu's  son,  the  Vasu,  bom  of 
Ganga,  named  Devavrata,  resenvbled  his 
iithcr  in  beauty,  in  conduct,  in  habits  and  in 
learning. 

22.  He  was  expert  in  alf  sorts  of  wea- 
pons belonging  to  heaven  and  earth.  He  was 
greatly  strong  and  vastly  energetic ;  he  was 
a  great  car- warrior  j  and  he  was  a  great 
beauty. 

23.  Once  on  a  time,  he  f  Santnnu)  wound- 
ed a  beer  and  pursued  it  along  the  banks  of 
the  Gangfes.  1  he  king  Santanu  saw  that  the 
Vagiratm  (Ganga)  had  became  shallow. 

24.  Having  seen  this,  the  best  of  men, 
Santanu  began  to  reflect,  ''Why  does  not 
the  best  of  rivers  run  as  before  T* 

25.  In  searching  for  its  cause,  the  illus- 
trious king  saw  a  beautiful,  strong  built  and 
amiable  youth, 

26.  Like  Indra  himself,  who  had  check- 
ed the  flow  of  the  river  Ganga  by  his  sharp 
celestial  v  e  pons. 

27.  The  king,  seeing  this  wonderfnl  fcal 
(of  the  youth),  namely  the  checking  of 
Ganga  in  her  course  by  arrows,  was  very 
much  surprised. 

28.  Santanu  had  seen  him  only  once,  a 
few  minutes  after  his  birth  ;  therefore,  he  had 
not  sufhcient  recollection  to  identify  that 
yuuth  with  his  son. 

29.  But  the  youth,  as  soon  as  he  saw  his 
father,  clouded  the  king's  perception  by 
Maya  (delusion)  and  instantly  disappeared 
bek»re  his  very  sight. 

30.  The  king  Santanu,  being  much  sur- 
prised with  what  he  saw  and  believing  the 
youth  to  be  his  own  son,  said   to  Ganga, 

Show  me  the  child." 

31.  Ganga,  assuming  a  beautiful  form, 
showed  him  the  youth  decked  in  ornaments, 
holding  him  by  his  right  hand. 

32.  Santanu  could  not  recognise  that 
beautiful  lady,  bedecked  with  ornaments  and 
attired  in  fine  robes,  though  he  had  seen  her 
before. 

Ganga  said :  — 

33.  O  king,  O  best  of  men,  the  eighth 
son  whom  yoii  formerly  begot  on  me,  is  this. 
Know  that  this  excellent  child  is  expert  in 
all  the  weapons. 

34.  O  i^eat  king,  take  him  now.  He 
has  been  carefully  reared  by  me.  O  best 
of  men,  taking  him  with  you,  go  home- 

35.  This  greatly  energetic  boy  has  studied 
'  with  Vabishia  all  the  Vedas  widi  their  Angos. 


11 


AOi  parva: 


iA7 


He  is  skillful  in  all  the  weapons,  he  is  a  great 
bow- man,  he  is  like  Indra  himsdt  in  battle* 

36.  O  descendant  of  the  Bharata  race, 
both  the  celestials  and  the  Asuras  look  on 
bim  with  favour.  Whatever  the  Vedas  and 
Sastras  are  known  to  Ushanas  (Sukra)  are 
all  known  to  this  boy, 

37.  All  the  Vedas  and  Sastras  that  are 
known  by  the  son  of  Angirasa  (Vrihaspati), 
adored  of  the  celestials  and  Asuras,  he  is 
master  of  them  alK 

38 — 39.  All  the  weapons  that  were  known 
to  the  powerful  and  invincible  son  of 
J;imadagni  (Panishurama)  are  fully  and 
completely  known  to  your  this  illustrious 
and  mighty- armed  son,  O  king,  this  boy  is 
a  great  bow-man,  and  learned  in  the  treatises 
on  the  duties  of  kings,  O  hero,  take  home 
your  this  heroic  son  given  by  me, 

Yaiflkampa jaaa  said  :— 

40.  Having  been  thus  commanded  by 
ber  (Ganga),  Santanu  took  his  son,  as 
effulgent  as  the  sun,  and  started  for  his 
own  capital, 

41.  Having  reached  the  city  which  was 
like  the  City  oflndra,  the  descendant  of  Puru 
(Santanu)  considered  himself  very  fortu- 
nate, and  successful  in  his  wishes. 

42.  He  then  installed  his  accomplished 
and  iHustriuus  son  as  his  heir-apparent  for 
the  protection  oi  the  kingdom  of  the 
Kurus, 

43.  O  best  of  the  Bharatas,  the  illustri- 
ous son  soon  pleased  his  father,  and  all  the 
members  of  his  family.  He  pleased  all  the 
subjects  of  hb  kingdom  by  his  conduct. 

44.  The  greatly  powerful  king  lived 
happily  with  his  son  for  (our  3'ears. 

45.  Once  on  a  time,  he  went  to  a  forest 
on  the  banks  of  the  river,  named  yamuna. 
When  the  king  was  roaming  there,  he  per- 
ceived a  sweet  scent  coming  from  an  un- 
known direction. 


46.  Being  desirous  of  finding  out  its 
cause,  he  wandered  about  hither  and  thither  ; 
and  (at  last)  he  saw  a  maiden  of  celestial 
beauty,   belonging  to  the  fishermen  class. 

47.  Having  seen  her,  he  asked  that  black- 
eyed  maiden,  "  O  timid  maiden,  who  are 
you  7    What  are  you  doing  here.  ?  ** 

48.  She  said,  "  Blessing  be  upon  you ! 
I  am  the  daughter  of  the  chief  of  tne  fisher- 
men. By  the  command  of  my  father  I  am 
engaged  to  row  this  boat  to  take  people 
across  this  river  for  religious  merits." 

4g.  Having  seen  her  endued  wlih  celes- 
tial benuty,  amiahleness  and  fragrance,  the 
king  Santanu  dcbired  to  po^schs  her. 


50.  He  went  to  her  father  arid  asked 
him  to  bestow  her  upon  him.  He  desired 
to  know  whether  he  was  willing  to  ^wt,  her 
in   marriage. 

51.  The  chief  of  the  fishermen  replied  to 
the  king  saying,  **As  soon  as  that  best  of 
beautiful  girls  was  born,  it  was  understood 
by  me  that  she  should  be  bestowed  (on 
some  one).  But,  O  king,  hear  the  desire 
that  I  have  in  my  heart, 

52.  O  sinless  one,  if  ^"ou  desire  to  make 
her  your  lawful  wife,— ^you  are  truthful,— 
then  truly  give  me  a  pledge, 

53.  O  king,  if  you  give  me  the  pledge, 
I  ^laH  then  bestow  my  daughter  on  you, 
for  1  can  never  obtain  a  husband  for  her 
like  you." 

Santanu  said  :— 

54.  O  fisherman,  after  hearing  what  j'ou 
ask,  I  can  then  say  whether  1  will  be  able 
to  grant  it  w  not.  If  it  is  capable  of  being 
granted,    I  shall  certainly  grant  it. 

The  fisherman  flaid(:— 

55.  O  king,  the  son  that  will  be  bom  of 
this  girl  shall  be  installed  on  your  throne, 
and  none  else  ^kiaX\  you  make  your  succes- 
sor, 

Vaishampa/ana  said  :— 

56.  O  descendant  ol  Bharata  race,  San« 
tanu  became  un- willing  to  grant  the  wish  gf 
the  fisherman,  though  his  body  was  being 
burnt  by  the  tire  of  desire. 

57.  That  lord  of  the  earth  returned  to 
Hastinapur,  thinking  of  the  daughter  of  the 
fisherman,  and  his  heart  afflicted  by  desire. 

58.  One  day  when  he  was  thus  rnedi* 
taking  over  (the  girl)  in  sorrow,  his  son 
Devavrata  came  to  him  and  said, 

59.  "All  is  prosperity  with  you ;  all  chiefs 
and  potentates  obey  you,  why  fhen  you 
grieve  thus  in  sorrow  ? 

60.  O  king,  deep  in  3'our  own  thoughts^ 
you  do  not  speak  a  word  to  me  in  reply. 
You  do  not  now  go  out  on  horse  back.  You 
are   pale  and  emaciated    and  discoloured. 

61.  I  wish  to  know  the  disease  from 
which  you  suffer,  so  that  I  may  try  to  get 
a  remedy."  Having  been  thus  addressed 
by  his  son,  Santanu  replied, — 

62.  **Truly  I  am  melancholy.  Hear  why 
I  am  so.  O  descendant  of  Bharata  race, 
you  are  the  only  scion  in  this  our  great 
dynasty. 

63.  You  are  always  engaged  in  the  sports 
of  arms  and  achievements  of  power.  O  son, 
I  am,  however,  always  thinking  of  the  ins- 
tability of  lite. 


M 


MAHABHARATA. 


64.  O  son  of  Ganga,  if  any  thing  happens 
to  you,  we  shall  be  sonless,  and  we  shall 
have  no  descendants.  Truly  you  alone  are 
equal  to  one  hundred  best  sons. 

65.  I  do  not,  therefore,  desire  to  marry 
again.  I  only  desire  that  prosperity  may 
always  attend  on  you,  so  that  our  dynasty 
may  be  perpetuated. 

66 — 67.  The  religious  men  say  that  he 
who  has  one  son  has  no  son  at  all.  The 
Agnihoira  (fire  worship)  and  three  classes 
of  study  do  not  yield  the  one  sixteenth  part 
of  the  religious  merits  as  are  derived  by  the 
birth  of  a  son.  There  is  hardly  any  differ- 
ence in  this  respect  between  men  and  other 
animals. 

68.  I  have  no  doubt  that  he  who  has  got 
a  son  gains  heaven.  The  three  Vedas,  which 
are  the  roots  of  the  Puranas,  and  which  are 
authoritative  even  to  the  celestials,  contain 
many  proofs  of  this. 

69.  O  descendant  of  the  Bharata  race, 
you  are  a  hero  of  excitable  temper ;  and  you 
are  always  engag^  in  the  exercises  of  arms. 
There  is  every  likelihood  of  your  being 
killed  on  the  field  of  battle. 

70.  If  it  so  happens,  what  would  be  the 
state  of  our  race  !  For  this  reason  I  .am 
melancholy.  I  have  now  told  you  the  cause 
of  my  sorrow  !  ** 

Vaisliampayana  said  :— 

71.  Ha\ang  heard  the  cause  (of  his 
grief)  from  the  king,  the  greatly  intelligent 
and  wise  Devavrata  thought  for  a  while. 

72.  He  then  went  to  the  old  minister, 
devoted  to  his  father's  welfare.  He  asked 
him  the  cause  of  his  father's  sorrow. 

73.  O  best  of  the  Bharata  race,  that 
foremost  of  the  Kurus  asked  him  all  about 
it,  and  he  then  heard  from  him  about  the 
pledge  regarding  the  maiden. 

74.  Thereupon,  Devavrata,  accompanied 
with  many  venerable  Kshatrya  chiefs,  went 
to  the  chief  of  the  fishermen  and  begged  his 
datighter  for  his  father. 

75.  The  fisherman  received  him  with  all 
due  adorations.  O  descendant  of  the  Bharata 
race,  when  the  prince  was  seated,  he  ad- 
dressed him  thus,— 

76.  **0  best  of  the  Bharata  race,  you 
are  the  lord  of  great  prowess,  you  are  the 
best  of  weilders  of  arms,  vou  are  the  only 
son  of  Saiitanu.  But  1  have  something  to 
tell  you. 

77.  If  the  bride's  father  be  Indra  him- 
«eH,  still  he  is  to  repent  for  rejecting  such  an 
cxceedinj^lv  honourable  and  desirable 
proposal  of  maniage. 


78.  The  great  man  from  whose  seed  %*^s 
bom  this  most  beautiful  maiden  Satyavati 
is  equal  to  you  in  virtue.. 

79.  He  has'many  times  recounted  to  me 
the  great  achievements  of  your  father.  He 
has  told  me  that,  that  virtuous  king  is  worthy 
of  marrying  Satyavati. 

80.  Allow  me  to  tell  you  that  I  have 
formerly  rejected  the  offer  of  that  best  of 
Bramharshis,  the  celestial  sage  Ashita,  who 
had  often  asked  Satyavati  in   marriage. 

81.  O  king,  I  have  only  one  word  to  say 
on  behalf  of  this  maiden  as  her  father.  The 
only  strong  objection  in  this  matter  b  the 
fact  of  a  rival  in  a  co- wife's  son. 

82.  O  chastiser  of  foes,  he  is  not  snfe, 
even  he  be  an  Asura  or  a  Gandharva,  who 
has  a  rival  in  you.  He  will  never  live  long 
if  you  grow  angry. 

83.  O  king,  this  is  the  only  objection  in 
the  marriage.  There  is  no  other.  O  chastiser 
of  foes,  know,  this  is  all  I  have  to  say  in 
the  matter  of  bestowal  (of  Satyavati)" 

Vaishampayana  said  :— 

84.  O  decsendant  of  the  Bharata  race, 
having  been  thus  addressed,  the  son  of 
Ganga  (Devavrata)  replied  to  him  in  the 
hearing  of  all  the  chiefs  and  potentates  for 
the  sake  of  his  father. 

Bhisma  said:^ 

85.  O  foremost  of  truthful  men,  listen 
to  the  vow  I  take  to-day.  There  is  none 
born  or  will  be  bom  who  will  have  the 
courage  to  take  such  a  vow* 

86.  I  shall  do  what  you  demand.  The 
son  that  will  be  born  of  this  maiden  will  be 
our  king. 

Vaisliampayana  said  :— 

87.  O  best  of  the  Bharata  race,  having 
been  thus  addressed  (by  Bishma).  the  chief 
of  the  fishermen,  desirous  of  achieving  the 
diflicult  matter  of  making  his  daughter's 
son  king,  thus  spoke  to  him. 

The  Fisherman  said  :— 

88.  *'  O  virtuous-minded  man,  you  have 
come  here  as  the  full  manager  of  your  great- 
ly glorious  father.  Be  also  the  sole  manager 
on  my  behalf  in  the  matter  of  the  bes- 
towal of  this  girl. 

89.  O  gentle  Sir,  there  is  something  else 
to  be  said,  and  something  else  to  be  done. 
O  chastiser  of  foes,  those  that  have  daughter 
must  say  what  1  say. 

90.  O  devotee  of  the  religion  of  truth, 
the  pledge  that  you  have  taken  in  the  midst 
of  these  chiefs  for  the  sake  of  SaLyav«iU  is 
worthy  of  you. 


ADI   PARVA. 


149 


91 .  I  have  not  the  least  doubt  that  it 
will  never  be  violated  by  you.  Bui  I  have 
great  doubt  in  respect  of  your  sons. 

Vaishampayana  said  ••— 

92.  O  king,  the  devotee  of  religion  of 
truth,  (Devavrata),  knowing  the  scruple  of 
the  fisherman,  and  being  moved  by  the 
desire  of  doing  good  to  his  father  then  said. 

Devavrata  said :— 

93.  O  chief  of  the  fishermen,  O  best  of 
chiefs,  hear  what  I  say  for  the  sake 
of  my  father  before  all  these  chiefs  and 
potentates. 

94.  O  chiefs  and  potentates,  !  relin- 
quished my  right  to  the  throne  a  few 
moments  before.  I  shall  now  settle  the 
doubt  that  has  arisen  in  respect  to  my 
sons. 

95.  O  fisherman,  from  this  day  I  adopt 
the  vow  of  Bramhacharya,  If  I  die  sonless, 
still  1  shall  ascend  to  the  regions  of  the 
everlasting  bliss. 

Vaishampayana  said  :— 

96.  Having  heard  those  words,  the  hair 
of  the  fisherman  stood  erect  in  delight, 
and  he  said,  "  I  l)estow  my  daughter." 

97.  Thereupon  the  Apsaras,  the  celestials 
and  the  various  classes  of  Hishis,  began 
to  pour  down  flowers  from  the  firmament 
(upon  the  head  of  Devavrata),  and  they  all 
exclaimed.  "  This  man  is  Bhisma  (the 
terrible.)" 

98.  He  (Bhisma),  then  for  the  sake  of 
his  father,  addressed  the  illustrious  (lady) 
thus,  '*  O  mother,  ascend  this  chariot,  and 
let  us  go  to  our  home." 

Vaishampayana  said  :— 

99.  Having  said  this,  Bhisma  made  the 
beautiful  maiden  ascend  his  car.  'i'hon 
coming  to  Hastinapur,  he  told  Santanu  all 
that  had  happened. 

100.  All  the  assembled  chiefs  and  poten- 
tates applauded  him  Jointly  and  individually 
for  his  great  act.  They  exclaimed  "  He  is 
(really)  Bhisma:* 

loi.  Having  heard  the  great  deed 
performed  by  his  son  Bhisma,  Santanu 
gave  that  illustrious  man  the  boon  of  dying 
at  will. 

Thus  ends  the  hundredth  chapter,  the 
acquirement  of  Satyavatif  in  tJie  Sambhava 
of  the  Adi  Parva, 


CHAPTER    CI. 


(SAMBHAVA  PARV A). -^ConttPtu^d. 

Vaishampayana  said  :— 

1.  O  king,  after  the  conclusion  of  the 
marriage,  the  king  Santanu  installed  that 
beautiful  lady  in  his  household. 

2.  Thereupon,  the  wise  Santanu  begot 
on  his  wife  Satyavati  a  very  powerful  hero, 
named  Chitrangada,  the  best  of  men. 

3.  The  powerful  king  begot  on  Satyavati 
another  son,  named  Vichitravirja,  who 
became  a  mighty  bow-man  ;  and  he  became 
king  after  his  father. 

4.  Before  that  best  of  men,  Vichitravirja, 
had  attained  the  majority,  his  father  succum- 
bed  to  the  inevitable  influence  of  Time. 

5.  When  Santanu  went  to  h^aven^ 
Bhisma,  who  was  always  obedient  to  Satya- 
vati, installed  that  chastiserof  foes,  Chitran- 
gadha  on  the   throne. 

6.  Chitrangada  also  defeated  all  the  kings 
of  the  world  by  his  prowess.  He  could  not 
find  any  equal  of  him  among  men. 

7.  Seeing  him  defeat  men,  Asiiras,  and 
even  the  celestials,  the  powerful  king  of  the 
Gandharvas,  who  bore  the  same  name  with 
him,  came  to  him  for  a  fight. 

8.  Between  that  foremost  of  the  Kurut 
and  the  powerful  Gandharva  chief,  a  fearful 
combat  took  place  on  the  field  of  Kurukshetra. 
The  combat  lasted  for  three  long  years  on 
the  banks  of  the  Saraswati, 

9.  In  that  fierce  encounter,  which  was 
covered  with  showers  of  weapons,  the  best  of 
the  Kurus  was  killed,  by  the  Gandharva 
through  his  greater  prowess  or  power  of 
Maya  (illusion). 

10.  Having  killed  that  best  of  men,  the 
chastiser  of  foes,  Chitrangada,  the  Ghan- 
dharva  went  to  heaven. 

11.  When  that  best  of  men,  the  greatly 
pewerful  prince,  was  killed,  the  son  of 
Santanu  performed  all  his  obsequies. 

12.  Thereupon,  he  installed  the  mighty 
armed  boy  Vichitravirya,  still  in  his  minority, 
on  the  throne  of  the  Kuru  kingdom. 

13.  Vichitravirja,  ever  obedient  to 
Bhisma,  ruled  the  kingdom  of  his  father 
and  grand-sires. 

14.  He  adopted  the  son  of  Santanu, 
Bhisma,  learned  in  the  \Sastras  of  religion 
and  law.  He  too  protected  him  very 
virtuously. 

Thus  ends  the  hundred  and  first  chapter, 
the  history  of  the  Chiirangada  in  the 
Adi   Parva, 


cso 


MAlIABllARAtA. 


CHAPTER    evil. 
<SAMBHAVA  PARV A). --Con iinued. 

VaishampaTasa  said  :— 

1,  O  descendant  of  the  Kuru  race, 
Chitrangada,  having  been  killed  and  his 
brother  being  minor,  Bhisma,  ever  obedient 
tp  Satyavati,  ruled  over  the  kingdom. 

2,  When  that  best  of  all  intelligent  men, 
Bhishma,  saw  that  his  brother  Vichitravirj  i 
had  attained  majority  (youth),  he  thought 
of  marrying  him. 

3,  O  king,  he  heard  that  three  daughters 
of  the  king  of  Kashi,  all  equal  to  the  Apsaras 
in  beauty,  would  be  married  at  a  Sayq-mvara, 

4f  Thereupon,  that  best  of  car-waniors, 
that  chastiscr  of  foes,  that  Lord  (Bhisma), 
riding  on  a  single  car,  went  at  the  command 
of  his  mother  to  the  city  of  Varanashi 
(Kashi), 

5.  There  the  son  of  Santanu,  Bhisma, 
saw  that  many  kings  and  potentates  had 
come  from  all  directions.  He  also  saw  those 
three  maidens. 

6.  When  the  kings  were  being  mentioned 
by  name,  Bhisma,  the  lord,  chose  himself 
those  maidens  (for  his  brother.) 

7.  O  king,  taking  those  maidens  on  his 
chariot,  the  best  of  warriors,  Bhisma, 
spoke  to  the  (assembled)  kings  in  a  voice 
like  the  roars  of  the  clouds. 

Bhisma  said  :— 

8.  The  wise  have  said  that  after  inviting 
an  accomplished  man,,  a  maiden  may  be 
bestowed  on  him  decked  with  ornaments 
and  accompanied  with  valuable  presents 
as  much  as  He  in  the  power  of  the  bestower 
to  give. 

9.  Others  may  bestow  their  daughters 
by  accepting  a  couple  of  kine.  Some  again 
may  bestow  their  daughters  by  taking  a 
fixed  sum,  and  some  again  take  away 
maidens  by  force. 

10.  Some  marry  with  the  consent  of  the 
maidens  and  some  by  dragging  them  into 
consent.  Some  by  obtaining  their  parents' 
consent,  some  again  obtain  wives  as  pre- 
sents. 

II — 13.  The  learned  men  praise  the  eighth 
form  of  marriage,  but  the  Sayamvara  is 
highly  spoken  of  by  the  kings.  But  the 
sages  have  said  tliat  the  wife  taken  by  force 
amidst  an  assemblage  of  kings  after  defeat- 
ing them  is  to  be  highly  prized.  Therefore, 
O  kings,  I  can-y  away  these  maidens  by 
force.  Try  with  all  your  strength  to  defeat 
tne,  or  be  defeated. 

13.  O  kings,  1  stand  here,  resolved  to 
fight." 


Vaishampayana  said  :— 

Having  said  this  to  the  kings  and  tlie 
king  of  Ivashi,  the  greatly  powerful 

14.  Kuru  prince  took  up  those  maidens 
on  his  car.  Having  thus  taken  them  on  his 
car  and  having  challenged  them  (the  chiefs) 
to  fight,  he  sped  his  chariot  away. 

15.  Thereupon  all  the  kings  stood  up  in 
anger ;  they  slapped  their  arms  and  bit  their 
nether  lips. 

16.  Their  great  hurry  in  casting  off  their 
ornaments  and  putting  on  their  armours 
produced  a  loud  uproar. 

17.  O  Janamejaya,  their  ornaments  and 
armours  resembled  like  the  meteork:  flashes 
in  the  sky. 

18.  With  their  brows  contracted  and 
eyes  red  in  anger,  they  moved  in  impatience, 
their  ornaments  and  armours  dangling 
with  their  agitated  steps. 

19.  The  charioteers  soon  brought  hand- 
some cars,  yoked  with  fine  horses.  ITiose 
heroes,  armed  with  all  kinds  of  weapons 
then  got  on   those  cars. 

20.  They  pursued  the  retreating  chief  of 
the  Kurus.  O  descendant  of  the  Bharata 
race,  then  occurred  that  wonderful  fight, 

21 — 22.  That  hair-stirring  battle  in  which 
innumerable  king^  were  on  one  side  and  only 
one  was  on  the  other.  The  kings  hurled  at 
their  foe  ten  thousands  arrows  at  the  same 
time.  Bhisma,  however,  stopped  their 
memberless  arrows  before  they  could  fall 
upon  him  by  a  counter  shower  of  his  own 
arrows  as  numerous  as  the  down  of  the 
body. 

23.  Thereupon,  the  ktng^  surrounded 
him  on  all  sides  and  rained  upon  him  a 
shower  of  arrows  like  masses  of  clouds 
showering  on  the  mountains. 

24.  He  (Bhisma),  stopping  that  shower 
of  arrows  by  his  own,  wounded  each  of  the 
kings  with  three  arrows. 

25.  O  king,  the  kings  wounded  Bhisma 
each  with  five  arrows,  but  he  stopped  the 
attacking  kings  each  with  two  arrows. 

26.  The  battle  became  so  fierce  with  the 
dense  shower  of  arrows  that  it  looked  like  the 
battle  between  the  Devas  and  the  Danavas. 
And  e\'en  brave  men  were  struck  with  fear 
to  look  at  it. 

27.  (Bhisma)  cut  off  by  his  arrows 
Hag  staffs,  armours  and  human  heads  by 
hundreds  and  thousands  on  the  field  of 
battle. 

28.  Such  was  his  prowess  and  extraordi- 
nary lightnet>i>  of  hand,  such  was  the  skill 
with   which   he  protected*  himself,  that   the 


ADI   PARVA. 


151 


fighting    car- warriors,  though  his    enemies, 
loudly  applauded  him. 

29.  That  foremost  of  all  experts  in  arms 
(Bhisma),  having  defeated  all  the  kings  in 
battle  and  having  taken  the  maidens  with 
him,  went  towards  the  capital  of  the 
Bharatas. 

30.  O  king,  then  the  great  car-warrior 
king  Sal^'a,  challenged  from  behind  the  son 
of  Santanu,  Bishma,  to  a  combat. 

3! — 32.  Desirous  of  securing  the  maid- 
ens, he  came  upon  Bhisma  like  a  powerful 
leader  of  elephants,  rushing  upon  another  of 
its  kinds  and  tearing  with  its  tusk  its  op- 
ponent's thigh  at  the  sight  of  a  female. 
That  mighty  armed  king  Salya  cried  in 
wrath  to  Bhisma,  "Stay,   Stay." 

33.  Then  the  best  of  men,  Bhisma  that 
destroyer  of  ho^ttile  army,  provoked  by  his 
words,  flamed  up  in  anger  like  a  blazing 
fire. 

34.  Bow  in  hand,  his  brow  farrowed 
into  wrinkles,  he  stopped  his  car  in  obedi- 
ence to  the  Kshatrya  usage  and  stayed 
th  r    in  expectation  of  the  enemy. 

35.  The  great  car-warrior  stopped  his 
ca  for  Salya  and  all  the  kings  also  stood 
there  to  see  him  stop.  They  wished  to  see 
the  coming  combat  between  Bhisma  and 
S.ilya. 

36.  The  two  (heroes)  then  began  to  show 
their  prowess  on  each  other  like  two  roaring 
bulls  of  great  strength  fighting  at  the  sight 
of  a  cow. 

37.  The  best  of  men,  king  Salya,  covered 
tha  son  of  Santanu,  Bhisma,  with  hundreds 
and  thousands  of  swift-winged  arrows. 

38.  The  kings,  seeing  that  Salya  was 
covering  Bhisma  at  the  very  outset  of  the 
combat  with  innumerable  arrows,  were  much 
astonished,  and  they  all  cried  "Blessed, 
Blessed." 

39.  Seeing  him  very  light-handed  in 
battle,  all  the  kings  applauded  in  delight 
the  king  of  men,  Salya. 

40.  Hearing  these  shouts  of  the  Ksha- 
tryas,  the  subjugator  of  hostile  towns,  the  son 
of  Santanu,  Bhisma,  exclaimed,  "  Stay, 
Suy.  " 

41.  He  (Bhisma)  commanded  his  char- 
ioteer in  anger,  saying,"  Lead  the  car  where 
the  king  (Salya)  is.  I  shall  instantly  kill  him 
as  Garuda  kills  a  serpent." 

42.  O  King,  the  Kuru  prince  then 
attached  the  Varuna  weapon  to  his  bow- 
string, and  he  wounded  with  it  the  four 
steeds  of  king  Salya. 

43.  O  best  of    Kings,   the  Kuru   prince, 


warding  off  with   his  weapons  those  of  his 
foe,  killed  king  Salya's  charioteer. 

44.  The  best  of  men,  the  son  of  Santmu, 
Bhisma,  for  the  sake  of  the  maidens,  killed 
the  excellent  steed  (of  his  adversary)  by  the 
Aindra  weapon. 

45-  He  then  defeated  that  best  of  kings, 
(Salya),  but  allowed  him  to  escape  with  his 
life.  O  best  of  the  Bharata  race,  thereupon, 
Salya  went  away  to  his  own  kingdom. 

46.  Having  returned  to  his  capital,  he 
virtuously  niled  over  his  people  ,•  and  O  sub- 
jugator of  hostile  towns,  the  kings  also  who 
came  to  the  Sayambara  returned  to  their  own 
capitals. 

47.  After  defeating  the  kings,  the  best  of 
all  weilders  of  arms,  Bhisma,  went  with  the 
maidens  to  Hastinapur,  where  was  that  king 
of  the  Kurus, 

48.  Vichitravirja,  who  ruled  the  world 
virtuously  like  his  father  the  Kuru  prince 
and  the  best  of  all  monarchs  Santanii. 

49-  O  king,  within  a  very  short  time,  he 
(Bhisma)  passed  many  forests,  rivers^  hills 
and  woods  with  various  trees. 

50.  The  son,  of  the  ocean -^ing  river 
(Ganga)  of  immeasurable  prowess  in  battle, 
killing  numberless  men,  but  having  no  scar 
on  his  own  body,  brought  the  daughters  of 
the  king  of  Kashi 

51.  As  tenderly,  ns  if  they  were  his  own 
daughters-in-law,  sisters  or  daughters. 
Bringing  them  as  his  daughters,  he  presen- 
ted them  to  the  Kurus. 

52.  That  mighty  armed  hero  wishing 
his  brother's  welfare  brought  those  greatly 
accomplished  maidens  and  then  offered 
them   to   his   brother. 

53— 55-  Bishma  gave  to  Vichitravirja 
the  maidens  who  were  brought  by  his 
prowess.  The  virtuous  man  (Bhisma),  having 
achieved  this  extraordinary  deed  according 
to  kingly  custom,  began  to  ms»ke  prepara- 
tiims  for  his  brother's  marriage.  Having 
consulted  with  Satyavati  evervthing  about 
the  wedding  was  settled  by  Bliisma  ;  but 
the  eldest  daughter  of  the  king  of  Kasht, 
sofdy  smiling,  spoke  thus, 

56.  "T  have  chosen  in  my  heart  the  king- 
of  Saubha  as  my  husband.  He  too  has  in 
his  heart  accepted  me  as  his  wife.  This  is 
also  agreeable  to  my  father. 

57.  I  would  have  also  chosen  Salya 
in  the  Sayamvara  as  my  husband.  You  are 
learned  in  the  precepts  of  virtue.  Knowing. 
all  this  do,  what  you  think  proper." 

58.  Thus  addressed  by  that  maiden 
before  the  Brahmanas,  the  heroic  Bhisma 
began  to  reflect  what  should  be  done. 


152 


MAHABHARATA. 


59.  The  greatly'  virtuous  man,  after 
consulting*  with  the  Brahmanas  learned  in 
the  Vedas,  allowed  the  eldest  daug^hter  of 
the  king  of  Kashi,  Amba,  to  do  what  she 
liked. 

60.  Bhisma  then  bestowed  (the  two 
princesses)  Amvika  and  Amvalika  on  his 
younger  brother  Vichitravirja  according  to 
the  ordained  rites. 

6t.  After  having  married  them,  Vichi- 
travirja, though  he  was  virtuous-minded, 
became  lustful  from  his  prime  of  youth. 

62.  They  wera  both  of  tall  stature  ;  their 
heads  were  covered  with  black  curly  hair, 
their  finger  nails  were  red  and  high ;  they 
bad  beautiful  rising  breasts  and  hips. 

63.  The  beautiful  and  amiable  damsels, 
endued  with  every  auspicious  mark,  con- 
sidered their  husband  Vichitravirja  in  every 
war  worthy  of  them ;  and  they  loved  and 
respected  him. 

64.  He  (Vichitravirja)  too,  endued  as 
he  was  with  the  beauty  of  the  Aswinis  and 
the  prowess  of  the  celestials,  could  steal  the 
hearts  of  all  women. 

65.  That  king  of  the  world,  Vichitravirji, 
enjoyed  with  his  wives  uninterruptedly  for 
seven  years,  and  he  was  then  attacked  by 
consumption,  though  he  was  still  in  the 
prime  of  youth. 

66.  His  friends  and  relatives  tried  to  effect 
a  cure  in  consultation  with  the  physicians, 
but  (in  spite  of  all  their  effortsj,  the  Kuru 
prince  went  to  the  abode  of  Yama  like  a 
setting  son. 

6y — 68.  The  virtuous-minded  son  o^ 
Ganga  (Bhisma)  became  plunged  in  anxiety 
and  grief.  Bhisma  with  all  tne  other  chief 
Kurus,  in  consultation  with  Satyavati,  then 
caused  the  obsequies  of  (the  deceased)  Vi- 
chitravirja to  be  performed  by  learned  priests^ 

Thus  tndsthe  hundred  and  second  chapter t 
the  death  of  Vichitravirjat  in  the  Sambhdva 
of  the  Adi  Parva, 


CHAPTER    cm. 

(SHAMBHAVA  VK'^V K). -^Continued. 

VaishampaTana  said  :— 

1.  The  unfortunate  and  miserable  Satya- 
vati, plunged  in  grief  for  her  son,  performed 
with  her  daughters-in-law  the  obsequial  rites 
of  her  son. 

2.  The  amiable  lady  then  consoled  her 
two  daughters-in-law  and  the  foremost  of 
all  wielders  of  arms  Bhisma ;  Then  turning 
her  mind  on  virtue  and  on  the  paternal  and 
maternal  lines,  the  illustrious  lady  thus 
addressed  the  son  of  Ganga, 


3.  *'The  funeral  cake,  the  achicvem^itt^ 
and  the  perpetuation  of  the  Kuru  dynasty 
and  of  the  line  of  the  illustrious  and  virtuous 
Santanu  all  depend  upon  you. 

4.  As  the  attainment  of  heaven  is  certain 
from  good  deeds,  as  long  life  is  certain  from 
truth,  so  virtue  is  certainly  inseparable  from 
you. 

5.  O  virtuous  man,  you  are  well  ac- 
quainted with  the  precepts  of  virtue,  both 
in  abstract  and  in  detail.  You  are  learned  in 
the  various  Srutis  and  in  all  the  branches  of 
the  Vedas. 

6.  I  know  you  are  like  Indra  and  Angfiras 
in  firmness,  in  virtues,  in  preserving  family 
customs  and  in  the  presence  of  mind. 

7.  Therefore,  O  best  of  virtuous  men, 
greatly  relying  on  you,  I  shall  appoint  you 
to  do  a  certain  act.  Hearing  it,  you  should 
do  it. 

84  O  descendant  of  Bharata  race,  the 
wives  of  your  brother,  the  beautiful  daughters 
of  the  king  of  Kashi,  both  possessing  b&auty 
and  youth,  are  desirous  of  offspring, 

9.  O  best  of  men,  my  son  and  ybur 
brother,  endued  with  great  prowess  and 
dear  to  you,  has  gone  to  heaven  when  he 
was  a  boy. 

10.  O  mighty-armed  hero,  therefore, 
beget  at  my  command,  offspring  on  them 
for  the  perpetuation  of  our  dynasty.  You 
should  perform  this  virtuous  act. 

Ti.  Install  yourself  on  the  throne  of  the 
kingdom  and  rule  the  domain  of  the 
Bharatas.  Marry  wife  according  to  the 
rites.     Do  not  sink  your  ancestors  m  hell." 

Vaishampayana'said  :— 

12.  Thus  addressed  by  his  mother, 
relatives  and  friends,  the  chastiser  of 
foes,  the  virtuous- minded  (Bhisma)  said  the 
following  comformable  to  the  dictates  of 
virtues, 

13.  "O  mother,  what  you  say  is  certainly 
sanctioned  by  religion.  But  >ou  know  my 
vow  a«  regards  begetting  children. 

14.  O  mother  Satyavati,  you  know  also 
what  took  place  in  connection  with  thy 
bestowal.  I  now  repeat  the  pledge  I  once 
gave. 

15.  I  can  renounce  the  three  worlds,  I 
can  renounce  the  kingdom  of  heaven  or 
anything  that  may  be  greater  than  the  both; 
but  I  can  never  renounce  truth. 

16.  Earth  may  renounce  her  scent, 
water  may  renounce  its  moisture,  light  may 
renounce  its  attribute  of  exhibitting  forms, 
the  wind  may  renounce  its  attribute  of 
being  perceivable  by  the  touch. 


ADI    PARVA. 


if*. 


I!3 


tj»  The  sun  may  renounce  its  glory, 
comet  its  heat,  the  sky  its  sounds  moon  its 
cool  rays, 

1 8.  The  slayer  of  Vitra  (Indra)  may 
renounce  his  prowess  and  the  king  of 
justice  his  impartiality,  but  I  cannot  re- 
nounce truth/' 

19.  Having  been  thus  addressed  by  her 
son,  endued  with  great  effulgence,  mother 
Satyavati  then  replied  to  Bhisma, 

20.  *'0  hero  whose  strength  is  truth,  I 
know  you  are  devoted  to  truth.  If  you  like, 
you  can  create  another  three  worlds  out  of 
your  great  energy. 

21.  I  know  what  was  your  vow  on  my 
account.  But  taking  into  your  considera- 
tion the  emergency,  bear  the  burden  of  dut> 
you  owe  towards  your  ancestors. 

22.  O  chastiser  of  foes,  act  in  a  way  so 
that  virtue  is  not  destroyed,  and  so  that  the 
thread  of  our  race  b  not  broken,  and  our 
friends  and  relatives  may  not  grieve." 

23.  Having  been  thus  again  and  again 
urged  by  his  miserable  and  son -bereaved 
mother  (Satyavati),  with  words  inconsistent 
with  virtue,  Bhisma  said, 

24.  "  O  queen,  turn  ^our  eyes  on  virtue. 
Do  not  destroy  us  all.  The  violation  of  truth 
in  Kshatryas  is  never  praised  in  the 
scriptures. 

25.  O  queen,  I  shall  tell  you  the  ever- 
lasting usage  of  the  Kshatryas,  to  which 
recourse  may  be  had  in  order  to  prevent 
the  line  of  Santanu  from  being  extinct. 

26.  Hearing  it,  consider  what  should  be 
done,  in  consultation  with  the  priests  and 
those  wise  men  who  know  what  practices  are 
allowable  in  the  time  of  emergency  and 
distress.  Forget  not  the  ordinary  course 
of  social  conduct.'* 

Thus  ends  the  hundred  and  third  chapter, 
the  colloquy  between  Bhisma  and  Satyavati, 
in  the  Sambhava  of  the  Adi  Parva, 


CHAPTER    CIV. 
(SAMBHAVA  J^KKWy-Continued. 

Bhisma  said  :-— 

1.  The  king  Haihayas  was  killed  by 
(Panisha)  Rama,  the  son  of  Jamadagni, 
with  his  battle  axe  from  his  anger  at  the 
death  of  his  father. 

2.  Cutting  off  one  thousand  arms  of 
Aryuna  (Haihayas),  he  achieved  a  most 
difBcult  feat  in  the  world. 

3.  He  set  out  on  his  car  to  conquer  the 
world  ;  and  taking  up  his  bow,  he  hurled  his 


I  mighty  weapons    to  exterminate   th«    Ksha- 
tryas. 

4.  In  olden  time  the  illustrious  descendant 
of  the  Vrigu  race,  exterminated  the 
Kshatrya  race  for  twenty  one  times  with 
his   swift   arrows. 

5.  When  the  earth  was  thus  in  olden 
time  made  Kshatrya-less  by  that  great 
Rishi,  the  Kshatrya  women  raised  child*- 
ren  by  the  Brahmanas,  learned  in  the 
Vedas. 

6.  They  went  to  the  Brahmanas  not  lust- 
fully, but  U*om  virtuous  motives.  It  is  said  in 
the  Vedas  that  the  son  so  raised  belongs  to 
him  that  had  married  the  mother. 

7.  Thus  it  was  that  the  Kshatrj'a  race 
was  again  brought  into  existence  all  over  the 
world.  There  is  an  old  history  in  connection 
with  this  matter,  and  I  shall  narrate  it  to 
you. 

8.  There  was,  in  the  time  of  yore,  a  wise 
Rishi,  named  Utathya*  He  had  a  wife, 
name  Manata  whom  he  dearly   loved. 

9.  One  day  Utathya's  younger  brother, 
the  priest  of  the  celestials,  the  greatly  efful- 
gent Vrihaspati,  proposed  to   Manata. 

10.  Manata  said  to  \\er  Devar a  (husband's 
younger  brother),  that  best  of  eloquent  men, 
"I  am  pregnant  by  your  elder  brother ;  there- 
fore you  should  not  seek  me  now. 

11.  O  illustrious  Vrihaspati,  the  child, 
who  is  now  in  my  womb,  has  studied  there 
the  Vedas  with  their  six  Angas. 

12.  Your  seed  is  also  infallible.  How  is  it 
possible  for  two  children  to  live  there  at  the 
same  time^  Therefore,  you  should  not 
desire  me  to-day." 

13.  Having  been  thus  addressed  by  her, 
Vrihaspati,  though  greatly  intelligent,  could 
not  suppress  his  desire. 

{Slokas  14  to  20  are  not  translated  for 
ob*rious  reasons.) 

21.  From  the  curse  of  the  Rishi  V^riha- 
spati,  Utathya's  son,  as  illustrious  and  as 
effulgent  as  Vrihaspati,  was  born  blind  ;  and 
he  was  named  Dirghatamas  (enveloped  in 
perpetual  darkness.) 

22.  The  bom -blind,  Veda-knowing  and 
greatly  wise  Rishi  obtained  for  his  wife  by 
his  learning  a  young  and  handsome  Brah- 
mana  maiden,  named  Pradweshi. 

23.  He  begot  on  her  Gautama  and  other 
sons  in  order  to  keep  up  the  illustrious  line  of 
Utathya's  race.  But  Gautama  and  others 
were  all  covetous  and  fools. 

24.  The  virtuous-minded,  high-souled 
and  learned  in  the  Vedas  and  Vedangas, 
(Dirghatamas)  learnt  from  Suravi's  ^on   the 


20 


^54 


MAHABIIARATA. 


practices  of  the  cow   race,    and   he  began 
publicly  to  commit  the  vice. 

25.  The  excellent  Rishls,  the  dewellers  of 
the  same  hermitage;  became  indignant  to 
see  him  transgress  all  propriety. 

26.  They  said,  '*  This  man  transgresses 
all  propriety.  He  deserves  not  to  live  in  the 
hermitage.  We  shall  all  renounce  this  sin- 
ful wretch." 

27.  They  said  many  thingrs  else  re- 
garding the  Rishi  Dirghatamas.  His  wife 
also,  having  (already)  obtained  sons,  was  not 
pleased  with  him.  The  husband  then 
addressing  his  wife  Pradweshi  said,  '*  Why 
are  you  dissatisfied  with  me  V* 

Pradweshi  said  :— 

28.  The  husband  b  called  Bhatri,  be- 
cause he  supports  his  wife  ;  he  is  called 
Pati,  because  he  protects  her»  but  you  are 
neither  to  me.  O  ^reat  ascetic*  as  vou  are 
blind  from  your  birth,  it  is  I  who  have 
supported  you  and  your  children.  But  I 
shall  do  it  no  longer. 

Bhisma  said  :— 

29.  Having  heard  her  words,  the  Ri*;hi 
became  angry,  and  he  said  to  his  wife 
Pradweshi  and  her  sons  *•  Take  me  to 
the  Kshatryas  (kings)  and  you  will  then  be 
rich." 

Pradweshi  said  :— 

30.  O  Brahmana,  I  do  not  desire  to 
possess  the  wealth,  earned  by  you,  which 
would  always  be  the  cause  of  mtserv.  O 
best  of  Brahmanas«  do  what  you  like  ;  1 
shall  not  support  you  as  I  did  before. 

Dirghatamas  said  :— 

31.  From  this  day  I  make  this  rule 
among  men  that  every  woman  shall  stick 
to  one  husband  only  all  through  her  life. 

32.  Whether  the  husband  is  dead,  or 
whether  he  is  alive,  she  must  not  have  con- 
nection with  another  man.  She,  who  will 
have  it,  will  be  considered  as  fallen.  A 
woman  without  a  husband  will  always  be 
liable  to  be  sinful.  Even  if  she  is  wealthy, 
she  will  not  be  able  to  enjoy  it  truly. 

33.  Calumny  and  evil  report  will  always 
oilow  her. 

Bhisma  said  :- 

Having  heard  these  words,  the  Brah- 
mana  la.ly  became  exceedingly  angry 
and  ?ald,  "  O  sons,  throw  him  into  the 
Ganges. ' 

34 — 35.  Her  avaricious  and  foolish  sons, 
Gautam  I     and     his     brothers,    exclaimed, 


*'  Why  shoMid  we  support  this  blind  old 
man?*'  Thus  thinking,  those  wicked  men 
tied  him  on  a  raft  and  threw  him  into  the 
Ganges.    They  then  returned  home. 

36.  llie  Brahmana,  drifting  along-  the 
stream  on  that  raft,  passed  through  the 
territories  of  many  kings. 

37.  One  day  a  king,  named  Vali,  learned 
in  all  the  precepts  of  religion,  saw  him  (the 
blind  Rishi)  drifting  along  the  stream  and 
approaching  near  him. 

38.  O  best  of  the  Bharata  race,  tl»e 
virtuous-minded  Vali,  whose  strength  was 
truth,  knowing  who  he  was,  took  him  np 
(from  the  stream)  for  the  purpose  oC  raising 
up  o£fspring.      He  said. 

39.  '^O  illustrious  man,  I  have  to  raise 
up  a  few  sons  on  my  wife.  Therefore,  beget 
on  her  some  virtuous  and  wise  sons." 

40.  Thus  addressed » the  greaiW  efhi%enf 
Rishi  said  to  him,  **  Be  it  so.*'  TheFeupon, 
that  king  sent  his  wife  Sudeshna  to  him. 

41.  That  lady,  knowing  him  to  be  blind 
and  old,  dkl  not  go  to  him.  She  sent  to  him 
her  old  nurse. 

42.  The  virtuous-minded  Rishi  begot  on 
that  Sudra  woman  eleven  sons. 

43.  O  descendant  of  the  Bharata  race, 
seeing  all  those  sons,  Kakshivata  being  their 
eldest,  who  studied  all  the  Vedas,  the  king 
one  day  asked  the  Kishi,  **Are  these  sons 
mine  V 

44.  The  great  Rishi  said  to  him,  "No, 
thev  dre  mine.  I  have  begotten  Kakshivata 
and  others  on  a  Sudra  woman. 

45.  Your  queen,  Sudeshna,  finding  me 
old  and  blind,  the  foolish  woman,  insulted  me 
(by  not  coming  herself)  and  setH  her  nurse 
to  me. 

46.  He  (the  king)  then  gratified  the 
excellent  Rishi  and  sent  his  wife,  Sudeshna, 
again  to  him. 

47.  Dhirghatama  touched  that  lady's 
body  and  told  her,  "You  will  give  birth  to 
sons,  as  effulgent  as  the  sun, 

48.  Namely,  Anga,  Vanga,  Kalinga 
Pundra  and  Stmga.  Five  comitries  wiB 
be  named  on  earth  after  their  names. 

49.  From  Anga  a  country  will  be  called 
Anga,     from     l^anga  one     Banga,     from 

Kalinga  one  Kalinga, 

50.  From  Pundra  one  Pundra,  and 
from  Sun^a  one  Sunga.  It  was  thus  the 
line  of  Vail  was  pepetuated  by  the  Rishi. 

51.  It  was  thus  that  many  virtuous, 
greatly  energetic  and  exceedingly  strong 
bow^men,   I<5hatryas,   were  bom   from    the 


ADI   PARV/L 


155 


Bramhanas.     Hearing  this,  O  mother,  do  as 
you  like  in  this  matter. 

Thus  ends  the  hundred  and  fourth 
chapter^  the  colloquy  between  B  his  ma  and 
Satyavati,  in  the  Sambhava,  of  the  Adi 
Parva, 


riMite 


CHAPTER    CY. 

(SAMBHAVA  '^X'^W,)— Continued, 

Bhisma  said  :— 

1.  O  mother,  listen  to  m*^,  !  shall  point 
out  the  means  by  which  the  Bharata  dynasty 
may  be  perpetuated. 

2.  Let  an  accomplished  Bramhana  be 
invited  with  the  offer  of  wealth ;  let  him 
bc^et  offspring  on  the  wives  of  Vichitravirja. 

Vaishampayana  said  :— 

3«  Then  Satyavati  thus  spoke  to 
Bhisma,  smiling  softly  and  speaking  in 
bashlul  voice. 

Satyavati  said  :— 

4.  O  descendant  of  the  Bharata  race, 
what  you  say  is  true.  From  my  confidence 
in  you,  I  shall  now  point  out  Uie  means  of 
perpetuating  our  dynasty. 

5.  You  shall  not  be  able  to  reject  it, — 
learned  as  you  are  in  the  practices  permitted 
in  the  time  of  distress.  You  are  Virtue,  you 
are  Truth, 

6.  Therefore,  hearing  what  I  say,  do 
what  is  proper.  My  father  was  a  virtuous 
man,  and  for  virtue's  sake  he  had  kept  a 
boat  (for  crossing  people.) 

7.  In  the  prime  of  my  youth,  I  went  one 
clay  to  ply  that  boat.  It  so  happened  that 
the  great  and  wise  Rishi  Parasara,  the  fore- 
most  of  all  virtuous  men,  came  on  my 
boat  for  crossing  the  yamuna. 

8.  As  I  was  taking  him  across  the  river, 
ihat  best  of  Rishis  became  full  of  desire  and 
began  to  address  me  in  soft  words. 

9.  O  descendant  of  Bharata,  I  was  afraid 
of  my  father,  but  I  was  also  greatly  afraid  of 
the  Rishi 's  curse.  Therefore,  having  got 
£rom  him  a  great  boon,  I  could  not  refuse 
his  request. 

10.  O  descendant  of  the  Bharata  race,  he 
overpowered  me, — ^a  mere  girl, — by  his  great 
c£fulgence,  and  he  also  enveloped  the  region 
with  a  thick   fog. 

It.  There  was  in  my  body  a  revolting 
odour  of  fish  before,  but  the  Rishi  dispelled  it 
and  gave  me  my  this  fragrance. 

12.  The  Rishi  told  me.  *•  After  bringing 
forth  this  child  on  the  island  of  this  river, 
you  will  still  remain  .1  virgin. 


13.  The  son  of  Parasara,  thus  bom  of 
me  in  my  maiden-hood,  has  become  a  great 
ascetic,  named  Dwaipayana. 

14.  That  illustrious  Rishi,  having  divided 
by  his  ascetic  power  the  Vedas  into  four 
parts,  has  become  known  on  earth  as  Vyasa, 
and  for  his  black  colour  as  Krishna. 

15.  He  is  truthful,  free  from  passions,  and 
a  great  ascetic  who  has  destroyed  all  his  sins  ; 
he  went  away  with  his  great  father  4s  soon 
as  he  was  born. 

16.  Asked  by  me  and  also  by  you,  that 
Rishi  of  incomparable  effulgence  will  surely 
beget  excellent  offspring  on  the  wives  of 
your  brother. 

17.  He  told  me,  "Mother,  think  of  me 
(mentally  call  me)  when  you  will  be  in  di- 
fficulty. O  mighty-armed  Bhisma,  if  yooi 
wish,  I  can  now  think  of  him." 

ig.  O  Bhisma  if  you  are  willing  and  if 
you  appoint  him,  I  am  sure  that  great  ascetic 
will  beget  children  on  the.wives  of  Vichitra- 
virja, 

Vaishampayana  said  :— 

1 9-— 20.  When  the  great  Rishi  was  thus 
mentioned,  Bhisma  with  joined  hands  said. 
*'That  man  is  truly  intelligent  who  fixes  his 
eyes  judiciously  on  Dharma,  Artha,  and 
Kamaf  and  who,  after  reflecting  with 
patience,  acts  in  such  a  way  as  virtue 
\Dharmd)  may  lead  to  future  virtue,  profit 
{Artha)  to  future  profit  and  pleasue  {Kama) 
to   future  pleasure. 

2 1  Therefore,  that  which  has  been  said  by 
you,  and  that  which,  besides  being  beneficial 
to  us  is  consistent  with  virtue,  is  certainly  the 
best  advice,  and  it  has  my  full  approval." 

Vaishampayana  said  :— 

22.  O  descendant  of  the  Kuni  race,  when 
Bhisma  said  this,  Kali  (Satyavatij  thought 
of  the  Rishi  Krishna  Dwaipayana. 

23.  Dwaipayana,  who  was  then  interpre- 
ting the  Vedas,  came  at  once  to  his  mother 
without  any  body  knowing  it,  as  soon  as  he 
found  that  he  had  been  thought  of. 

24.  She  (Satyavati),  having  welcomed  her 
son  in  all  due  form,  embraced  him  with  her 
arms  and  bathed  him  with  her  tears. 

25.  The  daughter  of  the  fisherman 
(Satyavati)  shed  much  tears  to  see  her  son 
after  a  long  time.  Having  seen  her  weep, 
the  great  Rishi,  Vyasa,  h«  r  eldest  son, 
washed  her  (face)  with  cool  water ;  and 
bowing  to  his  mother,  he  said, 

26.  "O  mother,  I  have  come  to  fulfill 
your  wishes.  Therefore,  O  virtuous  lady, 
command  mc  without  delay.  1  shall  accom- 
plish what  you  desire." 


156 


MAHABHAKATA* 


27*  The  priest  (ol  the  BharaAas)  then 
wjrshipped  the  great  Rishi  in  the  proper 
form,  and  the  Rishi  accepted  the  offerings  of 
the  worship  with  uttering  the  usual  Mantras, 

38 — 29«  Being  pleased  with  the  due  wor- 
ship with  the  proper  Mantras,  he  took  his 
seat.  His  mother,  Satjavati,  seeing  him 
conformably  seated,  asked  his  welfare  and 
made  the  usual  enquiries.  She  then  said, 
"O  Kavi,  (learned  man),  the  sons  derive 
their  birth  from  both  the  father  and  the 
mother. 

30.  There  is  no  doubt  that  their  proprie- 
tors are  both  the  father  and  the  mother. 
You  are  my  eldest  son  according  to  the 
ordinances. 

31-32.  O  Bramharshi,  Vichitravirja  was 
my  youngest  son.  As  he  was  the  brother  of 
Bhisma  by  father's  side,  so  you  ^are  by 
the  mother's  side.  This  is  my  opinion,  I  do 
not  know  what  is  your  opinion.  This 
Bhisma,  the  son  of  Santanu,  wno  is  devoted 
to  truth,  does  not.  for  the  sake  of  truth,  wish 
to  beget  children  or  to  rule  the  kingdom. 

33.  Therefore,  O  sinless  one,  for  the 
sake  of  the  affection  you  bear  for 
your  brother  (Vichitravirja),  for  the  sake  of 
perpetuating  the  dynasty  of  Santanu,  for  the 
sake  of  Bhisma  and  my  request, 

34..  For  the  sake  of  the  kindness  you 
bear  for  all  creatures,  for  the  sake  of  the  pro- 
tection of  people,  and  for  the  sake  of  the 
liberality  of  your  heart  you  should  do  what  I 
say.  Your  younger  brother  has  left  two  young 
wives,  like  the  daughters  of  the  celestials. 

35.  They  possess  beauty  and  youth,  and 
they  wish  to  have  sons  from  the  desire  of 
getting  virtue.  O  son,  therefore,  beget  on 
them  sons  worthy  of  our  dynesty  and  for 
the  continuance  of  our  line/' 

Vyasa  said  :— 

36.  O  (mother)  Satyavati,  you  know 
what  is  virtue,  both  as  regards  this  world 
and  the  next.  O  lady  of  great  wisdom,  your 
mind  is  also  f^Xed  on  virtue. 

37.  Therefore,  making  virtue  my  motive, 
I  shall,  at  vour  command,  do  what  you  desire, 
knowing  (as  I  do)  that  this  practice  is  con- 
formable to  the  true  and  eternal  religion. 

38—39.  I  shallTvproduce  for  my  brother 
sons  that  will  be  like  Yama  and  Varuna. 
Therefore,  let  the  ladies  observe  the  vow  I 
indicate  for  one  full  year.  They  will  be  then 
purified.  No  -woman  must  come  to  me 
without  having  observed  a  rigid  vow, 

Satyavati  said  :— 

40.  Take  such  steps  as  the  ladies  may 
conceive  to-day.  The  p^ple  perish  in  a 
kmgdjm  wliere  there  is  anarchy.     Sacrifice^ 


and  other  holy  acts  are  destroyed,  tli€  rairtil 
and  the  celestials  disappear  from  that 
places 

41.  O  Lord,  how  can  a  kingdom  be  pro- 
tected without  a  king  ?  Therefore,  see  that 
the  ladies  conceive.  Bhisma  wUl  watch 
over  the  children  in  their  womb. 

Vyasa  said  :— 

42.  If  I  am  to  produce  sons  for  my  brother 
so  unseasonablpr  then  let  the  ladies  tolerate 
my  ugliness.  That  will  be  to  them  a  (^reat 
penance. 

43'  If  tJie  princess  of  Koshala  can  bear 
my  strong  odour,  my  ugly  and  grim  visage, 
my  attire  and  body,  she  will  then  conceive 
an  excellent  son. 

Vaishampayana  said  :— 

44—45'  Having  thus  spoken  to  Satya« 
vati,  the  greatly  effulgent  Vyasa  said  to 
her,  "  Let  the  princess  of  Koshala  adorned 
with  ornaments  wait  for  me  in  her  bed 
room  in  clear  attire.  (So  saying)  he 
(immediately)  disappeared.  Satyavati  then 
went  to  her  daughter-in-law,  and  in  private, 

46.  Spoke  to  her  these  words  of  benefi- 
cial and  virtuous  import,  "O  firincess  of 
Koshala.  hear  what   1   say.   It  is  consbtent 

with  virtue. 

47.  On  account  of  my  bad  fate,  the 
Bharata  dynasty  has  become, extinct.  Seeing 
me  agrieved  and  the  extinction  <rf  his  pater- 
nal line, 

48.  Thfe  wise  Bhisma,  with  the  desire  of 
perpetuating  our  race  h^s  made  to  me  a. 
suggestion.  But,  O  daughter,  its  accomplish - 
ment  depends  on  you.  Accomplish  it,  and 
restore  the  lost  line  of  the  Bharatas. 

49.  O  beanttful  girl,  bring  forth  a  son  as 
effulgent  as  the  king  of  the  celestials.  He 
vvill  bear  the  heavy  burden  of  our  this  heri- 
ditary  kingdom. 

50.  She  (Satyavati,)  having  succeeded 
somehow  in  getting  the  consent  <rf  that 
virtuous  lady  to  her  proposal  whidi  was 
consistent  to  religion,  fed  Brahmanas,  Devar- 
shis  and  guests. 

Thus  ends  the  hmtdred  and  the  fifth 
chapter,  the  advice  of  Satyavati,  in  the 
Sambhava  of  the  Adi  Ptrva, 


CHAPTER    CVI. 
(SAMBHAVA  VARVX), -^Continued. 

Vaishampayana  said  :— 

I.  When  her  daughter-in-law  performed 
her  purifying  bath  after  her  season,  Satya- 
vati led  her  to  a  luxurious  bed -room  and 
*^pokc  10  hwr  ihui, 


ADI   PARVA. 


'^57 


2.  "O  princess  of  Koshala,  your  husband 
has  an  elder  brother  who  will  io-day  come 
to  you.  Wait  for  him  without  falling  asleep." 

3.  Havingf  heard  these  words  of  her 
mother-in-law,  the  amiable  lady,  as  she 
lay  on. her  bed  in  her  bed-room,  began  to 
think  of  Bhisma  and  other  great  Kuru 
chiefs. 

4.  Then  the  truthful  Rishr,  who  had 
given  his  promise  as  regards  Ambika  first, 
came  to  her  bed-room  while  the  lamp  was 
burning. 

5.  Seeing  his  dark  visage,  his  matted 
locks  of  copper  colour,  his  blazing  eyes,  and 
his  grim  beard,  the  lady  closed  her  eyes  in 
fear. 

6.  But  he  (the  Rishi),  in  order  to  accom- 
plish his  mother's  desire,  united  with  her. 
The  daughter  of  the  king  of  Kashi  was  not 
able  to  open  her  eyes  from  fear. 

7.  When  he  came  out,  the  mother  asked 
the  son,  **  Will  the  princess  have  an  accom- 
plished son  ?" 

8 — 9.  Hearing  his  mother's  words,  the  son 
of  Satyavati,  the  self -controlled  and  greatly 
wise  Vyasa  said,  "The  son  that  will  be 
brought  forth  by  the  princess,  will  be  equal 
to  ten  thousand  elephants  in  strength.  He 
will  be  learned  and  a  great  royal  sage.  He 
will  be  greatly  fortunate,  greatly  powerful 
and  vastly  intelligent. 

10.  Theno  ble  prince  win  have  one  thou- 
sand sons,  but  for  the  fault  of  his  mother, 
he  will  be  blind." 

11.  Having,  heard  these  words  of  his 
son,  the  mother  said,  "O  |freat  ascetic,  how 
can  one  who  is  blind  be  a  king,  worthy  of  the 
Kurus? 

12.  How  can  one  who  is  blind  can  pro- 
tect his  relatives  and  friends  and  increase 
the  glory  of  his  fathers  and  continue  the 
dynasty  ?  Therefore,  you  should  give  another 
kmg  to  the  Kuru  race." 

13.  Having  promised  this,  the  illustrious 
(Vyasa)  went  away.  In  due  time  the 
princess  of  Koshala  gave  birth  to  a  blind 
son, 

14.  O  chastiser  of  foes,  after  securing  the 
consent  of  her  daughter-in-law,  Satyavati 
soon  after  again  summoned  Vyasa  as  she 
did  before. 

15-16.  Vyasa  came  according  to  his 
promise  and  went  to  the  second  wife  (Am- 
valika)  of  his  brother  in  proper  form.  But 
she  became  pale  and  discoloured  with  fear  on 
seeing  the  Rishi.  O  descendant  of  the 
Bharata  race,  seeing  her  pale  and  discolur- 
ed    with  fear,  and  afflicted  with  grief, 

17.  The  son  of  Satyavati,  Vyasa,  spoke 
to  her  thus,  **As  you  have  become  pale  by 
seeing  mc  ugly, 


18.  So  your  son  will  be  aho  pale  in 
complexion.  O  beautiful  featured  lady, 
the  name  of  your  son  will  be  accordingly 
Pandur  (pale.)" 

19.  Having  said  this,  the  excellent  and 
illustrious  Rishi  came  out  and  met  her 
mother  who  asked  him  about  the  child. 

20.  He  told  her  that  the  child  will  be 
pale,  and  his  mother  (Satyavati  hearing 
this)  begged  again  for  another  son. 

21.  The  Rishi  replied  to  his  mother  by 
saying,  "Be  it  so."  The  lady  (Amvalika) 
gave  birth  to  a  son  in  due  time. 

22.  He  was  of  pale  complexion,  very 
effulgent  and  endued  with  all  auspicious 
marks  This  son  afterwards  begot  those 
mighty  bow-men,  the  five  Pandavas. 

23-24.  (Sometime  after),  when  her  eldest 
daughter-in-law  was  again  in  her  season, 
she  was  ^ked  by  (Satyavati)  to  go  to 
Vyasa.  But  she,  endued  with  the  beauty  of  a 
daughter  of  the  celestials,  remembering 
the  grim  vissage  and  strong  odour  of  the 
great  Rish,  did  not  act  according  to  the 
request  of  the  lady  (Satyavati)  out  of  fear. 
Having  decked  a  maid-servant  like  an 
Apsara  with  her  ornaments 

25.  The  daughter  of  the  king  of  Kashi 
sent  her  to  Krishna  (Vyasa}.  She  rose  up 
and  saluted  him  as  the  Kishi  came. 

26.  After  having  waited  upon  him  res- 
pectfully, she  took  her  seat  near  him  when 
asked.  O  king,  the  Rishi  of  rigid  vows  was 
greatly  pleased  with  her. 

27.  When  he  rose  (to  go  away)  he  said» 
"O  amiable  girl,  you  shall  no  longer  remain 
a  maid-servant.  Your  son  will  be  greatly 
fortunate,  virtuous  and  the  foremost  of  all 
intelligent  men  on  earth." 

28.  The  son  of  ICrishna  Dwaipayana 
thus  bom  was  known  by  the  name  of 
Vidura.  He  was  thus  the  brother  of  the 
illustrious  Dhritarastra  and  Pandu. 

29.  The  God  of  Justice  was  thus  bom  as 
Vidura  in  consequence  of  the  curse  of  the 
Rishi  Mandavya.  He  was  free  from  desire 
and  anger.  When  Krishna  Dwaipayana  was 
met  by  his  mother  as  before,  he  told  her, 

30.  How  he  had  been  deceived  by  the 
eldest  of  the  princesses  and  how  he 
he  had  begotten  a  son  on  a  Sudra  woman. 
Having  said  this,  he  disappeared  in  her 
sight. 

31.  Thus  were  begotten  on  the  field 
(wives)  of  Vichitravirja  by  Dwaipayana 
these  sons,  as  effulgent  as  the  celestial  chil- 
dren, the  expanders  of  the  Kuru  race. 

Thus  ends  the  hundred  and  sixth  chapter, 
the  bringing  forth  of  Vichitravirja^ s  sons^ 
in  the  Satnbhava  af  the  Adi  Parva. 


tss 


MAIlAfiHAkAtA* 


CHAPTER    CVM. 

(SAMBHAVA  P\RV A). —Continued. 

Janamejaya  said  •*— 

1.  What  did  Dharsna  (the  god  of 
justice)  for  which  he  was  cursed  ?  Who  was 
the  Bramhana  Rishi,  for  whose  curse  the 
god  had  to  be  born  in  the  womb  of  a  Sudra 
woman  ? 

Vaishampayana  said  :— 

2.  There  was  a  certain  Bramhana,  who 
was  known  as  Mandavya.  He  was  learned 
in  all  the  precepts  of  virtue  ;  he  was  devoted 
to  truth  and  asceticism. 

3.  The  great  ascetic  sat  at  the  entrance  of 
his  hermitage,  as  a  great  Yogee  with  his  arms 
upraised  in  the  observance  of  the  vow  ^of 
silence. 

4.  As  he  passed  years  together  (in  that 
state),  one  day  (some)  robbers  came  to  his 
hermitage  with  stolen  properties. 

5-6.  O  best  of  the  Bharata  race,  they 
were  pursued  by  manv  euards-mcn.  O 
best  of  the  Kuru  race,  the  thieves,  entering 
that  hermitage,  hid  their  booty  there^  Before 
the  force  (guards-men)  came  up,  they  too 
hid  themselves  in  fear.  But  as  soon  as  they 
had  concealed  themselves,  the  guards  in 
pursuit  came  to  the  spot. 

7.  O  king,  the  pursuers  of  the  thieves  saw 
the  ascetic  sitting  in  that  state ;  and  they 
asked  him, 

8.  "O  excellent  Bramhana,  which  way 
the  thieves  have  gone?  O  Bramhana,  point 
them  to  us,  so  that  we  may  follow  them  with- 
out loss  of  lime." 

9.  O  king,  having  been  thus  addressed 
by  the  guards,  the  ascetic  did  not  say  a 
word  in  reply, — ^good  or  bad. 

10.  Thereupon,  the  officers  of  the  king,  in 
searching  that  hermitage,  found  the  thieves 
with  the  stolen  properties  concealed  there. 

1 1.  The  suspicion  of  the  guards  fell  upon 
the  Rishi ;  they  seised  him  with  the  thieves 
and  brought  him  before  the  king. 

12.  The  king  sentenced  him  along  with 
the  thieves  The  guards,  acting  in  ignor- 
ance, put  that  great  Rishi  also  on  the  Su/a 
(an  instrument  of  death). 

13.  Having  put  them  (the  thieves)  and 
the  Rishi  on  the  Sula,  they  returned  to  the 
king  with  the  stolen  property  they  had  re- 
covered. 

14.  Though  the  virtuous-minded  Bram- 
hana Rishi  remained  for  many  years  on  the 
Suia  without  food,  yet  he  did  not  die. 

15.  The  illustrious  man,  who  was  in  d<*ep 
Ta^a  at  llie  point  of  the    Siila,  kt*pt  up   hib 


life    and    brought    other  Rishis  there  by  his 
ascetic  power. 

16.  O  descendant  of  the  Bharata  race, 
they  came  in  the  night  in  the  forms  of  birds  ; 
ana  seeing  him  engaged  in  Tapa  (ascetic 
meditation),  though  nxed  on  the  Sula,  they 
were  extremely  agrieved. 

17.  Having  shown  themselves  in  their 
own  forms,  thev  asked  that  excellent  Bram- 
hmana,  "O  Bramhana,  we  desire  to  hear 
what  is  your  sin  for  which  you  suffer  this 
torture  of  being  placed  at  the  point  of  the 
Sula, 

Thus  ends  the  hundred  and  seventh 
chapter f  the  history  of  Ani mandavya f 
in  the  Sambhava  of  the  Adi  Parva. 


CHAPTER    CVIII. 
(SAMBHABA    FAK\\.)^Continued. 

Vaishampayana  said:— 

1.  Thereupon,  that  best  of  Rishts  thus 
replied  to  the  ascetics,  **  Whom  shall  I 
blame  ?   None  is  to  blame. 

2.  O  king,  the  guards,  having  seen  him 
after  many  days  in  that  state,  told  the  king 
all  that  had  happened. 

3.  Having  heard  their  words,  the  king 
after  consulting  with  his  ministers,  gratified 
that  excellent  Kishi  fixed  on  the  Sula, 

The  king  said  :— 

4.  O  best  of  Rishis,  I  '  have  offended 
you  out  of  ignorance.  I  beseech  yo\i^  pardon 
me.    You  should  not  be  angry  with  me, 

Vaishampayana  said  :— 

5 — 6.  Having  been  thus  addressed  by 
the  king,  the  Rishi  was  gratified.  Having 
thus  gratified  him,  the  king  took  down  the 
Sula  and  tried  to  draw  it  out  from  him  but 
he  was    unable    to  do  it. 

7.  The  Rishi  in  that  state  with  Sula 
practised  the  austerest  penances,  and  he  thus 
conquered  by  his  asceticism  many  regions 
difficult  to  be  obtained. 

8.  Therefore,  he  was  called  on  earth 
Animandavya.  That  great  truih-knowing 
Brahmana  (one  day)  went  to  Dharma  (the 
god  of  justice). 

9.  Seeing  the  god  seated  on  his  scat, 
the  lord  (Rishi)  asked  him  reproachingly, 
**  What  is  the  sinful  act  which  has  been 
committed  unconsciously  by  mc 

10.  For  which  I  am  suffering  from  this 
punishment?     Tell    me   without  delay,   and 

'  then  see  my  ascetic  power." 


ADI   PARVA. 


159 


Bbarma  said  :— 

I  r.  O  ascetic,  a  little  insect  was  once 
pierced  by  you  with  a  blade  of  grass  ;  you 
now  receive  the  fruit  of  your  action. 

Animandavya  said :— 

12.  You  have  inflicted  upon  me  a  gjeat 
punishment  for  a  little  fault.  Therefore 
0  Dharma,  you  will  be  bom  as  a  man  in 
the  womb  of  a   Sudra  womao. 

13.  I  establish  this  rule  to-day  on  earth 
in  respect  of  the  consequences  of  one's  act 
that  no  sin  will  be  committed  in  any  act 
done  by  a  man  below  the  age  of  fourteen 
years.  When  committed  only  above  that 
age,  it  will  be  sin." 

Vaishampayana  said  :— 

14.  Being  cursed  by  that  illustrious  man 
for  this  fault,  Dharma  was  bom  as  Vidura 
in  ihe  womb  of  a  Sudra  woman. 

15.  He  (Vidura)  was  learned  in  Dharma 
and  Artha  ;  he  was  free  from  avarice  and 
angler  ;  he  was  fore-seeine,  tranquil  in  mind, 
and  ever  engaged  in  doing  good  to  the 
Kiiriis. 

Thus  ends  the  hundred  and  eighth  chapter ^ 
the  history  of  Animandavya^  in  the  Sam^ 
bhava  of  ihe  Adi  Parva^ 


CHAPTER     CIX. 
(SAMBHAVA  PARVA)— Cow^iw««f. 

Vaishampayana  said  :— 

1.  On  the  birth  of  these  three  sons 
(Dhritarastra,  Pandu  and  Vidura),  Kuru- 
jangala,  Kurukshetra  and  the  Kurus  grew 
in  prosperity. 

2.  The  land  ^ave  abundant  harvests  and 
the  crops  were  juicy.  The  clouds  showered 
rains  at  proper  time,  and  the  trees  became 
full  of  fruits  and  flowers. 

3.  The  beasts  of  burdens  were  happy, 
and  the  deer  and  the  birds  were  exceed- 
ingly glad.  The  flowers  became  fragrant 
and  the  fruits  became  sweet. 

4-  The  cities  were  filled  with  merchants 
and  artizans ;  the  people  became  brave, 
learned,  honest  and  happy. 

5.  There  were  no  thieves,  there  was 
none  who  was  sinful.  It  seemed  that 
Satya  Yuga  had  come  over  all  parts  of  the 
kingdom. 

6.  The  people  were  devoted  to  virtuous 
acts,  sacrifices,  and  the  vow  of  the  truth. 
Bearing  love  and  affection  for  one  another, 
ihej'  grew  \u  prosperity. 


7.  They  were  free  from  pride,  anger 
and  covetousness  ;  they  took  delight  in 
sports  which  were  perfectly   innocent. 

8—9.  The  holy  city  (Hastinapur)  like 
the  wide  oce^n,  full  of  hundreds  of  palaces 
and  mansions,  possessing  gates  and  arches 
and  looking  like  dark  clouds,  appeared  like 
the  celestial  capital  of  lndra«  The  people 
sported  in  great  delight  in  the  rivers,  lakes, 
tanks,  beautiful  groves  and  woods. 

10.  The  Southern  Kums,  in  virtous 
rivalry  with  the  Northern  Kurus,  walked 
with  the  Devarshis  and  Charanas. 

11.  None  was  there  miserly,  and  there 
was  no  woman  who  was  a  widow  in  that 
delightful  country  whose  prosperity  was 
thus  increased  by  the  Kurus. 

12.  The  wells  were  full  of  water,  the 
groves  abounded  with  trees,  the  houses  of 
Brahmanas  were  full  of  wealth,  and  the 
whole  kingdom  was  full  of  prosperity. 

13.  O  king,  thus  virtuously  ruled  by 
Bhisma,  the  kingdom  was  adorned  with 
hundreds  of  sacrificial  stakes. 

14.  The  wheel  of  virtue  being  thus  set 
in  motion  by  Bhisma,  the  country  was  full 
of  increased  population,  people  coming  from 
other  countries. 

15.  The  citizens  and  the  people 
were  all  filled  with  hope  on  seeing  the 
achievements  and  behaviour  of  the  youth- 
full  princes. 

16.  O  king,  in  the  house  of  the  chief 
Kurus  and  in  those  of  the  people,  **  Gi%re" 
**  Eat"  were  the  words  that  were  constantly 
heard. 

17.  Dhritarastra,  Pandu  and  Vidura 
were  brought  up  from  their  birth  by  Bhisma, 
as  if  they  were  his  own  sons. 

18.  They  passed  through  the  usual  rites 
of  their  order  ;  they  engaged  themselves  in 
study  and  vows  ;  they  grew  up  into  youths, 
expert  in  athletic  sports  and  labour. 

19.  They  became  expert  in  archery, 
learned  in  the  Vedas,  skillful  in  club-fight 
and  in  using  sword  and  shield.  They  were 
experts  in  horse- manship  and  in  the  manage* 
ment  of  elephants  ;  they  were  learned  in  the 
science  of  morality. 

20.  They  were  acquainted  with  history, 
Puranas  and  with  many  other  branches  of 
learning.  They  were  well -acquainted  with 
the  mystery  of  the  Vedas  and  the  Vedang^s. 
The  knowledge  they  acquired  was  versilile 
and  deep. 

21.  The  greatly  powerful  Pandu  excelled 
all  men  in  the  science  of  archery.  The 
king  Dhritarastra  excelled  all  men  in  per- 
sonal strength. 


158 


MAIIA&HAKAtA* 


CHAPTER   cvn. 

(SAMBHAVA  PARVA).— Ci^«^m«^. 

Janamej^ya  said  •— 

1.  What  did  Dharma  (the  god  of 
justice)  for  which  he  was  cilrsed  ?  Who  was 
the  Bramhana  Rishi,  for  whose  curse  the 
^od  \kad  to  be  born  in  the  womb  of  a  Sudra 
v'oman  ? 

Vaishampayana  said  :— 

2.  There  was  a  certain  Bramhana,  who 
was  known  as  Mandavya.  He  was  learned 
in  all  the  precepts  of  virtue ;  he  was  devoted 
to  truth  and  asceticism. 

3.  The  great  ascetic  sat  at  the  entrance  of 
his  hermitage,  as  a  great  Yogee  with  his  arms 
upraised  in  the  observance  of  the  vow  ^of 
silence. 

4.  As  he  passed  years  together  (in  that 
state),  one  day  (some)  robbers  came  to  his 
hermitage  with  stolen  properties. 

5-6.  O  best  of  the  Bharata  race,  they 
were  pursued  by  many  guards-men.  O 
best  of  the  Kuru  race,  the  thieves,  entering 
that  hermitage,  hid  their  booty  there«  Before 
the  force  (guards-men)  came  up,  they  too 
hid  themselves  in  fear.  But  as  soon  as  they 
had  concealed  themselves,  the  guards  in 
pursuit  came  to  the  spot. 

7.  O  king,  the  pursuers  of  the  thieves  saw 
the  ascetic  sitting  in  that  state ;  and  they 
asked  him, 

8.  "O  excellent  Bramhana,  which  way 
the  thieves  have  gone?  O  Bramhana,  point 
them  to  us,  so  that  we  may  follow  them  with- 
out loss  of  time." 

9.  O  king,  having  been  thus  addressed 
by  the  guards,  the  ascetic  did  not  say  a 
word  in  reply, — ^good  or  bad. 

10.  Thereupon,  the  officers  of  the  king,  in 
searching  that  hermitage,  found  the  thieves 
with  the  stolen  properties  concealed  there. 

11.  The  suspicion  of  the  guards  fell  upon 
the  Rishi ;  they  seized  him  with  the  thieves 
and  brought  him  before  the  king. 

12.  The  king  sentenced  him  along  with 
the  thieves  The  guards,  acting  in  ignor- 
ance, put  that  great  Rishi  also  on  the  Sula 
(an  instrument  of  death). 

13.  Having  put  them  (the  thieves)  and 
the  Rishi  on  the  Sula,  they  returned  to  the 
king  with  the  stolen  property  they  had  re- 
covered. 

14.  Though  the  virtuous-minded  Bram- 
hana Rishi  remained  for  many  years  on  the 
Sitla  without  food,  yet  he  did  not  die. 

15.  The  illustrious  man,  who  was  in  deep 
Ta^a  at  the  point  of  the    Sula,  kept  up   hi> 


life    and    brought    other  Ri^is  there  by  his 
ascetic  power. 

16.  O  descendant  of  the  Bharata  race, 
they  came  in  the  night  in  the  forms  <rf  birds  ; 
and  seeing  him  engaged  in  Tapa  (ascetic 
meditation),  though  meed  on  the  Sula,  titey 
were  extremely  agrieved. 

17.  Having  shown  themselves  in  their 
own  forms,  they  asked  that  excellent  Bram- 
hmana,  ^'O  Bramhana,  we  desire  to  hear 
what  is  your  sin  for  which  yoa  suffer  this 
torture  of  being  placed  at  the  point  of  the 
Sula. 

Thus  ends  the  hundred  and  seventh 
chapter ,  the  history  of  Animandavya^ 
in  the  Sambhava  of  the  Adi  Parva, 


CHAPTER    CVin. 
(SAMBHABA    FAK\\.)^Continued. 

Vaishampayana  said:— 

1.  Thereupon,  that  best  of  Rishls  thus 
replied  to  the  ascetics,  "Whom  shah  I 
blame  T  None  is  to  blame. 

2.  O  king,  the  guards,  having  seen  him 
after  many  days  in  that  state,  tiold  the  king 
all  that  had  happened. 

3.  Having  heard  their  words,  the  king 
after  consulting  with  his  ministers,  gratiB^ 
that  excellent  Hishi  fixed  on  the  Sula. 


The  king  said  :— 

4.  O  best  of  Rishis,  I  '  have  offended 
you  out  of  ignorance.  I  beseech  you,  pardon 
me.     You  should  not  be  angry  with  me. 

Vaishampayana  said  :— 

5 — 6.  Havirtg  beein  thus  addressed  by 
the  king,  the  Rishi  was  gratified.  Having 
thus  gratified  him,  the  king  took  down  the 
Sula  and  tried  to  draw  it  out  from  him  but 
he  was    unable    to  do  it. 

7.  The  Rishi  in  that  state  with  Sula 
practised  the  austerest  penances,  and  he  thus 
conquered  by  his  asceticism  many  r^ions 
difhcult  to  be  obtained. 

8.  Therefore,  he  was  called  on  earth 
Animandavya.  That  great  truih-knowing 
Brahmana  (one  day)  went  to  Dharma  (the 
god  of  justice). 

g.  Seeing  the  god  seated  on  his  scat, 
the  lord  (Rishi)  asked  him  reproachingly, 
*•  What  is  the  sinful  act  which  has  been 
committed  unconsciously  by  me 

10.  For  which  I  am  suffering-  from  this 
punishment?  Tell  me  without  dcbiy,  and 
then  see  my  ascetic  power." 


1 


ADI   PARVA. 


159 


Dbarma  said  :— 

11.  O  ascetic,  a  little  insect  was  once 
pierced  by  you  with  a  blade  of  grass  ;  you 
now  receive  the  fruit  of  your  action. 

Animandavya  said  :^ 

12.  You  have  inflicted  upon  me  a  gjeat 
punishment  for  a  little  fault.  Therefore 
O  Dharma,  you  will  be  bom  as  a  man  in 
the  womb  of  a  Sudra  woman. 

13.  I  establish  this  rule  to-day  on  earth 
in  respect  of  the  consequences  of  one's  act 
that  no  sin  will  be  committed  in  any  act 
done  by  a  man  below  the  age  of  fourteen 
years.  When  committed  only  above  that 
age,  it  will  be  sin.*' 

Vaishompayana  said  :— 

14.  Being  cursed  by  that  illustrious  man 
for  this  fault,  Dharma  was  bom  as  Vidura 
in  ihe  womb  of  a  Sudra  woman. 

15.  He  (Vidura)  was  learned  in  Dharma 
and  Artha  ;  he  was  free  from  avarice  and 
anger  ;  he  was  fore-seeing,  tranquil  in  mind, 
and  ever  engaged  in  doing  good  to  the 
Kiirus. 

Thus  ends  the  hundred  and  eighth  chapter t 
the  history  of  Animandavya^  in  the  Sam- 
bhava  of  the  Adi  Parva, 


CHAPTER     CIX. 
(SAMBHAVA  PAR\ A)-'Continued. 

Vaiflhampayana  said  :— 

1.  On  the  birth  of  these  three  sons 
(Dhritarastra,  Pandu  and  Vidura),  Kuru- 
jangala,  Kurukshetra  and  the  Kurus  grew 
m  prosperity. 

2.  The  land  gave  abundant  harvests  and 
the  crops  were  juicy.  The  clouds  showered 
rains  at  proper  time,  and  the  trees  became 
full  of  fruits  and  flowers. 

3.  The  beasts  of  burdens  were  happy, 
and  the  doer  and  the  birds  were  exceed- 
ingly glad.  The  flowers  became  fragrant 
and  the  fruits  became  sweet. 

4.  The  cities  were  filled  with  merchants 
and  artizans ;  the  people  became  brave, 
learned,  honest  and  happy. 

5.  There  were  no  thieves,  there  was 
none  who  was  sinful.  It  seemed  that 
ScUya  Yuga  had  come  over  all  parts  of  the 
kingdom. 

6.  The  people  were  devoted  to  virtuous 
acts,  sacrifices,  and  the  vow  of  the  truth. 
Bearing  love  and  affection  for  one  another, 
they  grew  in  prosperity. 


7.  They  were  free  from  prido,  anger 
and  covetousness  ;  they  took  delight  in 
sports  which  were  perfectly    innocent. 

8—^.  The  holy  city  (Hastinapur)  like 
the  wide  oce;%n,  full  of  hundreds  of  palaces 
and  mansions,  possessing  gates  and  arches 
and  looking  like  dark  clouds,  appeared  like 
the  celestial  capital  of  Indra«  The  people 
sported  in  great  delight  in  the  rivers,  lakes, 
tanks,  beautiful  groves  and  woods. 

10.  The  Southern  Kurus,  in  virtous 
rivalry  with  the  Northern  Kurus,  walked 
with  the  Devarshis  and  Charanas* 

1 1 .  None  was  there  miserly,  and  there 
was  no  woman  who  was  a  widow  in  that 
delightful  country  whose  prosperity  was 
thus  increased  by  the  Kums. 

12.  The  wells  were  full  of  water,  the 
groves  abounded  with  trees,  the  houses  of 
Brahmanas  were  full  of  wealth,  and  the 
whole  kingdom  was  full  of  prosperity. 

13.  O  king,  thus  virtuously  ruled  by 
Bhisma,  the  kingdom  was  adorned  wkh 
hundreds  of  sacrificial  stakes. 

14.  The  wheel  of  virtue  being  thus  set 
in  motion  by  Bhisma,  the  country  was  full 
of  increased  population,  people  coming  from 
other  countries. 

15.  The  citizens  and  the  people- 
were  all  filled  with  hope  on  sedng  Uie 
achievements  and  behaviour  of  the  youth- 
full  princes. 

16.  O  king,  in  the  house  of  the  chief 
Kurus  and  in  those  of  the  people,  *•  Gi»re" 
**  Eat"  were  the  words  that  were  constantly 
heard. 

17.  Dhritarastra,  Pandu  and  Vidura 
were  brought  up  from  their  birth  by  Bhisma, 
as  if  they  were  his  own  sons. 

18.  They  passed  through  the  usual  rites 
of  their  order  ;  they  engaged  themselves  in 
study  and  vows  ;  they  grew  up  into  youths, 
expert  in  athletic  sports  and  labottr. 

19.  They  became  expert  in  archery, 
learned  in  the  Vedas,  skillful  in  club-fight 
and  in  using  sword  and  shield.  They  were 
experts  in  horse-manship  and  in  the  manage^ 
ment  of  elephants ;  they  were  learned  in  the 
science  of  morality. 

20.  They  were  acquainted  with  history, 
Puranas  and  with  many  other  branches  of 
learning.  They  were  well -acquainted  with 
the  mystery  of  the  Vedas  and  the  Vcdan^as. 
The  knowledge  they  acquired  was  versitile 
and  deep. 

21.  The  greatly  powerful  Pandu  excelled 
all  men  in  the  science  of  archery.  The 
king  Dhritarastra  excelled  all  men  in  per- 
sonal strength. 


I 


i6b 


MAHABHARATA. 


32.  O  king,  there  was  none  in  the  three 
worlds,  who  excelled  Vidura  in  his  devotion 
towards  religion  and  virtue,  and  in  his 
knowledge  of  the  science  of  morality. 

23.  On  seeing  the  restoration  of  the  ex- 
tinct dynasty  of  Santanu,  the  following  say- 
ing became  current  over  all  countries. 

24.  "Amongdi  the  mothers  of  heroes,  the 
daughter  of  the  king  of  Kashi ;  among  all 
countries,  Kurujangalas  ;  amonpr  all  virtuous 
men,  Bhisma ;  and  among  all  cities,  Hasti- 
napuff  are  the  foremost. 

25.  Dhritarastra  did  tiot  get  the  kingdom, 
because  he  was  blind  ;  and  Vidura  also  did 
not  get  it,  because  he  was  bom  of  a  Sudra 
woman,  therefore  Pandu  became  king. 

26.  One  day  the  foremost  of  all  states- 
men, the  learned  in  all  the  moral  precepts, 
the  son  of  Ganga  (Bhisma),  spoke  to  Vidura 
thus. 

Thus  ends  the  hundred  and  ninth  chapter, 
the  installation  of  Patidu^  in  the  Sambnava 
of  tlie  Adi  Parva. 


CHAPTER  ex. 
(SAMBHAVA  PARV A,)— Continued, 

Blusmasaid:— 

I*  This  oiu-  famous  dynasty,  endued  with 
every  virtue  and  accomplislwient,  has  all 
along  ruled  over  all  other  kings  on  earth. 

2. — 3.  It  was  perpetuated  by  many  vir- 
tuous-minded and  virtuously  inclined  kings. 
Satyavati,  the  illustrious  Krishna  (Dwai- 
payana),  and  myself,  have  raised  you  up  in 
order  that  this  our  great  dynasty  may  not  be 
extinct. 

4.  It  is  certainly  your  duty  and  mine  to 
take  such  steps  as  our  this  dynasty  may  ex- 
pand as  the  sea. 

5.  I  have  heard  that  the  princess  of  the 
Yadavas,  the  daughter  of  Suvala  and  the 
princess  of  Madra,  are  worthy  of  being  allied 
to  our  dynasty. 

6.  O  sons,  all  these  maidens  are  the  best 
of  Kshatryas  ;  they  are  beautiful  and  of  pure 
birth  ;  they  are  eminently  fit  for  alliance 
with  our  family. 

7.  O  foremost  of  intelligent  men,  Vidura, 
1  think  we  should  chose  them  for  the  per- 
petuation of  our  race.  Tell  me  what  you 
think. 

Vidura  said  :— 

8.  You  are  our  father,  you  arc  <Jur 
mother,  you  are  our  great  preceptor.  You 
yourself  do  what  you  think  proper  for  the 
welfare  of  this  dynasty. 


Vaishampayana  said  :— 

9.  He  (Bhisma)  heard  from  the  Brahma* 
nas  that  the  daughter  of  Suvala,  Gandhari* 
had  received  a  boon  by  worshipping  the 
destroyer  of  eyes  of  Vaga,  the  b<>on -giving 
diety  Hara   (Siva). 

10.  The  amiable  GandhaH  would  ^ct 
one  hundred  sons.  Having  heard  thb,  the 
grandsire  of  the  Kurus,  Bhisma 

11.  Sent  messengers  to  the  king  of 
Gandhara.  O  descendant  of  the  Bharata 
race,  (king)  Suvala  hesitated  on  account  of 
the  blindness  (of  the  bridegroom.) 

12.  But  taking  into  consideration  the 
noble  blood,  the  fame  and  the  conduct  of  the 
Kurus,  he  bestowed  the  virtuous  Gandhari 
on  Dhritarastra. 

i^.  O  descendant  of  the  Bharata  race, 
havmg  heard  of  the  blindness  of  Dhritarastra, 
and  that  her  parents  had  consented  to 
bestow  her  (Gandhari)  upon  him, 

14 — 15.  O  king,  ever-devoted  to  her  hus- 
band, (Gandhari)  bandaged  her  own  eyes 
with  cloth,  gathered  into  manv  folds,  out  of 
her  desire  that  she  would  not  be  wanting  in 
respect  and  love  for  her  husband.  There- 
upon, the  son  of  the  king  of  Gandhari, 
Sakuni, 

16.  Bringing  his  beautiful  and  young 
and  well-behaved  sister  to  the  Kurus,  for- 
mally gave  her  to  Dhritarastra. 

17.  The  nuptials  were  solemnised  with 
the  permission  of  Bhisma.  The  hero 
(Sakuni),  giving  away  his  sister  with  (many 
valuable)  robes,  returned  to  his  own  capital, 
after  being  duly  worshipped  by  Bhisma. 

18.  O  descendant  of  the  Bharata  raci*, 
the  beautiful  Gandhari  pleased  all  the 
Kurus  by  her  behaviour  and  respectful 
attentions. 

ig.  She,  ever-devoted  to  her  husband^ 
pleased  her  superiors  by  her  good  conduct^ 
and  vow-observing  as  she  was,  she  never 
referred  to  other  men  even  in  words. 

nus  ends  the  hundred  and  tenth  chapter, 
the  marriage  of  Dhritarastra  in  the  Jsam* 
bhava  of  the  Adiparva, 


CHAPTER    CXI. 
(SHAMBHAVA  PARVA).— Cait^fww#rf. 

Vaishampayana  said : — 

I.  There  was  a  chief  anvHig  the  Yadusr 
named  Sura,  who  was  the  father  of  Vasu« 
deva.  His  daughter  was  named  Pritha  } 
she  was  matchless  in  beauty  on  earth. 


ADl   PARVA. 


i6r 


it — 3.  O  d^EcendaxM  of  the  Bharata  race, 
t\iat  truthful  man  (Sura)  gave  his  first 
bom  child  to  the  son  of  his  paternal  aunt, — 
liis  childless  cousin  and  favour-seeking 
friend, — the  high-souled  Kuntibhoja,  accord- 
ing to  a  promise  given   before* 

4—5.  She  (Pfitha)  Was  appointed  irt  her 
(adoptive)  fathei^'s  house  to  look  after  the 
hospitality  to  the  Brahmanas  and  guests. 
One  day  by  careful  attentions  she  gratified 
the  terrible  Brahmana  o£  rigid  Vows,  known 
by  the  name  of  Durvasha,  learned  in  the 
mystery  of  religion » 

6.  Anticipating  the  future  difficulty  of 
her  getting  sons,  he  (Durvasha)  taught  her  a 
Mantra  for  invoking  any  of  the  celestials 
(she  liked  for  growing  her  children).  The 
Rishi  then  said  to  her» 

7.  **Through  the  effulgence  of  those 
celestials  whom  you  will  invoke  by  this 
Mantra^  offspring  will  be  certainly  begotten 
on  you*" 

8.  Having  been  thus  told  by  the  Brah- 
mana,  (Durvasha)  the  illustrious  Kunti 
(Pritha),  being  curious,  invoked  in  her 
maidenhood  the  god  Arka  (Sun). 

9.  She  immediately  saw  (before  her)  that 
effulgent  deity  (Sun),  that  beholder  of  every- 
thing in  the  world.  Seeing  the  wonderful 
sight,  that  maiden  of  faultless  feature  was 
Very  much  surprised. 

10.  The  deity  Vivaswata  (Sun),  coming  to 
her  said,  "O  black*eyed  lady, — here  I  am. 
Tell  me  what  I  can  do  for  you." 

Eunti  laid  :— 

11.  O  slayer  of  foes,  a  certain  Brah- 
mana  c^ave  me  this  science  (Mantra),  O 
Lord,  I  have  invoked  you,  only  to  see  the 
efficacy  of  the  Mantra* 

12.  For  my  this  fault,  I  bow  down  my 
head  to  you  to  ask  for  your  grace.  A  wo- 
man, however  guilty i  deserves  protection." 

The  Sun  said  :— 

13.  I  know  Durvasha  h&s  given  you  this 
boon.  Cast  off  your  fears  and  allow  me 
your  embrace. 

14.  O  amiable  gir1»  my  approach  is  in* 
fallible  ;  it  must  be  fruitful.  O  timid  maiden. 
If  my  coming  be  for  nothing,  it  will  be  cer- 
tainiya  transgression  of  yours." 

Vakhankpayana  said  i-^ 

15.  Vivaswata  tiftus  spok«  to  her  many 
things  to  allay  her  fears.  O  descendant  of 
the  Bbarata  race,  the  iUy$trtot|s  and  beatitif ul 
^irl,  as  she  was  a  maid, 

21 


16.  Did  not  consent  t«  grant  his  request 
from  modesty  and  from  the  fear  of  her 
relatives.  O  best  of  the  Bharata  race, 
Arka  again  addressed  her  thus, 

17.  "  O  princessi  there  will  be  no  sin  in 
gratifying  me."  Having  said  this  to  the 
daughter  of  Kuntihojai  that  illustrious 
deity, 

18 — 19.  ThatiHuminator  of  the  universe, 
Tapana  (Sun)  received  her  embraces. 
Thereupon  was  born  a  hero,  known  all 
over  the  world  by  the  name  of  Kama,  the 
foremost  of  all  wielders  of  arms,  encased 
in  a  natural  armour,  blessed  with  good 
fortune  and  endued  with  celestial  beauty 
and  all  auspicious  marks,  and  with  a  face 
brightened  by  ear-rings. 

,^  30.  The  greatly  effulgent  Tapana,  then 
giving  Pritha  her  maiden-hood,  again  went 
to  heaven. 

21.  The  princess  of  the  Vrisni  race 
(Pritha)  t>ecame  afflicted  with  sorrow  to  see 
the  birth  of  the  child.  She  intently  re* 
fiected  on  the  course  she  should  adopt, 

22.  She  resolved  to  conceal  her  frailty 
from  the  fear  of  her  friends  and  relatives. 
Kunti  threw  her  that  powerful  ion  into 
water, 

23.  The  illustrious  husband  of  Radha 
took  up  that  child  thrown  into  the  water. 
That  son  of  Suta,  (the  husband  of  Radha), 
with  his  wife  brought  him  up  as  their  son* 

24.  They  gave  that  son  the  name  al 
VasuseHat  bemuse  he  was  bom  with  wealth, 
(a  natural  armour  and  ear»rings). 

^5»  ^^  S^^  up  v^i'y  strong  and  be* 
came  expert  in  all  weapons*  Possessed  of 
great  energy,  he  worshipped  the  Sun  until 
his  back  was  scorched  by  its  rays. 

26*  When  he  was  thus  engaged  In  his 
worship,  there  was  nothing  on  earth  that 
the  heroic  and  intelligent  Vasusena  would 
not  give  to  Brahmanas* 

27.  Indra,  assuming  the  form  of  a  Brah- 
mana,  came  to  him  for  alms.  Ever  eng^aged 
to  do  good  to  Aryuna,  he  asked  for  the 
armour* 

28.  Taking  off  the  natural  armour  from 
his  body,  Kama  with  joined  hands  gave  it  to 
Indra  in  the  form  of  a  Brahmana. 

29*  The  king  of  the  celestials  received 
the  gift,  and  he  was  exceedingly  pleased  v^iih 
his  liberality.  The  lord  of  the  celestials 
gave  him  a  weapon,  saying, 


f( 


30.  '*  Among  the  cetes  tials,  the  Asuras, 
the  Gandharvas,  the  Na  gas  and  the  R;  k- 
shMas,  whoever  you  wiM  desire  to  conquer, 
He  will  certatniy  be  kitted  by  thisr  weapon. 


*ts^ 


MAMABHAflATA. 


31.  The  9on  of  Suryu  was  known  by  the 
name  of  Vasusena,  but  after  his  cutting  pff 
his  natural  armour,  he  was  called  Kama 
(cutter). 

Thus  ends  the  hundred  and  eleventh 
chapter,  the  acquirement  of  Indra's  weapon  ^ 
in  the  SambhaHa  of  the  Adi  Parva, 


CHAPTER     CXII. 
(SAMBHAVA  F\RV h)— Continued. 


Vaidranipayaiia  said  :— 

t.  The  daughter  of  Kuntibhoja,  Pritha, 
had  large  eyes ;  she  was  endued  with 
beauty  and  every  accomplishment  ;  she  was 
xA  rigid  vows,  devoted  to  virtue  ;  and  she 
possesed  every  good  quality. 

2.  But  th«ugh  the  maiden  was  effulgent 
and    possessed    beauty    and  aH  womanly 

gualifications  and  youth,  yet  no  king  sought 
n  her  hand. 

3.  O  best  of  kings,  threc^on,  the  king 
Kuntibhoja  invited  all  the  monarchs,  and 
offered  her  in  a  Sayamvara. 

4«  The  intelligent  Kunti  saw  that  best 
of  kings,  the  foremost  of  the  Bharata  race, 
Pandu,  in  the  assembly  of  the  kings. 

'  5.  Proud  as  the  lion,  broad-chested, 
bull -eyed,  greatly  strong,  like  sun  out- 
shining all  the  kings  in  splendour, 

.  6.  He  (Pandu)  looked  among  the  kings 
as  the  second  Indra.  In  the  assembly  that 
best  of  men,  Pandu,  having  seen  the  maiden 
of  faultless  feature,  the  amiable  daughter  of 
Kuntik^ioja,  became  very  much  agitated  in 
mind. 

7.  Kunti  advanced  xn  modesty,  quivering 
with  emotion  and  placed  the  nuptial  garland 
round  the  neck  of  the  king  (Pandu). 

8.  Finding  that  Kunti  had  chosen  Pandu, 
the  other  kings  returned  to  their  kingdoms 
on  elephants,  on  horsefi  and  cars  on  which 
they  had  come. 

9.  O  king,  her  father  then  performed 
the  nuptial  rites  in  da^  form.  The  des- 
cendant of  Kuru  (Pandu)  and  the  daughter 
of  Kuntibhoja  (Kunti), 

10.  Blessed  with  great  and  good  fortune, 
formed  a  couple  like  Indra  and  Sachi.  O 
king,  Kuntibhoja,  after  the  marriage  of 
Kunti, 

11.  Presented  the  bridegfioom  with 
much  wealth.  O  bckt  of  the  Kuru  race,  the 
king  (^Kuntibljoia)  then  isent  him  (Pandu) 
to  ms  own  capital^         .  ; 

12.  Accompanied  by  a  large  ferce, 
.Hearing  various  kinds  of  banners  and  penons, 


and     eulogised     and      blessed     by   mAfTf 
Ehrahmanas  and  great  Rishis, 

13.  The  descendant  of  Kiira,  king 
Pandu,  reached  his  own  capital,  and  that 
lord  (Pandu)  establbfied  his  wife  Kunti 
there. 

Thus  ends  the  hundred  and  t'melvetk 
chapter^  the  marriage  of  Knnti^  in  th9 
Sambhava  of  the  Adi  Parva. 


CHAPTER    CXIil. 

(SAMBHAVA  PXRVX)^Continued. 

said:— 


1.  Some  time  after,  the  son  of  Santamz, 
the  intelligent  Bhisma,  thought  of  marrying 
Pandu  to  a  second  wife. 

2.  Accompained  by  the  aged  ministers, 
Brahmanas  and  great  Rishis,  and  with  a 
force  of  the  four  kinds  he  went  to  the  capital 
of  the  king  of  Madra. 

3.  That  best  of  Valhika5(tbe  king  oC 
Madra),  having  heard  of  his  coming,  went 
out  to  receive  him  with  all  honour ;  and  that 
kitig  (Bhisma)  also  entered  bis  capitaL 

4.  The  king  of  Madra,  having  given  him 
a  white  seat,  water  for  washing  his  feet  and 
Argi^^t  asked  the  reason  of  his  coming. 

5.  The  supporter  of  the  Kurus*  honour, 
Bhisma  replied  to  the  king  of  Madra,  "O 
chastiser  of  foes,  know  that  1  have  come  for 
a  maiden. 

6.  We  have  heard  that  you  have  an 
illustrious  and  chaste  sister,  named  Madrl. 
1  chose  that  illustrious  maiden  for  Pandu. 

7.  O  kin^,  you  are  in  every  way  worthy 
of  alliance  with  us.  We  ^so  are  worthy  oif 
you.  O  king  of  Madra,  considering  all  this, 
accept  us  in  the  proper  from." 

8.  Having  been  thus  addressed  by 
Bhisma,  the  King  of  Madra  replied,  ^  To 
my  mind  there  is  no  other  better  bride* 
groom  than  one  of  your  family. 

9.  But  there  is  a  ctstom  in  our  family 
ever  observed  by  all  the  best  of  our  kings* 
Be  it  good  or  baa,  I  can  not  transgress  it. 

10.  It  (this  custom)  is  wi^  known,  and 
there  is  no  doubt  that  it  is  also  known  ta 
you.  .0  excellent  man,  therefore,  it  is  not 
proper  for  you  to  say  **  Bestow  your  sister  J' 

XI.  O  hero,  it  is  our  family  custom  to 
receive  tribute.  Therefore,  I  cannot  give 
you  any  assurance  in  the*  matter  of  your 
request." 

13.  The  king  Bhisma  thus  replied  to  the 
king  of  Madra,  '*  O  king,  this    is   a    great 


Am  HARVA. 


163 


Virtue  ;    the     8el(*created     (Bramha)   has 
himself  said  it. 

13.  Your  ancestors  have  observed  this 
custom.  There  is  no  fault  to  be  found  with  it. 
O  Saiya,  it  is  well  known  that  this  custom 
has  the  approbation  of  the  wise." 

14 — 15.  Having  said  this,  that  g^reatly 
efhiigent  son  of  Ganga  (Bhisma)  gave 
Salya  much  gold,  both  coined  and  uncoined, 
precious  stones  of  various  colors,  elephants, 
horses  and  cars,  much  cloth  and  many 
ornaments,  many  gems,  pearls  and  corals. 

16.  Salya  received  all  these  wealths 
in  deli^tful  heart,  and  gave  away  his  sister, 
decked  with  ornaments,  to  that  lion  of  the 
Kuru  race. 

17.  The  son  of  ocean-going  Ganga, 
ntelligent  Bhisma,  taking  Madri  with  him, 
eturned  to  the  capital,  named  after  the 
iephant  (HasCinapur). 

18.  The  king  Pandu,  on  an  auspicious 
day  and  at  the  time  indicated  by  the  wise 
accepted  the  hands  of  Madri  in  due  form. 

19.  After  the  completion  of  the  marriage, 
that  king,  the  descendant  of  the  Kuru  race, 
established  his  beautiful  wife  in  handsome 
mansions. 

20.  O  king  of  kings,  that  best  of  kings 
(Pandu)  then  give  himself  up  to  enjoyments 
with  his  two  wives,  Kunti  and  Madri,  at 
will  and  at  pleasure. 

21.  O  king,  when  thirty  days  had 
passed  away  that  Kuru  king,  the  lord 
Pandu,  started  from  his  capital  to  conquer 
the  world. 

22 — 24.  After  saluting  and  bowing  to 
Bhisma  and  other  elders  and  bidding 
adieu  to  Dhritarastra  and  other  best  of  the 
Kurus,  receiving  their  permission  and  per- 
forming all  auspicious  rites^ the  king  (Pandu) 
9et  out  on  his  great  campaign  blessed  by 
all  around  and  accompained  by  a  great 
army  of  elephants,  horses  and  cfrs.  That 
celestial -like  king  was  desirous  of  con- 
quering the  whole  earth. 

25.  Pandu  marched  against  the  enemies 
with  such  strong  forces  (as  narrated  ab«ve). 
Going  to  the  east,  that  best  of  men,  that 
spreader  of  Kuru  fame,  Pandu,  defeated 
tne  Dasarnas, 

26.  Pandu  then  with  his  army  of  innu- 
merable elephants,  cavalry,  infantry,  and 
charioteers,  and  various  coloured  banners 

27.  Marched  ap^ainst  Dhir^a,  the  king  of 
Maghada,  who  being  proud  of  his  strength, 
had  offended  many  kings.  Attacking  him 
in  his  capit2d,  Rajgriha,  he  killed  him. 

s8.  Taking  possession  of  his  treasury 
and  mriny  beasts  of  burden  Pandu,  went  to 
Miihila  and  conquered  the  Videha  in  baillc. 


29.  O  best  of  men,  he  'then  conquered 
Kashi,  Sumbha  and  Pandra  ;  and  by  the 
strength  of  his  arms  and  prowess  he  spread 
the  fame  of  the  Kurus. 

30.  The  kings  were  burnt  by  the  far- 
reaching  flames, — represented  by  his  arrows 
and  the  splendour  of  his  weapons,— of  the 
Rreat  fire  represented  by  that  chastiser  of 
foes,  Pandu. 

31.  Pandu  defeated  with  his  army  the 
kings  with  their  forces  ;  he  kept  them 
engaged  in  the  works  of  the  Kurus, 

32.  Having  been  thus  defeated  by  him, 
all  the  kings  of  the  world  recognised  him  as 
the  only  hero  on  earth  as  Indra  b  among  the 
celestials. 

33.  All  the  kings  of  the  world  bowed  to 
him  with  joined  hands  and  they  waited  upon 
him  with  presents  of  various  kinds  of  gems 
and  wealth, 

34.  Precious  stones,  pearls,  coralSt  much 
gold  and  silver,  the  jewels  of  cows  and 
horses,  elephants  and  cars, 

35.  Asses,  camels,  buffaloes,  ^oats  and 
sheep,  blankets  and  beautiful  bu'ds,  and 
carpets  made  of  the  skin  of  Ranku.  Having 
taken  them  all,  the  king  of  Hastinapur, 

36.  Pandu,  returned  to  his  own  capital 
Hastinapur  to  the  great  delight  of  all  his 
subjects  and  citizens. 

37.  '  O    the    lion  of  kings,  the  fame  of 
Santanu  and  that  of  Bharata,  was  about  to, 
be    extinct,    but    it  was    now    revived    by. 
Pandu. 

38.  They,  who  robbed  the  Kurus  before 
of  both  territory  and  wealth,  were  now  forced 
by  Pandu,  the  lion  of  Hastinapiu*,  to    pay-, 
tributes." 

* 

39.  Thus  said  in  joyful  heart  the  kings 
with  their  ministers  and  with  the  citi2ens  and 
people. 

40—42.    All  the  Kurus   with    Bhisma  at 
their  head  went  out  to  receive  him  when  he 
neared  Hastinapur.     They  saw    in    delist 
the  attendants  of  the  king  (Pandu),  laden - 
with  much  wealth  ;  the  train  of    various  con-* 
veyances,  of    elephants,  horses,  cars,  fcine, 
camels,    and    other  animals    laden  with  all 
kinds  of  wealth  was  so  long  that  they  could} 
not  find  its  end. 

43.  Then  the  sweller  of  Kausalya's  joy, 
(Pandu),   worshipped  (he  feet  of  his  father 
(uncle)     Bhisma     and    then     saluted    the, 
citisens  and  others,  as  each  deserved. 

44.  Bhisma  also  shed    tears  of  joy    and* 
embraced   his   son    who   had    returned  vic- 
torious after  subjugating   many  kingdoms  of' 
others. 


1*4 


M^UABHAH  >TA. 


45.  And  he  (Pahdn).  kistiUinjr  joy  into 
tht  hcarU  of  his  people,  entered  HastinapOt 
in  a  fltniTtth  oi  hundreds  of  trumpets  and 
bugles. 

Thus  tnds  tht  hundred  and  the  thirteenth 
chapter^  the  conquest  of  Pandu,  in  the 
Sambhava  of  the  Adi  Parva, 


CHAPTER   CXIV. 

(SAMBHAVA  "P hRW)— Continued. 

Vadshampayana  said  :— 

1.  He  (Pandu),  at  the  command  of 
Dhritarastra,  offered  the  wealth  acquired 
by  the  prowess  of  his  arms  to  Bhisma,  to 
Satyavati  and  to  their  mother  (Kausalya). 

2.  Pandu  sent  a  portion  of  the  wealth  to 
Vidura.  The  virtuous-minded  man  (Pandu) 
gratified  his  friends^  and  relatives  with  (the 
Hfoients  of)  wcahh- 

3.  The  descendant  of  Bharata,  (Pan  lu) 
gratified  Satyavati,  BhUma  and  the  illus- 
U-ious  and  amiable  princesses  of  Kosala  with 
the  wealth,  acquired  by  his  prowess  of  arms. 

4.  Kausalya,  in  cmbraciwg  her  son  of 
matchless  prowess  became  as  glad  as  Sachi 
on  embracing  Jayanta  (her  son.) 

5.  Dhritarastra  performed  with  the 
wealth  acquired  by  that  hero  five  great 
sacrifices,  in  which  offerings  were  made  to 
the  Brahmanas  by  hundreds  and  thousands, 
and  in  which  so  much  wealth  was  spent  as 
would  have  been  sufficient  for  one  hundred 
Horse^  sacrifices. 

6.  O  best  of  the  Bharata  race,  some  time 
after,  Pandu,  who  had  mastered  over  his 
senses,  reUred  into  a  forest  with  (his  wives) 
Kunti  and  Madri. 

7.  He  left  his  excellent  palace  and  its 
luxurious  bed.  He  lived  always  in  the 
forest,  being  ever  engaged  in    hunting. 

8.  He  lived  in  a  delightful  and  hilly 
region  over  grown  with  huge  Sala  trees 
on  the  southern  slope  of  the  Himalayas 
where  he  roamed  freely. 

Q  The  handsome  Pandu  roamed  in  the 
lottsx  with  Kunti  and  Madri  UWe  Airavata 
with  two  female  elephants. 

10— 1 1.  The  dwellers  of  (that)  forest 
regarded  the  heroic  Bharata  prince  with  his 
two  wives,--( Pandu),  armed  with  swords 
arrows  and  bows  and  encased  in  beautiful 
armour,  as  a  god  wandering  amongst  them. 
The  people  were  busy  in  supplying  every 
object  of  pleasure  «ind  enjoyment  to  kirn  in 
his  retirement  at  the  command  of  Dhrila- 
astra. 


13.  The  son  of  the  river  (Bhistna)  heaf^ 
that  king  Devaka  had  a  daughter,  young 
and  beautiful,   bom  in  a  Sudra  wife. 

13.  The  best  of  the  Batata  race  (Bhisma) 
brought  her  from  her  fadier's  abode  and  he 
married  her  to  the  high-minded   Vidura. 

14,  The  descendant  of  Kuru,  Vidura, 
begot  on  her  children  as  genteel  and  accom* 
plished  as  he  himself  was. 

Thus  ends  the  hundred  and  the  four^ 
teenth  chapter^  the  tnarrirge  ^of  Vidurm^ 
in  iA#  Sambhava  ^f  the  Adi  Parva, 


CHAPTER    CXV. 
(SAMBHAVA  PARVA.)— Cofi^ifft^/. 

Vaishainpayaiia  said :— 

1.  O  Janamejaya,  one  hundred  sons  of 
Dhritarastra  were  born  in  the  womb  of 
Gandhari.  Besides  these  one  hundred  sons, 
one  more  was  bom  by  a  Vaisya  wife. 

2.  Pandu  had  by  (his  wives)  Kunti  and 
Madri  five  sons,— all  great  car-warriors, — 
who  were  all  begotten  by  celestials  for  the 
perpetuation  of  the  (Kuru)  dynasty. 

Janamejaya  said : — 

3.  O  best  of  the  twice-bom,  why  did 
Gandhari  give  birth  to  one  hundred  sons  ? 
In  how  many  years  (they  were  born)  ?  What 
was  their  period  of  life  ? 

4.  How  did  Dhritarastra  beget  a  son  on 
a  Vaisya  wife  ?  How  did  Dhritarastra  behnve 
towards  his  loving,  obedient  and  virtue u» 
wife,  Gandhari  ? 

5.  How  were  bom  the  five  sons  of  Pandu, 
those  great  car-warriors,  though  cursed  by 
the  high-soulad  man  (the  Rishi  in  the  form 
of  deer)  ? 

6.  O  ascetic,  tell  me  all  this  in  deUil. 
I  am  not  satiated  with  hearing  the  accounts 
of  my  friends  and  relatives. 

Vaishampayana  said  :— 

7.  One  day  Gandhari  gratified  Dwau- 
payana  who  came  hungry  and  fatigu^. 
Vyasa  granted  her  a  boon, 

g.  (Namely)  that  she  should  have  one 
hundred  sons  like  her  husband.  Some  time 
after  she  conceived  by  Dhritarastra. 

9.  She  bore  the  burden  in  her  womb  for 
two  years  without  being  delivered ;  she 
was,  therefore,  much  afBicted  with  gp-ief . 

lOr— II.  She  he^  that  a  son  was  bom 
to  Kunti,  as  effulgent  as  the  momin|^  sun. 
Being  sorry  that  in  her  case  the  time  of 
bearing  the  child  in  the  womb  was  loo  long, 
and  being  deprived  of  reason  by  ffricf,  she 
struck  her  womb  with  violence  without  the 
l^powledgeof  Dhritarastra, 


ADI  PARVA. 


16| 


12.  Thereupon  was  brought  forth  a  hard 
tnass  of  flesh  like  an  iron  ball  which  sha  bore 
in  her  wemb  for  two  years. 

T3.  Dwaipayana,  l^arnMij^  it,  soon  t:ame  to 
her,  and  that  best  o£  ascetics  (Vyasa)  saiv 
that  mass  of  flesh. 

14.  He  sard  to  the  daughter  of  Suvala, 
** What  have  you  done?"  And  she  (Gan- 
dhari)  told  her  real  feeling  to  the  great 
Rishi. 

Chuidhari  said.— 

15.  Having  heard  that   Kunti.had   first 

F'lven  birth  to  a  son,  as   effulgent  as  the  sun, 
struck  at  my  womb  in  grief. 

16.  You  granted  me  the  boon  that  I 
should  get  one  hundred  sons.  But  a  ball  of 
flesh  has  come    out    in    the    place    of    one 

hundred  sons. 

Vyasa  said  :— 

17.  O  daughter  of  Suvala,  it  is  even 
so.  My  words  can  never  be  futile.  I  have 
not  spoken  an  untruth  even  in  jest,  why  then 
will  my  words  be  futile ! 

18.  Let  one  hundred  jars,  filled  with 
Ghee,  be  brought  in  the  proper  way ;  let  them 
be  placed  at  a  concealed  pl.ice^  and  let  cool 
water  be  sprinkled  on  this  ball  of  flesh. 

Vaishampayana  said  :— 

19.  The  ball  of  flesh,  being  thusspri..kled 
^th  water,  became  divided  into  many  parts. 
They  separately  became  different  parts,  each 
about  the  size  of  the  thumb. 

20.  O  king,  that  ball  of  flesh  in  time 
became    gradually  one  hundred    and     one 

separate  parts. 

2 1 .  These  were  then  placed  into  the  jars 
filled  with  Ghee,  and  they  were  placed   at  a 
concealed  spot  and  were  carefully  watched. 

22.  The  illustrious  (Vyasa)  then  said  to 
the  daughter  of  Suvala  that  she  should  open 
the  coders  of  the  jars  after  full  two  years. 

23.  Having  said  this,  and  having  made 
these  arrangements,  the  illustrious  and  wise 
Vyasa  went  to  the  Himalayas  mountains  to 
perform  his  penances. 

24.  King  Duryodhana  was  then  in  time 
born  from  them  (the  parts  of  the  fleshy 
ball).  According  to  the  order  of  birth, 
Vudhisthira  was  the  eldest. 

25.  The  news  of  Duryodhana's  birth  was 
carried  to  Bhisma  and  the  wise  Vldura.  On 
the  day  when  haughty  Duryodhana  was  bom, 
on  that  very  day  was  born  mighty -armed 
and  greatly  powerful  Bhiina. 

26.  O  king,  as  soon  as  that  son  of  Dhrita- 
rastra  (Duryoi(ihan;i)  was  bom,  he  roared 
and  braj  ed  like  an  a»s. 


27.  Hearing  that  souad,  the  ar^tia 
vultures,  }€u:kals  and  crpws  spontaneously 
cried  ;  strong  wind  began  to  blow,  and  fires 
raged  in  every  direction. 

28 — 29.  Thereupon,  O  king,  the  frigh- 
tened king  Dhrjtarastra,  summoning  many 
Brahmanas,  Bhisma,  Vidura  and  other 
friends,  relatives  j^nd  Kurus,  said,  **  The 
eldest  of  the  princes,  Vudhisthira  is  the  per- 
petuator  of  your  race«  He  bas  acopired  the 
kingdom  by  virtue  of  his  birth.  Wc  have 
nothing  to  say  to  this* 

30.  But  will  my  son  be  able  lo  become 
kine  after  him  ?  Tell  me  what  is  right 
and  lawful. 

31.  O  descendant  of  the  Bharata  race, 
jackals  and  other  carnivorous  animals  began 
to  howl  ominously  from  all  sides. 

32.  O  king,  seeine  these  frightful  omU 
nous  signs,  the  assembled  Brahmanas  and 
the  high-minded  Vidura  said, 

33.  *'0  king,  O  best  of  men ,y hen  these 
fearful  ominous  signs  are  seen  at  the  birth  of 
your  eldest   son, 

34.  It  is  evident  he  will  be  exterminator 
of  your  race.     The   prosperity  of    the   race 

depends   upon    his    abandonement.    There 
must  be  great  calamity  in  keeping  him. 

35.  O  king,  if  you  abandon  him,  there 
still  remain  nmety-nine  sons  of  yours.  O 
descendant  of  the  Bharata  race,  if  you  desire 
the  good  of  your  dynasty,  abandon  him. 
Do  good  to  the  world  and  to  your  own  race 
by  aUandonmg  him. 

36.  It  is  said  that  an  individual  should 
be  abandoned  for  the  sake  of  the  family  ;  a 
family  should  be  abandoned  for  the  sake  of  a 
village ;  a  village  should  be  abandoned  for 
the  soke  of  a  city,  and  the  world  should  be 
abandoned  for  the  sake  of  the  soul." 

37.  Having  been  thus  addressed  by 
Vidura  and  the  Brahmanas,  the  king, 
out  of  affection  (for  the  sonj  did  net  act 
accordingly. 

38«  O  king,  there  were  born  within  a 
month  one  hundered  sons  of  Dhritarastra^ 
and  also  a  daughter  above  and  over  tliat 
one  hundred. 

39.  When    Gandhari  was  afflicted  with 
her  advanced   pregnancy,    a    Vais)a  maid- 
servant was  engaged  to  atteml  upon    Dhci-^ 
tarastra. 

40.  O  king,  during  that  year,  was  be- 
gotten on  her  by  Ohritarastra  an  illustri- 
ous* and  greatly  intelligent  Son,  who  was 
afterwards  named  Vuyutsu,  alfto  called 
Karana. 

41.  Thus  were  begotten  by  fKe  wist 
Dhhtarabtia  one  tiunured  yms,  who  wcr« 


|6« 


MAHAEHA.RATA. 


all  heroes,  and  (ttius  also  was  bom)  Greatly 
powerful  Yuyutsu  bom  of  a  Vaisya 
woman. 

Thus  ends  the  hundred  and  fifteenth 
chapter^  the  Birth  of  GandharVs  sons,  in  the 
Sambhava  of  the  Adi  Parva, 


CHAPTER    CXVI. 

(SAMBHAVA  PARVA)— Continued. 

Janamejaya  said  :— 

I.  You  have  told  me  from  the  beginning 
all  about  the  birth  of  Dhritarastra's  one 
hundred  sons,  the  result  of  the  boon  granted 
by  the  Rishi,  but  you  have  not  told  me  (the 
particulars  of  the  birth)  of  the  daughter. 

a.  O  sinless  one,  you  have  said  that  over 
and  above  one  hnndred  sons,  there  was  an- 
other son,  named  Yuyutsu,  biom  of  a  Vaisya 
woman,  and  also  a  daughter  by  Gandhari. 
"  The  daughter  of  the  kinc^  of  GandKar 
would  get  one  hundred  sons. 

3.  O  illustrious  man,  so  said  the 
great  Rishi  Vyasa  of  immeasurable  effuU 
pence.  How  do  you  then  tell  me  that  a 
daughter  was  born  (over  and  above  the 
hundred)  7 

4.  The  ball  of  flesh  was  divided  by 
t>ie  great  Rishi  into  only  one  hundred  parts, 
and  the  daughter  of  Suvala  (Gandhan)  did 
not  conceive  at  any  other  time, 

5.  How  then  was  born  Dussala  7  O 
Brahmana  Rishi,  tell  me  this  ;  my  curiosity 
IS  very  great. 

Vaighampayana  said :— 

6 — 7.  O  descendant  of  Pandu,  your 
question  is  just.  I  shall  tell  you  how  it 
happened.  The  g[reat  ascetic,  the  illustrious 
Rishi  himself,  sprinkled  that  ball  of  flesh  with 
cool  water  and  began  to  divide  it  into  parts. 
O  king,  as  it  was  being  divided  into  parts, 
the  nurse  began  to  take  them  up  and  put 
them  one  by  one  into  the  jars  tilled  with 
Ghee, 

8.  In  the  meanwhile  the  beautiful  and 
chaste  Gandhan  of  rigid  vows,  feeling  the 
affection  for  a  daughter, 

9.  Reflected  in  her  mind,  **  There  is  no 
doubt  that  I  shall  have  one  hundred  sons. 
The  Rishi  had  said  this,  and  it  cannot  be 
otherwise. 

10.  If.  a  daughter  is  bom  to  me  oyer 
and  above  my  one  hundred  sons,  I  shall 
be  exceedingly  happy. 

^  j-f .     My  husband  may  then   go  to  those 
worlds  that  the   posKSSwn  of  a  daughter's 


sons  confers  on  a  man.  £very  woaiAfi 
feels  a  very  great  affection  for  her  aon^m- 
law. 

ta.  If,  therefore,  I  get  a  daughter  over 
and  above  my  one  hundred  sons,  then 
surrounded  by  sons  and  daughter's  sons, 
I  shall  feel  myself  supremely  happy. 

13.  If  I  have  truly  performed  penances^ 
if  I  have  ever  given  in  charity,  if  1  have 
ever  performed  Noma,  if  ever  I  have  res- 
pectea  my  superiors,  let  a  daughter  be  bom 
to  me." 

14.  All  this  time  that  best  of  Rishis.  tlie 
illustrious  Krishna  Dwaipayana  himseift 
was  dividing  that  ball  of  flesh.  Counting 
full  one  hundred  parts,  he  said  to  th^ 
daughter  of  Suvala  (Gandhari), 

15.  *•  Here  are  your  one  hundred  sons. 
I  did  not  speak  to  you  anything  that  was 
not  true,  iiere  is  a  part  over  and  above 
one  hundred  which  will  give  you  a  daughter's 
son. 

16.  From  this  will  be  bom  an  amiable 
and  fortunate  daughter,  as  you  have 
desired."  Then  that  great  ascetic,  bringing 
another  jar  filled  with  Gheet  placed  the  part 
into  it. 

17.  For  the  purpose  of  a  daughter,  O 
descendant  of  the  Bharata  race,  thus  have  I 
narrated  to  you  all  about  the  birth  of 
Dussala.  O  sinless  one,  tell  me  what  rooro 
am  I  to  narrate. 

Thus  ends  the  hundred  and  sixteenth 
chapter,  the  birth  of  Dussala f  in  the  Sam ^ 
bhava  of  the  Adi  Parva, 


CHAPTER    CXVU. 
(SAMBHAVA  FAKWA)'-Continued. 

Janamejaya  Said  :— 

I .  O  Lord,  tell  me  the  names  of  all  the 
sons  of  Dhritarastra,  biginning  from  the 
eldest,  according  to  the  order  of  their 
births. 

Vaishampayana  said  :— 

2 — 15.  (They  are)  Duryodhana^  Vu3'utsa 
Dusha^iana,  Dussaha,  Dushala,  Durmukha 
Vivingsati,  Vikama,  Talasandha,  Sulochana 
Vinda,  Anuvinda,  Uurdharsha,  Suvahu, 
Dhuspradharshana,  Durmashena,  Durmu- 
kha. Dushkarma,  Kama,  Chitra,  Upachitra 
Chitraksha,  Charu,  Chitrangoda,  Dur- 
mada,  Dushpraharsha,  Vivitsu,  Vtkata* 
Sama,  Umanava,  Padmanava,  Nanda» 
Upanandaka,  Senapati,  Shusena,  Kundo- 
dara,  Mandani,  Chitravahu,  Chiiravar* 
mana,  Suvarmana,  DurvUashaua,  Aya\ahu« 


ADI  PARVA. 


167 


Mahavahu,  Chitrachapa,  Sukundala,  Vai- 
tnav^a)  Bhimavala,  Valakt,  Valavarhdana 
Ugrayudha,  Bhimashara,  Kanakava,  Dre- 
dhyudha,  Dhridavarmana,  Dredha,  Khatra, 
Somakriti,  Anadara,  Jarasandha,  Dridha- 
sandha,  Satyasandha,  Sahasravaka,  Ugra- 
srava,  Ugrasena,  Kshemamurti,  Aparaiita, 
Panditaka,  Vishalaksha,  Dunidhara,  Dri- 
dhahasta,  Subasta,  Vatagiva,  Suvarchasta, 
Adityoketu,  Vahvasen,  Nagadatta»  Auny- 
aina,  Ntshangi,  Kavachi,  Dandi,  Danda- 
dhar,  Dhaungraha»  Ugra,  Bhimaratha, 
Vira,  Virabahu,  Alolupa,  Abhoya,  Rudra, 
Karma,  Dhridaratha,  Anadhershya,  Kun- 
davida,  Viravi,  Dhirgolochana,  Dlrguvahu, 
Mahavahu,  Vyndhoru,  Kanakardoya,  Ken- 
doja,  and  Chitrakha.  He  (Dhntarastra, 
had  also  a  daughter,  named  Dussala, 
above  and  over  these  one  hundred  sons.) 

16.  They  were  all  heroes  and  At  i  rat  has, 
they  were  all  learned  in  the  science  of  war. 
They  were  all  well  acquainted  with  the 
Vedas  and  experts  in  using  all  kinds  of 
weapons. 

17.  O  king  worthy  wives  were  selected 
for  thera  at  the  porpcr  time  and  after  due 
examinations  by  king  Dhritarastra. 

18.  O  best  of  the  Bharata  race,  king 
Dhritarastra  bestowed  Dussala  at  the  pro- 
per time  and  with  due  rites  on  Jayadhrata. 

Thus  ends  the  hundred  and  seventeenth 
chapter,  the  narrating  of  the  names  <^ 
Dhritarastra* s  sons,  in  the  Sambhava  cf 
the  Adi  Parva, 


CHAPTER    CXVIII. 
(SAMBHAVA    PKK\K)^C0nHnued. 

Janamejaya  said  \— 

I.  O  utterer  of  Bramha,  you  have  recited 
the  excellent  account  of  the  extraordinary 
births  of  the  sons  of  Dhritarastra  •n  earth, 
the  result  of  the  Ri^i's  grace. 

3.  O  Brahmana,  you  have  also  told  me 
their  names  according  to  their  order  of  birth. 
I  have  heard  all  this  from  you.  (Now)  tell 
me  all  about  the  Pandavas. 

3.  While  reciting  the  incamatkms  of 
the  cdestials,  the  Asuras  and  beings  of  other 
classes  on  earth,  you  said  that  the  illustrious 
mlien,  the  Pandavas,  as  powerful  as  the 
Icing  of  the  celestials,  were  all  incarnate 
portions  of  the  celestials  themselves. 

4.  I  desire  to  hear  all  about  those  beings 
of   extraordinary  achievements,    be|inning 
from   the  moments  of  their  births.    O    Vai- 
shampayaAa,  narrate  to  me  aH  their  achieve-' 
ments. 


Vaiihampayana  said  :— 

5.  O  king,  one  day  Pandu,  while  roam- 
ing in  that  great  forest  abounding  in  deer 
and  other  fierce  animals,  saw  a  large  deer, 
the  leader  of  its  herd,  coupling  with  its 
mate. 

6.  Seeing  them,  Pandu  pierced  both 
with  five  of  his  sharp  and  swift  arrows, 
winged  with  golden  feathers. 

7.  O  king,  it  was  a  ^^reatl^  efiFulgent 
ascetic,  the  son  of  a  Rishi  (ui  the^rm 
of  that  deer)  ;  this  effulgent  man  was  with 
his  wife  who  was  a  deer. 

8.  Wounded  by  Pandu  while  with  the 
mate,  he  fdl  down  on  the  ground  in  a 
moment  and  uttered  cries  that  were  human* 
He  began  to  weep  bitterly. 

The  deer  said  '— 

9.  Even  men,  who  are  slaves  of  lust  and 
anger,  who  are  devoid  of  reason  and  who 
are  ever  sinful,  never  commit  such  a  cruel  act. 

10.  Man's  individual  judgment  does  not 
prevail  against  the  ordinance  ,*  the  ordinance 
(always)  prevails  against  individual  judg- 
ment. The  wise  men  never  sanction  any- 
thing discountenanced  by  the  ordinance. 

It.  O  descendant  of  the  Bharata  race, 
you  are  bom  in  a  dynasty  that  has  ever  been 
virtuous.  How  is  it  that  you  have  lost  your 
reason,  over-powered  by  passions  T 

Panda  said  •*— 

12.  O  deer,  kings  behave  in  the  matter 
of  killing  the  animals  of  your  species  (deer) 
as  they  do  in  the  matter  of  killing  their  foes. 
Therefore,  you  should  not,  r^nt>ve  me  out  of 
ignorance. 

13.  Animals  of  your  species  are  killed  by 
open  or  covert  means.  This  is  the  practice 
of  kings.     Then  why  do  you  reprove  me  ? 

14-15.  The  Rifthi  Agasta.  while  en^ged 
in  a  (great)  sacrifice,  hunted  .he  deer  m  the 
grreat  forest  and  •ffered  every  one  of  them 
to  the  celestials.  Agasta  performed  the 
Noma  with  the  fat  of  the  deer.  You  have 
been  killed  according  to  such  precedents. 
Why  then  do  you  reprove  me? 

The  deer  said: — 

16.  Men  do  not  throw  their  arrows  even 
at  their  cnimies  when  they  are  unpre- 
pared. There  is  a  time  for  doing  it ;  to  kill 
at  such  a  time  is  not  cetisurable. 

Panda  said  :— 

17.  It  is  well-known  that  men  kill  deer 
by  various  meatis,  without  (the  least)  regard 
whether  they  are  prepared  or  unprepared  ; 
O  deer,  you  should  not.  therefore,  reprove 
me. 


ist 


MAUABHARATA. 


Tb«  deer  said  :-* 

1 8.  O  Icinff,  I  do  not  blame  you,  because 
you  have  IciTled  a  deer,  or  because  3^0 u 
nave  done  me  an  injury.  Instead  of  doing 
such  a  cruel  act,  you  should  have  waited 
tin  the  completion  of  my  intercourse. 

19.  The  intercourse  is  agreeable  to  all 
creatures ;  it  is  productive  of  good  to  all. 
What  man  of  learning  is  there  who 
kills  a  deer  engaged  in  intercourse  in  the 
forest  t 

20.  O  king,  I  was  joyfully  engaged  in 
intercourse  with  this  mate  to  beget  off- 
spring. You  have  made  my  that  effort 
futile. 

2X.  O  great  king,  being  bom  in  the 
Puru  dynasty,  ever  famous  for  its  pure  acts, 
and  bemg  a  descendant  of  the  Ivuru  race, 
you  shomd  not  have  committed  such  an  act. 

22.  O  descendant  of  the  Bharata  race, 
tWs  act  of  yours  is  extremely  cruel,  it  deserves 
unix'ersal  excretion,  it  is  infamous  and  sinful 
and  will  certainly  lead  (you)  to  hell. 

aj.  You  are  well-acquanited  with  the 
pleasure  of  intercourse ;  you  are  also  learned 
ffitbt  Sastras  and  the  precepts  of  religion. 
Vou  are  like  a  celestial,  you  should  not 
have  committed  such  an  act,  unworthy  of 
fieaven. 

24.  O  best  of  kings,  your  duty  is  to 
chastise  those  who  act  cruelly,  who  are 
engaged  in  sinful  practices  and  who  are 
devoid  of  the  precepts  of  religk>a  {Dharma, 
Artha  and  Kuma,) 

25.  O  best  of  men,  O  king,  what  have  I 
done  that  you  have  kiiled  me  ? — I,  am  a  Rishi 
wh<^  lives  mi  frvits  and  roots  though  in  the 
form  of  a  deer  ! 

26.  I  Tive  in  the  forest  nlways  being  dis- 
posed to  peace.  As  you  have  kiUed  me,  I 
shall  certainly  curse  you, 

27«  Cruel-  as  you  have  been  to  a  couple* 
death  shaH  certainty  overtake  you  as  soon 
as  you  will  feel  the  influence  of  desire. 

28.  1  am  an  ascetic  Rtshi,  named  Kin- 
dama*  t  was  engaged  in  intercourse  with 
this  deer  out  of  shame  of  men. 

20.  Assuming  the  form  of  a  deer  I  roam 
In  the  deep  forest  in  company  with  other 
female  deer.  The  sin  of  killing. a  Br^hmana, 
^however) ^^  will  not  be  vours,  for  y^\i  have 
done  it  not  knowing  me  (to  be  a  Brahmana) 

30.  As  you  have  killed  me  in  the  form  cf 
a  deer  when  I  was  full  of  desire,  to  vou,  O 
foolish  man.  will  certainly  meet  ^Mtk  the  isAt 
that  halt  belallon  me. 

II,  When  yoti  will  go  to  yotir  dear  tmt, 
full  of  desire  as  was  the  case  with  mOr  you 
win,  at  that  time,  eertainty  go  to  the  land 
of  the  dead. 


31.  Your  wife,  with  whom  yoji  nv-ill  jmI 
at  your  last  tnoments  will  also  go  with  yoti 
widt  I'everence  and  affection  to  the  ever  un^ 
avoidable  land  of  the  dead, 

33.  As  1  have  been  plunged  into  griti 
when  I  was  happy,  so  you  will  also  be  afflic- 
ted with  grief  wnen  in  happiness, 

Vaieliampayaiia  said  .— 

34,  Having  said  this,  the  deer,  afHictod 
wiUi  greif,  gave  up  his  life  ;  and  Pandu  also 
was  plunged  in  grief  in  a  moment. 

Thus  ends  the  hundred  and  eighteenth 
chapter^  the  curse  qfthe  deer  on  Pandu,  r« 
the  Sambhava  of  the  Adi  Parva. 


CHAPTER    CXIX. 

(SAMBHAVA    PKRVK)-^Continued. 

Vaishampayaiia  said  :— 

1.  After  the  death  of  the  deer,  the  kii^ 
(Pandu)  like  a  friend  (of  his)  wept  bitterfy 
with  his  wives,  being  much  afRicted  with 
grief. 

Pandu  said  :— 

2.  The  wicked  men,  though  bom  in- 
virtuous  families,  being  illuded  with  passions* 
become  overwhelmed  with  misery  as  the 
fruit  of  their  own  acts. 

3.  I  have  heard  that  my  father,  though 
begotton  by  a  virtuous  man,  died  ^en  he 
was  still  a  youth,  only  because  he  became  a 
slave  of  lust. 

4.  In  the  field  of  that  lustful  king,  I  was 
begotten  by  Krishna  Owaipa;}'ana  oC  truth- 
ful I  speech  who  was  like  Brahma  himself. 

5.  (Being  the  son  of  such  a  man)  with 
my  heart  devbted  to  sin  1  leeid  wandering 
life  rn  pursuit  of  deer.  The  gods  lia:ve 
all  fors^KeH  me. 

6.  I  shall  now  seek  for  salvation ;  my 
heart  is  a  great  slave  of  passion.  The  great 
impediments  to  salvation  is  the  cfesire 
to  beget  children.  I  shall  now  adopt 
Bramhacharjat  following  the  example  ol  my 
father. 

7.  I  shall  certainly  bring  my  passioa^ 
under  complete  control  by  severe  asc<sttc4sm« 
Forsaking  my  wiv«  and  other  relatives,  and 
shaving  my  head,  I  shall  alone  wander  over 
the  earth,  begging  my  food  fnxn  Che  to#ds  of 
the  forests  (trees)/ 

8.  Forsaking  every  objied^  of  affection 
and  averston,  an4  eoyoring  my  body  with 
dustr  I  >hal  Ri^ke  the  shelter  of  trees  aod 
deserted  houses  my  home* 


AD)   PARVA. 


169 


^.  I  shall  never  yield  to  the  influence  of 
sorrow  or  joy ;  I  shall  regard  praise  and 
blame  in  the  same  light ;  T  shall  not  seek 
benedictions  or  bows.  I  shall  be  in  peace 
with  all ;  I  shall  not  accept  gifts. 

10.  I  shall  not  mock  any  one;  I  shall  not 
contract  my  brow  at  any  body ;  I  shall  be 
ever  cheerful ;  and  I  shall  be  devoted  to  the 
^ood  of  all  creatures. 

11.  I  shall  not  harm  any  of  the  four 
orders  of  creation,  either  mobile  or  immobile. 
I  shall  treat  them  all  equally,  as  if  they  are 
my  own  children. 

12.  I  shall  dally  beg  my  food  from 
only  five  or  ten  families,  if  it  is  impossible 
to  get  food  thus,  I  shall  remain  fasting. 
I  shall  rather  go  with  little  food  than  to 
ask  a  man  twice. 

13.  If  I  do  not  obtain  Tood  after  com- 
pleting my  round  of  seven  or  ten  houses,  I 
shall  not  enlarge  my  round  out  of  covetous- 
ness.  Whether  I  obtain  or  fail  to  obtain 
alms,  I  shall  remain  a  great  ascetic  equally 
unmoved. 

14.  The  cutting  off  my  one  arm  with  an 
axe  and  the  smearing  of  the  other  with 
sandal, — ^both  will  be  equally  regarded  by 
TTie  as  the  same.  I  shall  not  desire  good 
from  one  or  evil  from  the  other. 

15.  I  shall  not  be  pleased  with  life  or 
displeased  with  death.  I  shall  neither  wish 
to  live  or  fear  to  die. 

16—18.  Washing  my  heart  of  all  sins, 
1  shall  certainly  transcend  those  sacred 
rites  productive  of  happiness  that  men  per- 
form at  inauspicious  moments.  I  shall  also 
abstain  from  all  acts  of  Dharma,  and  Artha^ 
and  from  all  those  acts  those  that  lead  to  the 
g-ratification  of  senses.  Being  fjf^ed  from  all 
sins  and  snares  of  the  world,  I  shall  be  as 
free  as  the  wind. 

19.  Acting  always  in  this  way  and 
treading  in* the  path  of  fearlessness,  I  shall  at 
last  lay  down  my  life. 

20.  I  am  destitute  of  the  power  of  be- 
^tting  children.  I  shall  not  certainly  de- 
5^te  from  the  line  of  duty,  in  order  to  tread 
in  the  vile  path  of  the  world  which  is  full  of 
misery. 

21.  Whether  respected  or  disrespected 
by  the  world,  that  man,  who,  being  desire- 
less,  becomes  full  of  desire,  behaves  like  a 
dog, 

Vaishampayana  said  :— 

22.  The  king,  having  said  this  in  sorrow, 
skirhed ;  and  looking  at  (his  wives)  Kunti  and 
Madri  said, 


22 


Pandu  said  :— 

23 — 24.  After  gratifying  all,  tell  the 
princesses  of  Koshala,  Vidura,  the  kinj^ 
with  all  his  friends,  mot^ier  Satyavati, 
Bhisma,  the  royal  priests,  the  high-souled. 
Soma  drinking  Brahmans  of  rigid  vows  and 
those  old  men  who  live  under  our  protection 
that  Pandu  has  retired  into  a  forest. 

Vaishampayana  said  :— 

25*  Having  heard  these  words  of  their 
husband  who  had  fixed  his  mind  to  retire 
into  a  forest,  both  Kunti  and  Madri  ad- 
dressed him  in  these  proper  words, 

26.  "  O  best  of  the  Bharata  race,  there 
are  many  other  Asramas  (modes  of  life)  in 
which  you  can  perform  with  us,  your  law- 
fully wedded  wives,  great  asceticism. 

27.  In  which  you  can  obtain  the  salvation 
of  your  body,  you  may  obtain  heaven  as 
your  reward.  As  the  great  fruit  (of  your 
action)  you  can  certainly  become  the  lord 
of  heaven. 

38.  We  shall  also  perform  great  asceti- 
cism with  our  husoand,  controlling  our 
passions  and  abandoning  all  desires  and 
pleasures. 

29.  O  greatly  learned  man,  if  you  aban- 
don us,  we  shall  then  certainly  give  up  our 
lives  to-day. 

Pandu  said:— 

30.  If  your  this  determination  be  con- 
formable to  virtue,  then  I  shall  with  you 
both  follow  the  imperishable  path  of  my 
father. 

31.  Abandoning  the  luxuries  of  village  and 
towns,  robed  in  barks  of  trees  and  living 
on  Iruits  and  roots  and  practising  the 
severest  asceticism,  I  shall  roam  in  the  great 
forest. 

32.  Bathing  in  the  morning  and  in  the 
evening,  I  shall  perform  the  Noma.  I  shall 
reduce  my  body  b^'  eating  sparingly  ;  I  shall 
wear  rags  and  skins  ;  I  shall  carry  matted 
hair  on  my  head. 

33.  Exposing  myself  to  heat  and  cold, 
and  disregarding  hunger  and  thirst,  I  shall 
reduce  my  body  by  performing  most  difficult 
asceticism. 

34.  I  shall  live  on  fruits,  ripe  or  unripe ; 
I  shall  be  in  contemplation ;  I  shall  worship 
the  Pitris  and  the  ,  celestials  with  speech 
and  with  the  fruits  of  the  forest. 

35.  I  shall  not  see  the  dwellers  of  cities 
or  the  dwellers  of  forest.  I  shall  not 
even  harm  them  (the  dwellers  of  forest),  not 
to  9peak  of  the  dwellers  of  villages. 

36.  I  shall  thus  perform  the  severest 
practices  of    Vanaprastha,  performing  the 


I  JO 


MAHABHARATA. 


severer  ones  gradually,   till  I    lay  down   my 
body. 

Vaishampayana  said  :-^ 

37 — 38.  Hctvlng  said  this  to  his  wives, 
the  descendant  of  Kuru,  the  king  (Pandu), 
gave  his  jewel  of  the  diadem,  his  necklace  of 
precious  gold,  his  bracelets,  his  ear-rings, 
his  valuable  robes  and  the  ornaments  of  the 
ladies  to  the  Brahmanas.     He  then  said, 

39 — 40.  "  Going  to  Hastinapur,  inform 
all  that  Pandu,  the  descendant  of  Kuru  has 
retired  into  the  forest  with  his  wives,  aban- 
doning wealth,  desires,  happiness  and  sexual 
appetite."  The  assembled  followers  and  at- 
tendants, 

41.  Hearing  these  and  other  sorrowful 
words  of  that  lion  of  the  Bharata  race, 
bewailed  in  grief  and  cried,  "Alas  !  O  !" 

42.  They  shed  hot  tears  to  leave  the 
king.  They  left  that  forest  and  went  to 
Hastinapur,  taking  all  the  wealth  with  them. 

43.  Going  to  the  city,  they  told  the 
illustrious  king  all  that  had  happened,  and 
they  gave  him  all  the  wealth. 

44.  Having  heard  all  that  had  happened 
in  the  great  forest,  the  best  of  men,  king 
Dhritarastra,  wept  for  Pandu. 

45.  He  derived  no  pleasure  in  the  com- 
forts of  his  beds,  seats  and  luxuries.  Afflict- 
ed with  the  loss  of  his  brother,  he  continually 
brooded  over  it. 

46.  The  descendant  of  Kuru,  the  royal 
prince  (Pandu),  living  on  fruits  and  roots, 
went  with  his  two  wives  to  the  Nagasata 
mountains. 

47.  He  then  went  to  Chaitraratha,  and 
then  to  Kalakuta.  Crossing  the  Himalayas, 
he  went  to  Gandhamadana. 

48.  Protected  by  Mahabhutas,  Siddhas 
and  great  Rishis,  that  great  king  lived  some- 
times on  the  plains  and  sometimes  on  the 
bills. 

49.  He  then  went  to  the  lake  Indra- 
dumna ;  and  then  crossing  the  Hansakuta, 
the  great  king  performed  his  penances  on 
(he  mountain  with  hundred  peaks. 

Thus  ends  the  hundred  and  nineteenth 
chapter t  the  history  of  Pandu ,  in  the  Sam- 
Ma^a  of  the  AdiParva* 


CHAPTER    CXX. 
(SAMBHAVA  PARVA).— Co«/mw^^. 

Vaishampayana  said  ^- 

*    1,     That  greatly   powerful    man  (Pandu; 
VHS  there  cng.igcd  in  the  best  of  asceticism  ) 


and  he  soon  became  the    favourite  of  all  the 
Siddhas  and  Chamas. 

2.  O  descendant  of  the  Bharata  race, 
he  was  devoted  to  the  service  of  his  precep- 
tors ;  he  was  free  from  vanity  ;  he  ^-as  self- 
controlled  and  master  over  his  passions.  The 
powerful  man  went  to  heaven  by  his  own 
prowess. 

3»  He  became  the  brother  of  some, 
and  the  friend  of  others,  the  others  again 
treated  him  as  their  own  son. 

4.  O  best  of  the  Bharata  race,  after  a 
long  time  Pandu  acquired  those  great  and 
sinless  ascetic  merits,  by  which  l>e  became 
tike  a  Bramharsi. 

5.  On  a  new  moon  day  the  Rishis  of 
rigid  vows  aassembled  together,  and  were 
about  to  start  with  the  desire  of  seeing 
Brahma. 

6.  Seeing  the  Rishis  about  to  start, 
Pandu  said,  "  O  best  of  eloquent  men,  tell 
me  where  you  are  going." 

The  Rishi  said  :— 

7.  There  will  be  a  great  assemblage  of 
high-souled  celestials,  Rishis  and  Pitris  in 
the  abode  of  Bramha.  We  shall  go  there  ; 
we  are  desirous  of  seeing  the  self-created 
(Bramha). 

Vaishampayana  Said  :— 

8.  Pandu  suddenly  rose  with  the  desire 
of  going  with  the  Rishis  and  reachin^^ 
the  heaven.  When  he  was  about  to  start 
with  his  two  wives  in  a  northerly  direction 
from  the  mountains  witl^  the  hundred  peaks, 
the  ascetics  addressed  hnn  thus, 

9.  "  In  our  northward  march,  ascending 
the  king  of  mountains,  higher  and  higher 
we  have  seen  many  delightful  and  inacces- 
sible regions,  on  the  breast  of  the  hill. 

10.  (We  have  seen)  the  retreats  of  the 
celestials,  Gand  harvas  and  Apsaras,  with 
hundreds  of  palaces  resounding  with  the 
sweet  note  of  celestial  music. 

11.  (We  have  seenj  the  gardens  of 
Kuvera,  laid  out  on  even  and  uneven  grounds 
and  the  banks  of  great  rivers  and  mounta^ 
caverns. 

12.  There  are  regions  (on  that  mountain) 
everlastingly  covered  with  snow  and  devoid 
of  birds  and  beasts  and  trees.  There  arc 
some  places,  where  rain  is  so  heavy  that  they 
are  perfectly  inaccessible  and  unlit  for  habi- 
tation. 

13.  Not  to  speak  of  other  creatures,  e\efi 
birds  can  not  cross  them.  The  only  thing 
that  can  %o  there  is  air,  and  only  beings 
Siddhas  and  great  Rishis, 


1 


ADI   PARVA. 


IJt 


14.  O  best  of  the  Bhar.ita  race,  these 
princesses  are  unaccustomed  to  hardship ; 
how  will  they  ascend  those  heights  of  the  king 
of  mountains  ?  Therefore,  do  not  come  with 
us. 

Fandn  said  -— 

1 5'  ^  greatly  fortunate  ones,  it  is  said 
that  there  is  no  heaven  for  a  sonless.  I  am 
sonless.     Lspeak  to  you  in  sorrow. 

16.  O  great  ascetics,  I  am  sorry,  because 
1  have  not  been  able  to  free  myself  from 
the  debt  1  owe  to  my  forefathers.  In  the 
dissolution  of  my  body,  nly  ancestors  are 
sure  to  perish. 

17.  Men  are  born  in  this  world  with 
four  debts, — namely  the  debts  due  to  the 
ancestors,  the  celestials,  the  Rishis  and  other 
men.     They  must  be  discharged  with  virtue. 

18.  It  has  been  established  by  the  learned 
men  that  no  regions  of  bliss  exist  for  those 
who  neglect  to  pay  in  due  time  these  debts. 

19.  The  clestials  are  paid  (gratified)  by 
sacrifices,  the  Rishis  by  study  and  medita- 
tion, the  Pitris  by  begetting  children  and 
performing  Sraddha^  and  the  other  men  by 
humanity  and  kindness. 

20.  1  have  virtuously  discharged  my 
debts  to  the  celestials,  Rishis  and  other 
men.  But  there  are  those  (Pitris)  who 
are  sure  to  perish  at  the  dissolution  of  my 
body. 

21.  O  ascetics,  I  am  not  as  yet  free  from 
the  debt  I  owe  to  my  ancestors.  The  best 
of  men  were  born  to  beget  children  to  dis- 
cliarge  that  debt. 

22.  As  I  was  begotten  by  the  great  Rishi 
on  the  field  of  my  father,  so  should  children 
be  begotten  on  my  soil  (wives). 

The  Rishis  said  :— 

23.  O  virtuous-minded  mart,  O  king, 
there  is  progeny  for  you  that  will  he  sinless, 
g^reatly  fortunate  and  like  the  celestials  them- 
selves. VV«  see  this  with  our  prophetic 
eyes. 

24.  O  best  of  kings,  therefore,  accomplish 
the  purposes  of  the  celestials  by  your  acts. 
The  mtelligent  man  who  acts  with  deliberation 
always  obtains  good  fruits. 

25.  Therefore,  O  king,  you  should  exert 
yourself.  The  fruits  you  will  obtain  is  visible. 
You  will  surely  obtain  accomplished  and 
agreeable  sons. 

Vaishampayana  said  -— 

26.  Having  heard  these  words  of  the 
ascetics,  and  remembering  the  loss  of  his 
precreative  power  owing  to  the  curse  of  the 
dter^  Pajidu  began  to  reflects 


27.  He  told  his  lawfully  wedded  wifej 
illustrious  Kunti,  in  private,  "  Try  to  rais^ 
offspring  at  this  emergency. 

28.  O  Kunti,  the  wise  expounders  of  the 
eternal  religion  say  that  son  is  the  source  of 
virtuous  fame  in  the  three  worlds. 

29.  Sacrifices,  gifts  in  charity,  ascetic 
penanees,  and  carefully  observed  vows,  do 
not  free  a  sonless  man  from  his  sins. 

30.  O  lady  of  sweet  smiles,  knowing  all 
this,  I  am  certain  that  sonless  as  I  am,  I 
shall  not  obtain  the  regions  of  felicity. 

31.  O  timid  lady,  as  I  was  formerly  ad- 
dicted  to  cruel  acts  and   led  a  vicious  life, 
I  have  lost  my  power  of  procreation   by   the 
curse  of  the  deer. 

32.  O  Pritha,  the  religious  books  men- 
tion of  six  kinds  of  sons  who  are  both  heirs 
and  kinsmen,  and  six  kinds  more  who  arei 
not  heirs,  but  kinsmen;  I  shall  speak  of  them  j 
listen  to  me. 

33 — 34«  (They  are)^  i.  Aurashd {the son 
begotten  by  one's  own  self  on  his  own  wife),  2i 
Prantta  (the  son  begotten  on  one's  own 
wife  by  an  accomplished  person),  3.  Pari^ 
krita  (the  son  begotten  on  one's  wife  by 
a  man  for  a  pecuniary  consideration),  4^ 
Paunarvava  (the  son  begotten  on  a  wife 
after  her  husband's  death),  5.  Kanin  (the 
son  bom  in  the  maidenhood),  6.  Kuttda 
(the  son  born  of  a  woman  who  had  inter- 
course with  four  persons),  7.  Dattya  (the 
son  given  by  another),  8.  Krita  (the  son 
bought  from  another),  9.  Upakrita  (the 
son  coming  to  one  out  of  gratitude),  10. 
Sayang  upagaia  the  son  corning  himself  to 
give  him  away,  11.  Shada  (the  son  born 
m  a  pregnant  bride),  12.  Hina  Jonidhriia 
(the  son  bom  of  a  wife  of  a  lower  caste.) 

35.  On  the  failure  of  getting  offspring  of 
the  first  class,  the  mother  should  try  to  get 
the  offspring  of  the  next  class  and  so  on. 
At  the  time  of  emergency  (failure  of  off- 
spring), men  raise  up  sons  by  their  accom- 
plished younger  brothers. 

36.  O  Pritha,  the  self-created  Manu  has 
said  that  men,  failing  to  obtain  son  of  their 
own,  might  raise  up  excellent  virtue -giving 
sons  by  others. 

37.  As  I  am  destitute  of  the  power  of 
procreation,  I  command  you  to  raise  illus- 
trious offsprirtg  by  some  men  equal  or 
superior  to  me. 

38.  O  Kunti,  hear  the  history  of  that 
wife  of  a  hero,  the  daughter  of  Saradayana, 
who  raised  offspring  at  the  command  of  her 
lord. 

39.  O  kunti,  after  the  bath  when  h§i: 
seasdn  came,  she  went  in  the  night  to  si 
place  where  four  roads  irifet.  Worshipping^ 
a    Brahmansl^  who  was  crowned  With  asfettiS 


i;^ 


MAHABHARATA. 


success,  she  poured  libations   in  the  fire  of 
Pungsavana, 

40.  After  perform  in  jjc  this,  she  lived  with 
him  ;  and  thus  were  begotten  on  her  three 
sons,  Durjaya  being  the  eldest. 

41.  O  greatly  fortunate  lady,  like  her 
you  too  at  my  command  raise  offspring  by 
some  Brahmana  who  is  superior  to  me  in 
ascetic  merits. 

Thus  ends  the  hundred  and  twentieth 
chapter,  the  colloquy  between  Pandit  and 
Pritha,  in  the  Samhhava  of  the  Adi  Parva, 


CHAPTER   CXXI. 
(SAMBHAVA  V'\K\\)^Continued. 

Vaishampayana  said  :— 

1.  O  great  kingi  having  been  thus  ad- 
dressed,.  Kunti  replied  to  her  heroic  lord, 
king  Pandu,  the  best  of  the  Kurus. 

Eonti  said  :— 

2.  O  virtuous  one,  you  should  not  say  so 
to  me.  O  lotus-eyed  one,  I  am  your  law- 
hilly  wedded  wife,  ever  devoted  to  you. 

3.  O  mighty-armed  descendant  of  the 
Bharata  race,  you  should  in  righteousness 
beget -on    me  greatly  powerful  children. 

4.  O  best  of  qien,  I  shall  go  to  heaven 
with  you.  O  descendant  of  Kuru,  embrace 
me  to  beget  offspring. 

5.  1  shall  not  certainly,  even  in  imagina- 
tion, accept  any  other  man  "except  you  in 
my  embrace.  Who  is  there  in  this  world 
who  could  be  superior  to  you  ? 

6.  O  virtuous-minded  man,  O  large- 
eyed  one,  hear  the  (following)  Pauranic 
narrative  which  was  heard  by  me  and  which  I 
shall  now  narrate  to  you. 

7.  **  In  ancient  times  there  was  a  king 
known  by  the  name  of  Vyushitashwa,  the 
e)<pander  of  the  Puru  dynasty,  who  was 
exceedingly  virtuous. 

3.  In  the  sacrifice  which  that  virtuous 
and  mighty-armed  man  performed,  the 
celestials  with    Indra  and  Devarshis  came. 

9.  In  thesacrifice  of  the  illustrious  royal 
sage  V^-ushitashwa,  Indra  was  so  intoxi- 
cated with  Soma  drink  and  the  Brahmanas 
with  Dhakshina  (ofiferings)  that  the  celes- 
tials and  the  Brahmana  Rishis  performed 
everything  of  it  themselves. 

10.  O  king,  thereupon  Vyushitashwa 
began  to  shine  over  all  creatures  like  the 
mm  after  the  season  of  frost. 

11.  O  best  of  kings,  he  conquered  all 
the    monarchs  of    the    east,     west,     north 


and  south,  and  he  exacted  tribute  from  tKetn 
all. 

12.  O  king,  he  was  endued  with  the 
strength  of  ten  elephants.  Vyusitashwa  did 
all  this  in  his  great  Horse-sacrifice. 

13.  O  best  of  the  Kurus,  the  men,  learned 
in  the  Puranas,  sing  this  verse  in  order  to 
increase  the  fame  of  that  king  of  men, 
Vyusitashwa. 

14.  Vyusitashwa  has  conquered  the  whole 
earth  as  far  as  the  sea.  He  protects  all 
classes  of  his  subjects  as  a  father  protects  his 
own  sons. 

15.  He  performed  many  sacrifices  and 
gave  away  much  wealth  to  the  Brahmanas. 
Collecting  jewels  and  precious  stones,  he 
performed  afterwards  great  sacrifices. 

16.  Extracting  a  large  quantity  of  Soma 
juice,  he  performed  (the  gfreat  sacrifice)  Soma 
Sangstha,  O  king,  his  beloved  wife  was 
the  daughter  of  Kakshivana,  named  Vadra, 
unrivalled  on  earth  for  her  beauty. 

17 — 18.  We  have  heard,  they  deeply 
loved  each  other.  He  was  seldom  separa- 
ted from  his  wife.  Intercourse  with  her 
brought  in  Consumption,  and  he  soon  died 
sinking  like  the  sun  in  its  glory.  She  be- 
came afllicted  with  great  grief  at  her  hus- 
band's death. 

19.  O  best  of  men,  O  king,  hear  how 
Vadra,  being  childless  and  afHictcd  witli 
grief,  bewailed  for  her  husband.  I  shall 
recount  it. 

Vadra  said  :— 

20.  O  greatly  learned  man  in  religious 
precepts,  women  serve  no  purpose  when 
their  husband  is  dead.  She  who  lives  with- 
out her  husband  lives  a  miserable  life. 

21.  O  best  of  Kshatryas,  death  is  pre- 
ferable to  one  who  has  lost  her  husband.  I 
wish  to  follow  the  way  you  have  gone.  Be 
kind  towards  me  and  take  me  with  you. 

22.  1  am  unable  in  your  absence  to 
bear  life  for  a  moment.  O  king,  be  kind 
to  me  and  take  me  soon   away. 

23.  O  best  of  men,  I  shall  follow  you 
over  even  and  uneven  ground.  Going  with 
you,  I  shall  never  return  again. 

24.  O  king,  I  shall  follow  you  as  a 
shadow.  I  shall  be  always  obedient  to  you. 
O  best  of  kings,  I  shall  ever  remain  engaged 
in  doing  your  favourite  works. 

25.  O  king,  O  lotns-eyed,  from  this  day 
the  heart-sucking  afQiction  wifl  always  over* 
whelm  me  for  your  death. 

26.  Unfortunate  am  1 1  Some  loving 
couple  had  no  doubt  been  separated  by  mo 
in  my  former  life.  From  this  I  am  separat- 
ed from  you. 


ADI   PARVA. 


'73 


27.  O  king,  she,  who  lives  even  for  a 
moment  after  being  separated  from  her  hus- 
band, that  sinful  woman,  lives  in  great 
misery  and  in  hell. 

28.  Some  loving  couple  must  have  been 
separated  by  me  in  my  former  birth  j  from 
that  sin,  acquired  in  my  former  bo3y, 

29.  O  king,  I  now  suffer  this  great  pain 
in  consequence  of  your  separation  from  me. 
O  king,  from  this  day  I  shall  lie  on  Kusha 
grass. 

30.  I  shall  abstain  from  every  luxury, 
being  ever  desirous  of  seeing  you.  O  best  of 
men,  show  yourself  to  me.     O  king  of  men, 

0  lord,  command  your  wretched  and  bitterly 
weeping  wife,  plunged  in  great  misery. 

Kunti  said  :— 

31.  It  was  thus  she  bewailed  again  and 
again  embracing  the  corpse  (of  her  husband). 
She    was  then  addressed  by    an  invisible 

,  voice. 

The  voice  said  :— 

32.  O  Vadra,  rise  up  and  leave  this  place. 

1  grant  you  this  boon.     O   lady  of  sweet 
smilesi  I  shall  beget  offspring  on  you. 

33.  O  beautiful  featured  lady,  lie  down 
with  me  on  your  bed  on  the  eighth  or  the 
fourteenth  day  of  the  moon  after  the  bath  of 
your  season. 

Exmti  said  :— 

34.  Having  been  thus  addressed  by  the 
invisible  voice,  the  chaste  lady  (Vadra),  de- 
sirous of  offspring,  did  as  she  was  directed. 

35.  O  best  of  the  Bharatas,  O  excellent 
descendant  of  the  Bharata  race,  that  lady 

fave  birth  to  three  Salyas  and  four  Madras 
y   that  corpse." 

36.  O  best  of  the  Bharatas,  you  too  like 
him  beget  offspring  by  your  ascetic  power. 

Thus  ends  the  hundred  and  twenty  first 
chapter t  the  history  of  Vyusitushwa,  in  the 
Sambhava  of  the  Adi  Parva. 


CHAPTER  CXXII. 
(SAMBHAVA  PARVA). --Con tinned. 

Vaishampayana  said  :— 

1.  Having  been  thus  addressed,  the  king 
(Pandu),  learned  in  the  precepts  of  reli- 
gious spoke  these  words  of  virtuous  import 
to  that  lady  (his  wife). 

Panda  said  :— 

2.  O  Kunti,  what  you  have  said  is  true. 
Vyusitashwa  of  old  did  exactly  as  you  said  ; 
he  was  like  a  celestial. 


3.  But  I  shall  tell  you  the  religious  pre- 
cepts which  the  illustrious  Rishis,  learn- 
ed in  the  precepts  of  virtue,  said  in  the 
Puranas. 

4.  O  beautiful  featured  lady,  O  lady 
of  sweet  smiles,  women  were  not  formerly 
kept  within  the  house.  They  used  to  go 
about  freely  and  enjoyed  as  they  liked. 

5.  O  fortunate  lady,  O  beautiful  one^ 
they  had  promiscuous  intercourse  from 
their  maidennood,  and  they  were  not  faithful 
to  their  husbands.  But  they  were  not  re- 
garded sinful,  for  it  was  the  custom  of 
the  age. 

6.  That  very  ussage  of  the  olden  time 
is  up  to  date  followed  by  birds  and  beasts,, 
and  they  are  free  from  anger  and  passi^ 
ons  (for  this  primiscuous  intercourse). 

7.  O  lady  of  tapering  thighs,  the  practice,- 
being  sanctioned  by  precidents,  is  praisecf 
by  great  Rishis  ;  it  is  still  regarded  with- 
respect  by  the  Northern  Kurus. 

8.  O  lady  of  sweet  smiles,  this  etemaf 
ussage,  very  favourable  to  the  women,  had 
the  sanction  of  antiquity  ;  the  present 
practice  has  been  established  only  very 
lately.  Hear,  I  shall  narrate  to  you  in  detail 
who  established  it,  and  why. 

9.  We  have  heard  that  there  was  a  great 
Rishi,  named  Uddalaka.  He  had  a  son, 
known  by  the  name  of  Swetaketu,  who  was 
also  a  Rishi. 

10.  O  lotus-eyed  one,  the  present  virtu- 
ous practice  was  established  by  that  Sweta- 
ketu in  anger.  I  shall  tell  you  why  he  did 
it. 

11.  One  day,*in  the  time  of  yore,  in  the 
very  presence  of  Swetakatu's  father,  a 
Brahmana  came,  and  taking  his  (Swetake- 
tu's)  mother  by  the  hand  said,  "  Let  us  go,** 

12.  Having  seen  his  mother  taken  away 
as  if  by  force,  the  son  of  the  Rishi  grew 
angry  and  became  very  much  afflicted  with 
sorrow. 

13.  Seeing  him  angry,  his  father  told 
Swetaketu,  "  O  child,  do  not  be  angry. 
This  is  an  eternal  ussage. 

14.  The  women  of  all  the  oiders  on 
earth  are  free.  O  son,  men,  in  this  matter 
as  regards  their  respective  orders,  act  as 
kine." 

15.  The  son  of  the  Rishi,  Swetaketu, 
disapproved  of  this  ussage,  and  he  estab- 
lished the  following  practice  on  earth  as 
regards  men  and  women. 

16.  O  greatly  illustrious  lady,  we  have 
heard  that  the  present  practice  among  men 
and  womep,  dates  from  that  day  but  not 
among  other  animals. 


»74 


MAHABHARATA. 


Swetaketu  said:— 

17.  The  wife,  not  adherinjy  to  her  hus- 
band, will  be  sinful  from  this  date  ;  she  will 
commit  as  great  and  painful  sin  as  the 
killing  of  an  embryo. 

18.  The  men,  who  will  go  to  other 
women  neglecting  a  chaste  and  loving  wife 
who  has  from  her  maidenhood  observed  a 
vow  of  purity,  will  commit  the  same  sin. 

19.  The  woman,  who  being  commanded 
by  her  husband  to  raise  offspring,  will  refuse 
to  do  it,  will  commit  also  the  same  sin. 

Panda  said  :— 

20.  O  timid  lady,  it  was  thus  established 
by  force  ir  olden  time  the  present  virtuous 
ussage  by  Uddalaka's  son  Swetaketu." 

21.  O  lady  of  the  tapering  thighs,  we 
have  heard  that  Madayanti,  being  appoin- 
ted by  (her  husband)  Saudasa,  went  to 
Rishi  Vasishta  to  raise  up  offspring. 

22.  That  lady  obtained  from  him  a  son, 
named  Asmaka.  She  did  this,  moved  by  the 
desire  of  doing  good  to  her  husband. 

23.  O  lotus^eyed  one,  O  timid  girl,  you 
know  our  birth,  begotten  by  Krishna  Dwai- 
payana,  in  order  to  expand  the  Kuru  race. 

24.  O  faultless  one,  seeing  all  these 
precedents,  you  should  do  my  bidding  which 
IS  not  inconsistent  with  virtue. 

25 — 26.  O  princess,  O  devoted  wife,  ths 
men  learned  in  the  precepts  of  virtue,  said 
that  a  wife  in  her  season  must  seek  her 
husband,  though  she  may  be  free  at  other 
times.  The  wise  have  said  that  this  was 
the  ancient  practice. 

27.  But,  O  princess,  men,  learned  in  the 
Vedas,  have  declared  that  whether  the  act 
be  sinful  or  sinless,  it  is  the  duty  of  the 
wife  to  do  what  her  husband   commands 

28.  O  lady  of  faultless  features,  especial- 
ly I  who  am  deprived  of  the  p>ower  of  pro- 
creation, having  yet  become  desirous  of 
seeing  son,  should  more  to  be  obeyed  by 
you. 

29.  O  amiable  girl,  joining  my  palms 
furnished  with  rosy  fingers  like  lotus-leaves, 
I  place  my  hand  on  your  head  to  propitiate 
you. 

30.  O  lady  of  beautiful  hair,  you  should 
raise  accomplished  sons  at  my  command  by 
the  help  of  same  Brahmanas   possessed   of 

freat  ascetic  merits.  O  lady  of  beautiful 
ips,  by  your  doing  this,  I  shall  go  to  the 
way  reserved  for  those  that  are  blessed 
with  sons. 

Vaishampayana  said  :— 

31.  Having  been  thus  addressed  by  that 
subjugator    of    hostile    cities,    Pandu,    the 


beautiful  Kunti,  ever  engaged  in  doing  good 
to  her  husband,  thus  replied, 

Zunti  said  :— 

32.  O  lord,  I  Was  engaged  in  my  girl- 
hood at  my  father's  house  in  attending  upon 
all  guests.*  I  attentively  serVed  the  Bnah-* 
manas  of  rigid  vows* 

33-  I  gratified  with  all  attentions  that 
Brahmana,  known  as  Durvasha,  who  had 
all  his  possions  under  control,  and  who 
was  acquainted  with  all  the  mysteries  of 
religion. 

34.  Pleased  with  the  attention  with  which 
I  waited  upon  himi  that  illustrious  (Brah- 
mana) gave  me  a  boon  in  the  form^of  a 
Mantra,     He  told  me, 

35.  "  Any  of  the  celestials,  whom  you  will 
call  by  this  {Mantrap,  will  be  obedient  to 
you,  whether  he  likes  it  or  not. 

36.  O    princess,  by  each  of  their  favour, 
you,  shall  have  offspring."  O  descendant  of  t 
the  Bharata  race,  this  was  told  to  me  by  him 
at  my  father's  house. 

37.  O  king,  the  words,  uttered  by  the 
Brahmana,  can  never  be  false ;  the  time  has 
come  when  they  may  yield  fruits.  Com- 
manded by  you,  I  can  call  the  celestials 

38.  By  that  Mantra  to  raise  up  good 
offspring.  O  royal  sa^e,  O  foremost  of 
truthful  men,  tell  me  which  of  the  celestials 
I  shall  call.  Know,  I  wait  your  commands 
in  this  matter. 

Panda  said  :— 

39.  O  beautiful  lady,  O  amiable  ond 
try  to  do  it  to-day  in  the  proper  form.  Cal, 
Dharma  (the  god  of  justice),  for  he  is  the 
most  virtuous  in  the  world. 

40.  O  beautiful  lady,  Dharma  will  never 
be  able  to  pollute  us  with  sin,  and  people  will 
also  consider  that  what  we  do  is  never 
sinful. 

41.  There  is  no  doubt  the  son   thus  be- 

fotten   will    be  virtuous  among  the   Kurus. 
•egotten  by  Dharma,his  mind  will  never  be 
in  sin. 

42.  Therefore,  O  lady  of  sweet  smiles, 
keeping  virtue  before  your  e3'es  and  obser- 
ving all  vows,  call  Dharma  by  the  help  ctf 
your  solicitations  and  incantations. 

Vaishampayana  said  :— 

43.  That  best  of  women,  (Kunti),  having 
been  thus  addressed,  said  *'  Be  it  so."  She 
then  went  round  him  (for  seven  times)  and 
resolved  to  do  his  bidding. 

Thus  ends  the  hundred  and  hoenty 
second  thapter^  the  account  of  the  raising 
up  of  Kunti' s  children,  in  the  Sambhav^ 
of  the  Adi  Parva* 


ADI   PARVA. 


175 


CHAPTER  cxxm. 

(SAMBHAVA    ^\K\A).-^Continned. 

Vaishampayana  said:— 

1.  O  Janamejaya,  when  Gandhari  was 
pregnant  for  a  year,  it  was  then  that  Kunti 
called  the  eternal  Dharma  for  offspring. 

2.  That  lady  (Kunti)  offered  adorations 
to  Dharma  and  repeated  in  the  proper  form 
the  MantrOf  formerly  given  to  her  by  Dur- 
vasha. 

3.  The  deity  Dharma,  being  overpowered 
by  the  Mantra,  came  on  his  car  resplen- 
dent as  the  sun  to  the  place  where  Kunti 
was  seated. 

4.  Smiling  he  said  to  her,  "O  Kunti, 
what  am  I  to  give  you  ?"  Kunti  also  smi- 
lingly said,    "  You  must  give  me  offspring." 

5.  She  was  united  with  Dharma  in  his 
Yoga  (spiritual)  form,  and  that  beautiful 
lady  obtained  a  son  devoted  to  the  good 
of  all  creatures. 

6—7.  She  gave  birth  to  an  excellent 
son,  who  became  afterwards  greatly 
famous,  at  the  eighth  Muliurta  called 
Abhijit  of  the  hourofnoon  of  that  very  auspi- 
<nous  day  of  the  eight  month,  the  fifth  of  the 
white  fort-night,  when  the  star  Jeshta  in 
conjunction  with  moon  was  in  ascendant. 
As  soon  as  the  child  was  born,  an  invisible 
voice  said, 

8.  "This  (child)  will  be  the  best  of  men 
and  the  foremost  of  all  the  virtuous.  He 
will  be  truthful  and  (also)  greatly  powerful ; 
he  will  be  the  ruler  of  the  earth. 

9.  This  eldest  son  of  Pandu  will  be 
known  as  Yudhisthira ;  he  will  be  a  famous 
king,  known  all  over  the  three  worlds. 

10.  He  will  be  endued  with  splendour, 
^me  and  vows.  Having  obtained  this 
virtuous  son,  Pandu  again  told  her, 

11.  "The  wise  say  that  Kshatryas  aie 
the  foremost  in  strength  ;  therefore,  ask  for  a 
son  of  great  strength^*.  Having  been  thus 
addre^«d,  she  invoked  Va^n. 

12.  Thereujpon  the  greatly  strong  Vayu 
came  to  her  riding  on  a  dfeer,  (and  he  asked), 
"O  Kunti,  what  am  1  to  give  you  ?  Tell  me 
what  b  in  your  mind." 

13.  Smiling  in  basMulness,  she  said, 
"O  best  of  celestials,  give  me  a  son,  who  is 
strong,  who  is  huge  and  who  is  capable 
of  hurabitng  the  pride  of  everybody." 

14-  By  him  w«s  bom  Bhima,  endued 
with  great  strength  ;  and  on  the  birth  of  this 
greatly  strong  man,  an  invisible  voice 
said* 

15-  "This  child  will  be  foremost  of  all 
endued    with  strength."     O  descendant   of 


the  Bharata  race,  the  folFowing  extra- 
ordinary  mcident  happened  as  soon  as 
tSnima  was   bom. 

16—18.  Falling  from  his  mother's  lap  on  the 
mountain  he  broke  into  fragments  the  stone 
on  which  he  fell.  Kunti  suddenly  rose  up  from 
the  fear  of  a  tiger,  forgetting  that  the  child 
lav  asleep  on  her  lap.  As  she  rose,  the  child, 
whose  body  was  as  hard  as  the  thunder-bolt 
tell  on  the  stone  and  broke  it  into  a  hundred 
pieces.  Seeing  the  breaking  of  the  stone, 
fandu  became  very  much  astonished. 

19.  O  best  of  the  Bharatas,  the  day  on 
waich  Bhima  was  bom,  on  that  very  day, 
the  kmg  of  the  world,  Duryodhana,  was  also 
»orn. 

20.  On  the  birth  of  Bhima,  Pandu  a^ain 
began  to  reflect,  "How  can  I  obtain  a  very 
superior  son  who  will  be  the  best  of 
men? 

/rf';-  '^Y'^  J.  ^^'"''^  depends  on  Daiva 
(Uesuny)  and  Purushakara  (exertion).  But 
Destiny  is  gained  in  time  by  the  grace  of 
Providence. 

22.  We  have  heard  that  Indra  is  the 
toremost  (among  the  celestials)  and  the  kine 
of  the  Devas.  He  is  endued  with  immea- 
surable might,  energy,  prowess  and  glory. 

x^}:  P'"^'*^>''"&  ^'"i  by  my  asceticism,  I 
shall  obtain  a  greatly  powerful  son.  The 
son    that  he  will  give  me  will  be   superior  to 

ail. 

.    24.     He  will  be  capable  of  defeating    the 
inhabitants    of  earth  and  those  who  are    not 
of    this  earth,     i    shall,  therefore    practise 
severest    asceticism    ^-ith   heart,  deed    and 
speech." 

25.  Thereupon    the  descendant  of  Kuru 
the  great  king  Pandu,  after  consulting    with 
the    great  Rishis,    commanded     Kunti    to 
observe  an  auspicious  vow   for  one  full  year. 

26.  That  mighty-armed  man  (Pandu). 
himself  stood  upon  his  one  leg  and  began  to 
perform  the  severest  asceticism  and  j^n- 

CCS. 

27.  He  practised  severe  austerities  from 
morning  to  evening  with  his  mind  deep  in 
mediution  in  order  to  gratify  the  lord  of  the 
celestials.  It  was  after  a  longtime  that 
Indra  appeared. 

Indra  said  :— 

28.  I  shall  gii-e  you  a  son  who  will  be 
famous  all  over  the  three  worlds  and  who 
jwll  promote  the  welfare  of  the  Brahmanas, 
kine  and  all  honest  men. 

.i,f^k  T?'*^^?  l^'  J  f ^"  grive  you  wUI  be 
the  chastiser  of  the  wicked  and  the  delight  of 
his  friends  and  relations.  He  will  be  the 
foremost  of  all  and  the  sla3'er  of  all  foes 


176 


MAHA^IlARAtA. 


Vaishampayana  said  :— 

30.  Having  been  thus  addressed  by  the 
illustrious  Indra,  the  virtuous  Kuru  king 
(Pandu),  remembering  the  words  of  the 
king  of  the  celestials  said  to  Kunti, 

Pandu  said  :— 

31.  O  fortunate  one,  your  vow  has  been 
successful.  The  king  of  the  celestials  is 
gratified.  He  is  willing  to  give  you  a  son 
such  as  you  desire  to  have. 

32—33.  O  lady  of  beautiful  thighs,  O 
lady  of  sweet  smiles,  raise  up  a  son,  (who 
will  be)  of  superior  human  achievements  and 
great  fame,  (who  will  be)  a  chastiser  of 
enemies  and  a  greatly  wise  man,  (who  will 
possess)  a  great  soul,  (who  will  be)  invincible 
n  battle,  (who  will  be)  as  effulgent  as  the 
sun  (who  will  be)  very  handsome,  and  endued 
with  all  the  Kshatrya  splendour.  Call  the 
lord  of  the  celestials,  1  have  gratified  him. 

Vaishampayana  said  -— 

34.  Having  been  thus  addressed,  the 
illustrious  Kunti  invoked  Indra.  The  lord 
of  the  celestials  came  and  begot  Aryuna. 

35.  As  soon  as  the  prince  was  born,  an 
invisible  voice  filled  the  whole  sky  with  a 
loud  and  deep  roar. 

36.  Addressing  Kunti,  it  said  in  a  distinct 
voice  in  the  hearing  of  every  creature  dwel- 
ling in  that  hermitage, 

37.  *'  O  Kunti,  (^his  chiW)  will  be  equal 
to  Kartavirja  and  Siva  in  prowess  ;  he  will 
be  invincible  like  Indra  himself.  He  will 
spread  your  fame  everywhere, 

36.  As  Vishnu  enhanced  Aditi's  joy,  so 
Aryuna  (this  child)  like  Vishnu  will  enhance 
your  joy. 

39.  He  will  maintain  the  Lakshmi  (god- 
dess of  prosperity)  of  the  Kuru  dynasty  by 
subjugating  Madra,  the  Somakhas  with  the 
Kurus,  Chedi,  Kashi  and  Kurusha. 

40.  Agni  will  be  greatly  gratified  wUh 
the  fat  of  all^creatures  which  will  be  burnt 
in  the  Khandava  (forest)  through  the 
strength  of  arms  of  this  (hero). 

41.  This  grcady  powerful  hero  with  his 
brothers  will  conquer  all  the  weak  kings,  and 
perform  three  great  horse-sacrifices. 

42.  O  Kunti,  he  will  be  equal  to  the  son 
of  Jamadagni  (Parashurama)  and  Visihnu 
in  prowess.  He  will  be  the  foremost  of  all 
men  endued  with  great  strength ;  he  will  be 
greatly  famous. 

43.  He  will  gratify  in  battle  the  great 
god  Sankara  (Siva),  and  he  will  receive  from 
him  a  weapon,  named  Pashupaiat  which  will 
be  given  to  him  with  pleasure. 


44.  By  command  of  Indra,  your  this 
mighty-armed  son  will  kilt  those  Daityas, 
called  NibatkabachaSt  Mho  are  enimies  of 
the  celestials. 

45.  He  will  also  acquire  all  kinds  of 
celestial  weapons  ,*  and  this  best  of  men  will 
retrieve  the  lost  fortunes  of  his  race." 

Vaishampayana  said  :— 

46—47.  Kunti  heard  these  extraordinary 
words  in  her  lying-in -room.  Having  heard 
these  words,  so  loudly  uttered,  the  ascetics, 
dwelling  on  that  mountain  with  hundred 
peaks  and  the  celestials  with  Indra  sittii^  on 
their  cars,  became  exceedingly  happy. 

48.  The  sounds  of  drums  rose  in  the 
sky  and  made  a  great  noise ;  and  the  whole 
place  was  covered  with  the  showers  of 
flowers. 

49.  The  various  tribes  of  the  cdestials 
assembled  to  adore  Partha  (Aryuna).  The 
sons  of  Kadru,  the  scm  of  Binata,  the  Can* 
dharvas, 

50.  The  lords  of  the  creatures,  the 
seven  great  Rishis,  namely,  Bharadwaja, 
Kashvapa,  Gautama,  Vishwamitra,  Jama- 
dagni, Vashista  and  the  illustrious  Atrt« 
who  illuminated  the  world  when  the  sun 
was  lost  came  there. 

51.  Marichi,  Angara,  Pulastya,  Pulaha 
Kratu,  the  Prajapati  Daksha,  the  Gandhar- 
vas,  and  the  Apsaras,  all  came  there. 

52.  The  Apsara  ladies,  decked  with 
celestial  garlands  and  every  ornament 
and  attired  in  fine  robes,  began  to  dance 
chanting  the  praises  of  Vibhatsa  (Aryuna). 

53.  The    great    Rishis    began  to  utter 
I  the  propitiatory  Mantras  every  where ;  and 

hanasome  Tumvara  began  to  sing. 

54 — 58.  Bhimascna,  Ugrasena,  Umayus 
Anagha,  Gopati,  Dhritarastra,  Surja,  Var- 
cha,  Vugapa,  Trinapa,  Krashni,  Nandi, 
Chitraratha,  Salisira,  Parjanya,  Kali, 
Narada,  Soddha,  Vrihaddha,  Brihaka, 
Karala,  Bramhachari,  Vahuguna,  Suvama, 
Vishwasu,  Bhumanya,  Suchandra,  Sans, 
the  celebrated  tribes  of  Haha  and  Huhu, 
gifted  with  sweet  melody  of  voice, — O  king, 
all  these  celestials  and  Gandharvas  came 
there, 

59.  Many  famous  Apsaras  of  large  eyes, 
decked  in  every  ornament,  came  there  in 
joy  to  dance  and  sing. 

60—63.  Anuchana,  Anavadya,  Guna- 
mukha,  Gunavara,  Adrilc^,  Soma,  M«ra- 
keshi,  Ahimvusha,  Marichi,^  Suchtka, 
Vidyutpama,-  Tilatama,  Amvica,  Laksh* 
mana,  Kshema,  Devi,  Rambha,  Mono* 
roma,  Ashita,  Suvahu,  Suprya,  Suva^u, 
Pundacjkai  Sugandha,  Surashai  Pramathmi 


ADI  PARVA. 


I7f 


Kamya,  and  Saradwati,  all  danced  there 
together.  Menaka,  Sahajanya,  Kamlka, 
Panjikasthala, 

64—65.  Ritusthala,  Ghritachi,  Viswachi, 
Purvacheti,  Umlocha,  Pramlocha,  and  Ur- 
vashi,  these  large  eyed  dancing  girls  of 
heaven  all  came  there  and  sang  in  chorus. 
Dhatri,  Arjamana,  Mittra,  Varuna,  Angsa, 
Vaga, 

66*— 67.  Indra,  Vivashwata,  Pushana, 
Tastri,  Savita,  Parjanya  alias  Vishnu, — 
these  twelve  Adityas  glorified  the  son  of 
Pandu  remaining  m  the  sky,  Mrigabhya- 
dha,  Sarpa,  illustrious  Niriti, 

68.  Ajaikapada,  Ahivardhana,  Pinakin, 
Dahana,  Iswara,  Kapalin,  Sthanu  and  the 
illustrious  Bhaga, — these  eleven  Rudras 
also  came  there. 

69.  The  Aswinis,  the  eight  Vasus,  the 
mighty  Maruts,  the  Vishw£ulevas  and  the 
SaBdhyas  also  came  there. 

70—71.  Karkotoka,  Vasuki,  Kachapa, 
Kunda  and  the  great  Naga  Takshaka,  those 
mighty  and  wrathful  Nagas  possesed  of 
ascetic  merits,  and  other  Nagas  also  came 
there. 

72.  Tarkha,  Arishtanemi,  Garuda,  Ashi- 
dhaja,  Aruna  and  Aruni  of  the  race  of  Vina- 
ta  aJso  came  there. 

73.  Only  the  great  Rishis,  who  were 
crowned  with  ascetic  success,  saw  those  cel- 
estials and  others  seated  on  their  cars  or 
standing  on  the  mountain  peaks.  The 
others  could  not  see  them. 

74.  Those  excellent  Rishis  were  astonish- 
ed to  see  that  wonderful  sight,  and  their  love 
and  affection  for  Pandu  s  sons  were  en- 
hanced, 

75.  The  illustrious  Pandu,  desirous  of 
eetting  more  sons,  wished  to  speak  again  to 
his  lawful  wife,  but  Kunti  addressed  him 
thus, 

76.  "  The  learned  men  do  not  sanction  a 
fourth  delivery  (conception)  even  in  an 
emergency.  The  woman  who  holds  inter- 
course with  four  different  men  is  called  Sai- 
rini  ,*  with  five  she  becomes  a  harlot. 

77.  O  learned  man,  well -acquainted  as 
you  are  with  the  scriptures,  why  being  temp- 
ted by  the  desire  of  offspring,  do  you  ask 
me  again,  forgetting  the  ordinance." 

Thus  ends  the'  hundred  and  twenty  third 
chapter,  the  birth  of  the  Pandavas,  in  the 
Sambhava  of  the  Adi  Parva, 


CHAPTER    CXXiv, 
(SAMBHAVA  PARV A)^Continued. 

Vaishampayana  said  :— 

1.  After  the  birth  of  the  sons  of  Kunt 
and  that  of  the  sons  of  Dhritarastra,  the 
daughter  of  the  king  of  Madra  privately 
spoke  to  Pandu  thus. 

Hadri  said  :— 

2.  O  chastiser  of  foes,  I  can  have  no 
complaint,  if  you  do  not  favourably  look  at 
me.  O  sinless  one,  I  have  no  complaint  that 
though  I  am  by  birth  superior  (to  Kunti), 
yet  I  am  inferior  to  her  in  station. 

3.  O  descendant  of  Kuru,  O  king,  I  do 
not  grieve,  hearing  that  Gandhari  has  ob- 
tained one  hundred  sons. 

4.  This  is  my  great  grief  (however)  that 
though  we  are  both  equal,  you  should 
have  sons  by  Kunti  alone. 

5.  If  the  princess  Runt!  so  provide  that 
I  should  have  offspring,  she  would  do  me  a 
great  favour,  and  she  will  also  do  you  good. 

6.  Kunti  is  my  rival,  and  therefore,  I  feel 
a  delicacy  in  soliciting  any  favour  from  her. 
If  you  are  favourably  inclined  towards  me, 
ask  her  to  grant  me  my  desire* 

Pandn  Said  :— 

7.  O  Madri,  I  have  of  ten- reflected  over 
this  matter  in  my  own  mind.  But  I  hesitat- 
ed to  tell  you,  not  knowing  whether  you 
would  like  it  or  no(. 

8.  Now  that  I  know  your  mind,  I  shall 
certainly  try  to  do  it.  I  think,  being  asked 
by  me,  she  (Kunti)  will  not  refuse. 

Vaishampayana  said  :— 

9 — ID.  Thereupon  Pandu  again  spoke 
to  Kunti  in  private;  (he  said),  "O  blessed 
lady,  grant  me  some  more  offspring  for  the 

food  of  my  race  and  of    the  whole  world, 
'rovide  that  I  myself,  my  ancestors  and  you 
also,  may  always  have  the  funeral  cake. 

11.  In  order  to  gain  fame,  do  this  diffi- 
cult work  for  me.  Indra,  though  he  has 
obtained  the  sovereignty  of  the  celestiab, 
performs  sacrifices  for  fame  alone. 

12.  O  handsome  lady,  Brahmanas, 
learned  in  Mantras t  after  having  accjuired 
ascetic  merits  most  difficult  to  be  achieved, 
still  go  to  their  preceptors  for  fame. 

13.  All  the  royal  sages  and  Brahmanas, 
possessed  of  ascetic  wealth,  have  achieved 
the  most  difficult  of  feats  for  fame  alone. 

14.  O  blameless  one,  rescue  Madri  with 
a  raft  of  offspring;  and  achieve  imperi- 
shable fame  by  making  her  a  mother  of 
children." 


23 


f;8 


MAHABHARAtA. 


r^.  Having  been  thus  addressed,  Kunti 
said  to  Madri,  *'  Think  of  some  celestial, 
froitr  whom  yoti  will  certainly  get  offspring." 

1 6.  Thereupon,  Madrl,  reflecting  som- 
ime,  thought  of  the  twin  Aswinis.  They 
came  to  her  without  delay  and  begot  off- 
spring on  her, 

17.  Namely  Nakula  and  Sahadeva, 
matchless  in  beauty  on  earth.  On  the  birth 
of  that  twin,  tlic  invisible  voice  said  : — 

18.  ''These  virtuous  and  accomplished 
sons'  will  transcend  in  energy  and  beauty 
evea  the  tu-in  Aswirws  themselves.  Pos- 
sessed of  great  energy  and  beauty,  they 
illuminated  the  whole  region. 

19.  The  inhabitants  (Rishi)  of  the  moun- 
tain with  the  hundred  peaks,  uttering  bless- 
ings on  them  and  performing  tl^e  first  rites 
of  birth,  named  them. 

20.  The  eldest  of  the  Kunti'&sons  was 
called  Yudhisthira,  the  second  was  named 
Bhimasena^  and  the  third  was  named 
Aryuna.    , 

21.  The  first  bom  of  the  twins  among 
Madri's  sons  was  named  Nakula  and  the 
next  one  Sahadeva.  The  Brahmanas  with 
much  pleasure  named  them  thus. 

22.  Those  best  of  Kurus,  the  sons  of 
Pandu,  looked  like  five  years  old  boys  when 
they  were  only  one  year  of  age. 

23.  Seeing     his^      sons    endited    with 
celestial  bcatrty  and  extraordinary  strength, 
with  super-abundant   energy,    prowess   and 
largeness  of  mind,  Pandu, 

24..  The  king,  became  exceccfingly  glad 
obtaining  such  sons.  To  aH  the  Rishis, 
inhabitants  of  the  mountain  with  the  hun- 
dred peaks, 

25.  And  to  their  wives,  they  became 
great  favourites.  Sometinfe  after,  Pandu 
again  requested  Kuntt  for  Madri, 

26.  In  private,  when  the  faaihful  Pritki 
replied  to  him  thus,  "  Having  given  her  the 
Mantra  only  for  once^  she  lias  got  two  sons. 
1  havx;  been  deceived  by  hc*r- 

27.  1  fear  she  will  surparss  me  in  the 
number  of  her  children.  This  is  the  way  o\ 
all  wicked  women,  fool  I  was,  I  did  not 
know  tjiat  by  invoking  the  twin,  gods,-  I 
might  get  two  sons  all  at  once. 

28—29.  I>o  not  corrunand  me  again,  \ 
^k  from  you  this  boon".  Thus  were  bom  to 
Pandu  five  scmis,  begotten  by  the  celestials 
and  eiwiucd  with  great  strength.  They 
achieved  great  fame  and  expanded  the 
Kuru  race.  They  were  all  as  handsome  as 
Scn^T  and  bore  all  the  auspicious  marks  on 
their  j -.rsoifr 


'KO.  They  were  proud  as  lions;  they  were 
great  bowmen  ;  their  necks  were  like  those 
of  lions,  and  they  were  capable  of  going  to 
the  place  frequented  by  lions.  These  kings 
of  men  endued  with  the  prowess  of  the  celes- 
tiab  daily  grew  up. 

31.  Seeing  them  and  fhetr  virtuous 
growth  with  years,  fhe  great  Rishis,  dwell- 
ing orr  the  Himalaya  mourttatiTs,  were  fHled 
with  astonishment  and  wonder. 

^2.  These  f\y^  (Panda vas)  amd  tTjc  hun- 
dred (sons  of  Dhritarastra),  the  expanders 
of  the- Kwru  race,  grew  up  rapidly  tike  ait 
assembly  of  lotuses  m  a  lake. 

Thus  ends  the  hundred  and  twenty  foMrtTt 
chapter^  the  birth  of  the  Pandavas^  in  the 
Sambhava^  of  the  Adi  Parva, 


CHAPTER    CXXV. 
(SAMBHAVA  PARVA)— Toi^/tifweJ, 


Vaisbampftyaiia  said  :— 

?.  _  Seeir»g  his  five  handsome  sons  before 
hkn  TIT  the  great  forest  on  the  charming 
mountain  slope.  Pandu  felt  that  ihe  old 
strength  of  his  arms  had  come  back. 

2.  One  Aiy  in  the  season  of  spring  which 
rnaddens  aH  creatures,  the  king  (Pandu)  with 
his  wife  (Madri)  roamed  in  the  woods  where 
every  tree  was  blossomed. 

3.  He  saw  Palashas,  Tilakas,  Mattgves, 
Champa kast  Paripardakas,  and  Karnikaras 
Kesharas,  Atimuktas. 

4 — S«  And  Kuruvakas,  with  maddened 
humming  Vramaras  (black  bees)  swarming 
round  them.  He  saw  the  bk>ssoming  Parijata 
trees  with  the  Kakila,  pouring  forth  his 
melodies  from  within  the  folliage  and  being 
echoed  with  the  sweet  hum  of  the  bees. 
There  were  also  many  other  Irees  bent 
down  with  the  weight  of  their  flowers  and 
fruiis. 

6.  There  were  many  lakes  overgrown 
with  lotuses.     Seeing  all  this.  Pandu  felt  the 

,  influence  ul  (the  god  of  V  love  in  his  mind. 

7.  In  a  deliglitful  iK'art  he  roamed  therms 
like  a  celestial,  followed  by  (his  wife)  Madri. 
who  was  robed  in  a  semi-transparent  doth. 

8.  Seeing  the  youthful  Madri  thus-  attir^, 
the  king's  desinc  flamed  up  Cke  a  forest- 
fire. 

9.  The  king  couki  not  suppress  his 
desire  on  seeing  his  lotus-eyed  wife,  and  he 
was'  completely  overcome  by  it  in  that 
solitude  of  the   wood. 

10.  The  king  then  seized  her  by  force, 
but  Madri,  irembllrig  in  fear,  resisted  him 
to  the  be?t  of  her  pywcr. 


M>1  PARVA. 


i7§ 


tl.     He  (the  king)  was  ihen  overcome  by 
desire  ;  he   did  not   remember   tbe  curse  (of 
the  Rishi)  ;  he  embraced  Madri  by  force, 

12 — 13.  O  descendant  of  Koru,  un- 
restrained by  the  fear  of  curse,  and  im- 
pelled by  fate,  the  king,  being  overpowered 
by  passion,  foncibly  sought  the  embraces  of 
his  wife,  as  if  to  put  an  end  to  his  life.  His 
reason,  being  clouded  by  the  Destroyer  him- 
self, after  intoxicating  his  senses  was  itself 
lost  with  his   Kfc. 

14.  The  descendant  of  Kuru,  virtuous- 
minded  Pandu  succumbed  to  the  inevitable 
influence  of  Time  while  united  with  his  wife. 

15.  Then  Madri,  embracing  the  sense- 
less (dead)  king,  began  repeatedly  to  utter 
words  of  lament. 

16.  Kunti,  with  her  sons  and  the  sons  of 
Madri,  the  Pandavas,  came  there  where  the 
king  lay  in  that  state 

17.  O  king,  Madri  then  crying  petiously 
said  to  Kunti,  "Come  here  alone  and  let  the 
children  stay  there." 

18.  Having  heard  her  these  words,  Kunti 
bade  the  children  to  remain  there,  came 
running  and  crying,  **Woe  to   mc!" 

19.  Seeing  both  Pandu  and  Madri  lying 
prostrate  on  the  ground,  she  bewailed  in 
grief  and  affliction,  saying, 

20.  **This  seU-controUed  hero  was  always 
watched  by  me  with  care.  How  did  he  em- 
brace you,  knowing  the  curse  of  the  Rishi. 

21.  O  Madri,  this  king  ought  to  have 
been  protected  by  you  ;  but  why  did  you 
tempt  the  king  in  solitude  7 

22.  He  was  always  melancholv,  thinking 
the  curse  of  the  Rishi,  How  did  he  be- 
come merry  with  you  in  solitude? 

23.  O  princess  of  Valhika,  greater  fortu- 
nate you  are  than  1 .  Vou  have  seen  the  face 
of  the  king  in  gladness  and  joy." 

Madri  said  :— 

24.  Sister,  with  tears  in  my  eyes,  I  resist- 
ed the  king,  but  he  could  not  control  himself, 
as  if  be  was  bent  upon  making  the  Rislii*s 
curse  true. 

Kunti  said":— 

25.  I  am  the  eldest  of  his  wedded  wives ; 
the  chief  religious  merit  is  mine.  O  Madri, 
therefore,  prevent  me  not  irom  what  must 
come  to  pass. 

26.  I  must  follow  our  lord  to  the  region 
of  the  dead.  Rise  up, — give  me  the  body, 
and  you  rear  the  children. 

Madri  said  :— 

27.  I  am  still  clabpmg  our  lord  and  have 
B9X  allowed  him  to  go  a^-^y.    Thgrcfcrc, 


I  f  shaH  follow  him.   1  am  not  as  yet   satiated, 
I  you  are  my  eldest  sister,  give  mc   permission 
(to  go.) 

28.  This  best  of  the  Bharata  race  came 
to  me  with  the  desire  of  having  intercourse. 
His  desire  was  not  satiated, — should  I  not  go 
to  the  region  of  the  Yama  to  gratify  him  ? 

29.  O  revered  sister,  if  I  survive  you,  it 
is  certrin  I  shall  not  be  able  to  rear  up  your 
and  ray  own  children  (with  equality)  and 
thus  sin  will  touch  me. 

30.  O  Kunti,  you  will  be  able  to  bring  up 
my  sons  as  if  they  are  yours.  The  king,  in 
seeking  mc  with  desire,  has  gone  to  the 
r^on  of  the  dead,  ^ 

31.  Therefore,  my  body  should  be  burned 
wkh  that  of  the  king.  O  revered  sister,  do 
not  refuse  me  your  permission  to  what  is 
agreeable  to  me. 

32.  You  will  certainly  bring  up  the  chil- 
dren carefuOy.  It  would  be  doing  the  great- 
est good  to  me.  I  do  not  hna  any  thing 
more  to  toll  you. 

Vaishampayana  said  :— 

33.  Having  said  this,  the  daughter  of 
the  king  of  Madra,  the  lawfully  wedded  wife 
of  that  best  of  n>cn  Pandu,  ascended  the 
funeral  pyre  of  her  lord. 

Thus  ends  the  hundred  and  the  twenty 
fifth  chapter,  the  death  of  Panda,  in  the 
Sambkava  of  the  Adi  Parva, 


CHAPTER    CXXVI 
(SAMBHAVA    PARV \)^CotttinucJ. 

Vaishampayama  said  :-- 

1.  The  Rishis,  who  were  all  celestial -I  ike 
and  wise  in  council,  seeing  the  death  of 
Paadu,  consulted  with  one  another. 

The  Sishis  said  :— 

2.  The  high-sottled  and  the  itldstrious 
(jPaadu),  abandoning   his    sovereignty  and 

"kingdom,  came  here  to  practise  asceticism 
and  received  the  protection  of  the  asce- 
tics. 

4.  The  king  Pandu  has  gone  to  heaven, 
leaving  his  wife  and  infant  sons  as  a  trust  in 
our  hands. 

4.  It  is  now  our  duty  to  go  to  his  king- 
dom with  these  his  sons,  his  body  (unbumi 
portioQ)  and  hb  wife. 

Yaishampayana  said  :— 

5 — 6.  Thus  consulting  with  one  another 
those  god-like  Rishis  of  magnanimous  hearts 
and  of  ascetic  success  rc«««^Ivcd  to  ^o  to  the 
city  9f   Hasiinapur  wiUi  the  sgnj  fi  l\.id\x 


ifio 


MAHABHARATA. 


in  their  front  and  to  place  tVem  in  the  hands 
of  Dhritarastra  and  Bhisma. 

7.  The  ascetics  started  at  that  very 
moment,  taking  with  them  the  boys,  the 
two  bodies  and  Kunti. 

8.  The  affectionate  mother,  Kunti,  though 
she  had  all  alon?  led  a  most  comfortable 
life,  now  reg^arded  the  long  journey  as 
being  very  slu>rt, 

9.  Arriving  at  Kunijangala  within  a  very 
short  time,  the  illustrious  Kunti  presented 
herself  at  the  principal  gate* 

10.  The  ascetics  told  the  gate  keepers 
•Go,  infonn  the  king."  They  went  in  a 
voment  U^the  royal  court  and  mformed 
the  king, 

11.  The  dti2ens  of  Hastinapur  were 
filled  with  wonder  on  hearing  that  thousands 
of  Charanas  and  Rishb  nad  arrived  at 
their  city. 

12.  It  was  soon  after  sunrise  that  the 
citizens  all  came  with  their  wives  and 
children,  placing  them  in  front,  to  see  these 


13.  Seated  on  thousands  of  cars  and 
conveyances,  thousands  of  Kshatryas  and 
Brahmanas  came  out  with  their  wives. 

14.  The  crowd  of  Vaisyas  and  Sudras 
was  also  very  large.  The  vast  crowd  was  very 
peaceful,  because  every  one  of  them  was 
Ihen  incHned  to  piety. 

15.  The  son  of  Santanu,  Bhisma,  Soma- 
datta  or  Valhika,  the  royal  sage  (Dhrita- 
rastra) with  the  prophetic  eyes,  and  Vidura 
himself, 

16.  The  venerable  Satyavad,  the  illas- 
trious  princess  of  Kosala  and  Gandhari 
sorrounded  by  their  maids, — all  came  out  to 
the  royal  gate. 

17.  The  hundred  sons  of  Ohritarastra, 
with  Duryodhana  at  their  head,  all  decked 
with  various  ornaments,  also  came  out. 

1 8.  Sedi^  the  great  Rtshis,  the  Kaura- 
vas  with  their  priests  bowed  down  their 
heads  in  salutations,  aad  they  all  look 
their  seats  before  them  (Rishts). 

19.  All  the  citizens  also,  bowing  down 
their  heads  touching  the  ground  in  saluta- 
txms,  took  their  seats. 

2a--2i.  O  terd,  l^isma,  seeir^  that 
vast  crowd  perfedy  still,  duly  wor^iipped 
those  ascetics  byxofferii^  them  water  to 
wash  their  £eet  and  the  customary  Argkya, 
He  then  spoke  ^  to  them  about  the 
soverdgnty  and  kingdom.  Thereupoi),  th^ 
eldest  oL  the  ascetics  with  matted  locks  and 
ddn-ckith  stood  up, 

22.  And  with  the  concurrence  of  other 
great  Rtshis,  he  ^>oke  thu£,  "The  di^ocendant  I 


of  Kuni,  the  king,  named  Pandu,  9fiet 
abandoning  pleasure  and  luxury,  went  to  the 
mountain  with  the  thousand  peaks. 

23.  He  observed  there  the  vow  of  Brah- 
macharya,  but  for  some  inscrutable 
purpose  of  the  celestials,  thb  his  eldest 
son,  Yudhtsthira,  was  born,  begotten  by 
Dharma  himself. 

24.  Then  that  h^h-souled  monasch  was 
given  another  greitly  powerful  son  by  Va>'u. 
This  is  that  foremost  m  mighty  men,  who  is 
called  Bhima. 

25.  This  other  son,  begotten  on  Konti  by 
Indra,  is  Dhananjaya  (Aryuna),  whose 
achievements  will  humble  all  bow-mca 
in  the  worid. 

26.  Look  at  these  (two)  best  of  men,  the 
ereat  bowmen,  the  twin  bojrs,  who  were 
begotten  by  Aswints  on  Madn. 

27.  The  almost  extinct  race  of  his  fore- 
fathers was  thus  revived  by  the  ilustrioos 
Pandu,  leadii^  in  piety  the  life  of  a  re- 
chtse. 

28.  The  birth,  growth  and  the  Vcdic 
studies  of  these  sons  of  Pandu  wiQ  no 
doubt  give  you  much  pleasure. 

2g.  Steadily  adhering  to  the  path 
of  the  virtuous  and  the  wise,  and  leaving 
behind  him  these  children,  Pandu  has  gone 
to  the  land  of  the  Pitris. 

30.  Seeir^  him  placed  on  the  funeral 
p>Te  and  about  to  be  burnt  down,  his  wife 
Madri  entered  the  fire,  thus  sacriBcixig 
her  life. 


31.  She  has  thus  gone  with  hkn  to 
land  of  Pati  (reserved  for  chaste  wives). 
Perform  now  those  rites  that  ^MMild  be  per- 
formed for  them. 

32.  These  are  thdr  bodies  (jnbrttnt 
portions)  ;  here  also  are  their  sons,  the 
chastisers  of  foes,  with  their  mother  ;  let 
them  be  received  in  due  honour. 


33.     After    the   completion  of    the 
funeral    rites,  let    the  virtuous    Pandu, 
supporter  of   the    dignity  of  the  Kum 
^n  the  Pitrimedha   (the  blissful  r^ion 
Jie  Pitris). 


of 


yaiRhimpayana  said :— 

34.  Having  said  this  to  the  Kurus,  the 
ascetics  with  the  Rtshi  Guhakas  instantly 
disappeared  in  the  very  sight  of  the  Kmiis. 

35.  Seeing  the  Rtshis  disappear  in  their 
s^t    like    the     dties    of    the    Gandhannt 

(vapoury  figures  appearing  and   disappear- 
ing in  the  !>kv)  the  citizens  was  iUlca  with 


ADI  PARVA. 


tSl 


wonder     and    astonishment    and  returned 
to  their  homes. 

Thus  ends  the  hundred  and  twenty  sixth 
chapter,  the  speech  of  the  Rishis,  in  the 
Sambhava  of  the  Adi  Parva. 


CHAP    ER     CXXVIl  . 
(SAMBHAVA    VK\C>J i\.)^Continued. 

Dhritarastra  said  :— 

1.  O  Vidura,  perform  the  funeral  cere- 
monies of  that  hon  of  kuigs,  Pandu,  and 
also,  of  Madri  in  all  proper  form. 

2.  For  the  good  of  their  souls,  distribute 
cattlCf  cloths,  gems  and  all  kinds  of  wealth, 
and  give  every  one  as  much  as  he  asks. 

3.  Make  arrangements  also  for  Kunti's 
performance  of  the  last  rites  of  Madri  in  such 
a  way  as  will  please  her.  Let  Madri*s  body 
be  so  carefully  covered  that  neither  the  sun 
ffK>r  the  wind  may  see  it. 

4.  Do  not  lament  for  the  sinless  Pandu  ; 
he  was  a  worthy  king,  and  he  has  left  behind 
hira  five  sons  like  the  celestial  children. 

Vaishampayana  said  :— 

5.  O  descendant  of  the  Bharata  race, 
Vidura  said,  "Be  it  so"  and  he  with  Bhisma 
performed  the  funeral  ceremony  of  Pandu 
on  a  sacred  spot. 

6.  O  king,  without  loss  of  time  the  priests 
went  out  of  the  city  carrying  with  them,  the 
last  fire  for  Pandu  the  fragrant  and  blazing 
sacred-fire,   fed  with  Ghee, 

7—9.  Friends,  relatives  and  adherents, 
wrapping  it  up  with  cloth,  decked  the  t>ody 
of  the  king  with  the  flowers  of  the  season 
and  sprinkled  over  it  various  perfumes. 
They  decked  the  hearse  also  with  garlands 
and  rich  hangings.  Then  placing  the  bodies 
of  the  king  and  the  queen  on  the  excellent 
bier,  decked  out  so  brightly^  they  caused  it  to 
be  carried  on  the  shoulders  of  men* 

10.  With  the  white  umbrela  held  over 
the  hearse,  with  waving  yak-tails,  with  so- 
unds of  various  musical  instruments,  the 
whole  scene  looked  bright  and  grand. 

11.  Many  hundreds  of  men  b^an  to 
distribute  gems  among  the  crowd  at  the 
time  of  the  funeral  ceremony  of  Pandu. 

12.  White  umbrelas,  targe  yak-tails  and 
beautiful  robes  were  then  brought  for  the 
dead  Kaurava. 

13.  The  priests,  clad  in  white,  walked  in 
the  van  of  the  procession,  pouring  libations 
of  ghee  on  the  sacred -tire,  blazing  in  an 
oniamciUal  vessel, 


14.  Thousands  of  Brahmanas,  Khas- 
tryas,  Vaisyas  and  Sudras  followed  the  king, 
weeping  in  grief. 

The  citizens  said:— 

15.  O  king,  where  do  you  p),  leaving  us 
behmd  and  making  us  miserable  and 
wretched  for  ever  ? 

Vaishampayana  said  :— 

16.  Bhisma,  Vidura  and  the  sons  of 
Pandu  all  wept  aloud.  They  at  last  came 
to  a  charming  and  holy  wood  on  the  banks  of 
the  Ganges. 

17.  There  they  laid  down  the  hearse  oit 
which  the  truthful,  the  lion-hearted  and  the 
pious  king  and  his  wife  lay. 

18 — 19.  They  then  besmeared  the  bodies 
with  all  kinds  of  perfumes;  they  brought 
water  in  man>  golden  vessels  and  washed  his 
body.  They  then  again  smeared  it  with 
white  sandal. 

20.  They  then  dressed  it  in  a  white 
dress  made  of  national  fabrics  and  smeared 
it  with  Kalaguru  mixed  with  Tungarasha 
(sort  of  perfume.) 

21.  With  the  new  dress  on,  the  king  ap- 
peared like  a  living  man,  as  if  he  was  omy 
sleeping  on  a  costly  bed. 

22 — 23.  When  the  other  funeral  cere- 
monies were  over,  the  Kauravas,  with  the 
direction  of  their  priests,  set  fire  to  the  bodies 
of  the  king  and  that  of  Madri  which  had 
been  besmeared  with  ghee  and  decked 
with  ornaments  ;  and  they  burnt  them  with 
the  fragrant  Sandal  woods  which  )Wis 
besmeared  with  Tungapadma  and  other 
perfumes. 

24.  Seeing  the  bodies  in  flame,  Kausalya 
cried  out,  "  O  my  son,  O  my  son  ;*'  and  .she 
fell  senseless  on  the  ground. 

25.  Seeing  her  prostrate  on   the  ^ound 
the  citizens  and  the  people  wept  in  grie ' 
for  the  affection  they  t>ore  for  the  king. 

26.  The  beasts  and  birds  bewailed  with 
men  at  the  lamentations  of  Kunti. 

27.  Then  the  son  of  Santanu,  Bhisma*  the 
high-souled  Vidura,  and  all  the  other  Kurus 
became  disconsolate  in  grief  and  sorrow* 

28.  Then  Bhisma,  Vidura,  the  king 
(Dhritarastra),  with  the  Panda vas  and  all 
the  Kuru  ladies^  performed  his  (Pandu's). 
water-ceremony. 

29.  When  the  water-ceremony  was  over, 
the  people,  themselves  filled  w?lh  grief, 
began  to  console '  the  bereaved  sons  of 
Pandu. 

30.  The  Pandavas  slept  on  the  ground 
with   their. friend:^  and  relatives.     O  King, 


iSa 


MAHABHARATA. 


seeing  this  the  Brahmanas  and  other  citizens 
also  gave  up  their  bed. 

31.  Young  and  old,  all  men  grieved  with 
the  sons  of  Pandu  and  passed  twelve  days 
in  mourning. 

Thus  ends  the  hundred  and  twenty  seventh 
chapter f  the  cremation  of  Pandut  in  the 
Sambhava  of  the  Adi  Parva, 


CHAPTER     CXXVIll. 
SAMBHAVA  PARV A—Continued, 

Vaishampayana  said  :— 

1.  Then  Bhisma,  the  king  (Dhritarastra) 
and  Kunti  with  their  friends,  celebrated  the 
Sradha  of  Pandu  and  ojffered  the  ambrosial 
Pinda, 

2.  They  feasted  the  Kurus  and  also 
many  thousands  of  Brahmanas,  whom  they 
gave  many  gems,  and  much  wealth  witn 
many  villages. 

3.  Thus  being  cleansed  from  the  impurity, 
they  all  returned  to  Hastinapur  with  those 
best  of  the  Bharata  race,  the  sons  of  Pandu. 

4.  All  the  citizens  and  the  people  be- 
wailed for  that  best  of  the  Bharata  race 
(Pandu),  as  if  they  had  lost  their  own  re- 
lative. 

5.  After  the  completion  of  the  Sradha, 
Vyasa,  seeing  all  the  people  plunged  in 
grief,  spoke  to  his  bereaved  and  greatly 
afflicted  mother  (Satyavati)  thus, 

6.  "The  days  of  happiness  are  gone ;  the 
days  of  misery  have  come.  Sin  begins  to 
increase  day  by  day ;  the  world  has  lost  its 
youth. 

f.  The  fearful  Time,  endued  with  many 
Mayas,  full  of  various  faults,  and  loss 
of  ail  virtuous  acts,  will  now  come. 

8.  By  the  evil  doings  of  the  Kuats  the 
worid  will  be  destro>ed  ;  (therefore)  go  into 
the  forest  of  asceticism,  devoting  yourself 
to  Voga  meditation. 

9.  Do  not  be  an  witness  of  the  terrible 
annihilation  of  your  own  race.'*  Saying 
"  Be  it  so,"  she  entered  the  inner-appart- 
ments  and  addressed  her  daughters-m-law 
thuS| 

10.  "O  Amvika,  I  have  heard  that  in 
consequence  of  the  evil  deeds  of  your  grand- 
sons, this  Bharata  dynasty  with  its  sub- 
jects will  perish. 

11.  If  you  give  me  permission,  I  shall  go 
to  the  forest  with  Kausalya,  so  grieved  at 
the  loss  of  her  son." 

12.  O  descendant  of  the  Bharata  race, 
having  said  lliis  to  Amvika,  and  taking  the 


permission  of  Bhisma,  Satyavati  of  excellent 
vows  went  to  the  forest  with  her  daughter* 
in-law. 

13.  O  best  of  the  Bharata  race,  she 
performed  severe  asceticism.  O  great  king, 
she  then  gave  up  her  body  and  obtained 
heaven. 

14.  Then  the  sons  of  king  Pandu,  after 
performing  all  the  purifying  rites  mentioned 
m  the  Vedas,  began  to  grow  up  in  a  royal 
style  in  the  house  of  their  father. 

15.  They  played  in  great  joy  with  the 
sons  of  Dhritarastra  ,*  and  they  excelled  them 
all  in  the  boyish  sports  with  their  superior 
strength. 

16.  In  speed,  in  striking  the  object  aimed 
at,  in  eating,  in  scattering  dust,  Bhimasena 
beat  all  the  sons  of  Dhritarastra. 

17.  O  King,  that  son  of  Pandu  (Bhima)» 
when  they  were  all  engaged  in  sports,  pull- 
ed them  by  the  hair  and  made  them  fight 
with  one  another,  laughing  all  the  while. 

18.  Vrikodara  (Bhima)  easily  defeated 
those  one  hundred  and  one  (Dhritarastra's) 
sons  of  great  energy,  as  if  they  were  but  one 
instead  of  one  hundred  and  one. 

19.  He  siezed  them  by  the  hair,  and 
throwing  them  down,  he  dragged  thctn  along 
the  ground ;  some  breaking  their  knees, 
some  their  heads  and  some  their  shoulders. 

20.  When  playing  in  the  water,  he  some- 
times siezed  ten  of  them  by  his  arms  and 
drowned  them  in  the  water.  He  left  them 
off  only  1^ when  they  were  almost  dead. 

21.  When  they  got  upon  a  tree  to  gather 
fruits,  Bhima  shook  the  tree  by  striking  it 
with  his  feet. 

22.  Being  shaken  and  whirled  by  that 
shock,  down  came  with  all  speed  the  princes 
with  the   fruits* 

23.  In  speed,  in  pugtlestic  encounters,  or 
in  speed,  the  princes  could  not  excel  Bhima 
in  any  way. 

24.  Bhima  thus  prided  himself  by  tor- 
menting the  sons  of  Dhritarastra  out  of 
boyish  pranks.  In  fact  he  had  no  ill-will 
towards  them. 

25.  Seeing  these  extraordinary  exhibi- 
tions of  strength  by  Bhima,  the  mighty 
armed  eldest  son  of  Dhritarastra  (Duryo- 
dhana)  conceived  hostility  towards  him. 

26.  The  wicked  and  unrightuous  (Duryo- 
dhaiia),  through  ignorance  and  ambition  (of 
possessing  w^th),  inclined  to  commit  acts 
of  sin. 

27.  (He  thought),  the  son'of  Kunti.  this 
Vrikodara  (Bhima),  this  second  Pandava,  is 
the  foremost  in  strength.  I  must  destroy  him 
by  artifice, 


ADI  PARVA. 


»83 


23.  The  greatly  strong  and  powerful 
Bhima   challenges    one    hundred  of    us  in 

pride. 

29—30.  Therefore,  when  he  will  be  asleep 
in  the  gardens  of  the  palace,  we  shall  throw 
hiro  into  the  Ganges.  Afterwards  confining 
his  eldest  brother  Yudhisthira  and  his 
younger  brother  (Aryuna),  I  shall  reign  sole 
king  over  the  earth."  Duryodhana,  having 
determined  to  do  this  wicked  act,  watched 
for  an  opportunity  to  injure  Bhima. 

31.  O  descendant  of  Bharata,  he  built  for 
the  purpose  of  water-sport  an  extraordinary 
and  beatif  ul  palace 

32.  With  many  rooms  filled  with  all 
sorts  of  luxuries,  decorated  with  hangings  of 
broad  cloth  and  with  banners  flying  from 
its  top. 

33.  O  descendant  of  Bharata,  its  name 
was  "  Water-sport  house,"  and  it  was 
situated  in  the  country  named  Pramanakota. 

34.  The  cooks,  expert  in  wicked  acts, 
kept  there  ready  various  kinds  of  viands 
(drinkable,  lickable,  chewabl  eand  suckable). 

35.  When  all  was  ready,  they  gave  infor- 
mation to  the  son  of  Dhritarastra  (Duryo- 
dhana.) Thereupon  the  wicked -minded 
Duryodhana  said  to  the  Pandavas, 

36.  **  Let  us  all  brothers  go  to  the  banks 
of  the  Ganges,  adorned  with  gardens  and 
woods,  there  to  sport  in  the  water. 

'37 — 3^'  Yudhisthira  replied  by  saying, 
♦•Let  it  be  so."  The  Kurus  with  the  Panda- 
vas,  mounted  on  cars  resembline  cities  and 
on  exceiloit  native  elephants,  left  the  town. 
Arriving  at  that  garden  and  wood,  they  dis- 
missed their  attendants. 

39.  They  surveyed  the  beauty  of  the 
garden  and  the  wood  ;  and  then  those  heroes, 
all  the  brothers, — entered  the  palace  as  lions 
enter  the  mountain  caves. 

40.  On  entering  the  palace  they  saw 
that  its  windows  looked  very  graceful ;  and 
its  artificial  water-fountains  were  splen- 
did. ^ 

41.  The  architects  had  handsomely 
plastered  the  walls  and  the  cielings  and  the 
painters  had  painted  them  beautifully. 
ITiere  were  tanks  of  pure  water  in  which 
blossomed  thousands  of  lotuses. 

42.  Their  banks  were  decked  with  vari- 
ous flou'crs  whose  fragrance  filled  the  atmos- 
phere and  the  grounds  were  all  over 
covered  with  the  season  flowers. 

43.  On  entering  the  palace,  all  the  Kurus 
and  the  Pandavas  sat  down  and  began  to 
enjoy    the    luxurious    things    provided    for 

locm. 


44.  They  then  began  to  play  and  exhange 
morsels  of  food  with  one  another. 

45.  The  wicked  Duryodhana  had  mixed 
some  virulent  poison  witn  the  food  of  Bhim- 
sena  with  the  desire  of  making  away  with 
him. 

46.  That  wicked  youth,  whose  heart  was  a 
razor,  but  whose  tongue  was  ambrosia, 
rose  like  a  (loving)  brother  and  friend. 

47*  The  wk:ked  man  himself  fed  (Bhima) 
with  a  large  quantity  of  it.  Bhima  too 
ate  it,  knowing  that  there  was  nothing 
wrong  . 

48.  Thereupon  Duryodhana  felt  himself 
very  happy  in  nis  mind  ;  that  worst  of  men 
thought  that  he  had  compassed  his 
end. 

49.  They  then,  all  the  Pandavas  and  the 
Kurus,  were  joyfully  engaged  in  sporting 
in  the  water. 

50 — 52.  At  the  end  of  the  sport,  they 
dressed  themselves  with  white  garments  ana 
decked  themselves  with  various  ornaments* 
In  the  evening  the  heroes,  the  supporters  of 
the  Kuru  honour,  felt  themselves  fatigued 
from  the  sport  in  the  water  and  they  resolv- 
ed to  rest  m  the  pleasure  house.  Having 
made  others  exercise  in  the  water ;  the 
powerful  Bhima  felt  himself  very  much  tired^ 
and  occupying  a  large  space  he  lay  down  on 
the  ground. 

53.  He  was  fatigued  and  he  was  under 
the  influence  of  the  poison.  The  cool  air 
spread  the  poison  all  over  his  body  and  the 
son  of  Pandu  (Bhima)  became  senseless. 

54.  Duryodhana  then  himself  bound 
Bhima  with  the  cords  of  creepers,  and  he 
then  pushed  from  the  land  that  dead-like 
hero  into  the  water. 

55.  The  senseless  Pandava  (Bhima)  sunk 
into  the  water  and  fell  on  the  Naga  boys  in 
the  abode  of  the  Nagas. 

56.  Thereupon,  thousands  of  Nagas, 
endued  with  virulently  poisonous  fangs, 
began  to  bit  Bhima. 

57.  Having  been  thus  bitten,  the  virulent 
vegetable  poison  in  his  body  was  neutralised 
by  the  snake-poison. 

58.  The  serpents  had  bitten  all  over  his 
body  except  his  chest,  the  skin  of  which 
was  so  tough  that  their  fangs  could  not 
penetrate  it. 

59—60.  The  son  of  Kunti  (Bhima), 
having  regained  his  consciousness,  burst 
open  the  cords,  and  he  then  pressed  them 
(snakes)  all  under  the  ground.  Some  fled  in 
f(  ar  and  the  rest,  that  escaped  death  frorn 
Bhima's  hands,  went  and  spoke  to  Vasuki, 
the  king  of  the  snakes,  equal  to  IiKlra. 


ift| 


mamabharata. 


6i.  *'0  kingr  of  the  snakes,  a  certain 
man,  bound  with  the  cords  of  creepers, 
sank  into  water.  Perhaps  he  drank  poison, 
for  he  was  insensiblct 

62.  Finding' hinn  insensible,  we  began  to 
bite  him,  but  he  soon  regained  his  senses 
and  burst  open  the  cords. 

63.  He  then  began  to  press  us  to 
the  ground.  You  should  inquire  who  is 
this  greally  powerful  man.''  Thereupon, 
Vasukii  askea  by  the  inferior  Nagas,  went 
there* 

64—65.  And  saw  mighty-armed  Bhima 
^f  fearful  deeds.  There  was  a  chief  of  the 
snsJces,  namad  Arka ;  he  was  the  grandfather 
of  the  father  of  Pritha  (Kunti)  ;  he  saw  the 
^andson  of  his  grandson  and  embraced 
him.  The  ereatly  illustrious  Vasuki  was 
much  pleased. 

66.  The  king  of  the  snakes  said,  **  What 
should  we  do  to  please  him  7  Let  him  be 
given  gems  and  wealth  in  profusion." 

67«  Having  been  thus  addressed,  the 
Naga  < Arka)  thus  replied  to  Vasuki,  "O 
king  oi  the  snakes,  when  you  are  pleased 
with  hirot  he  requires  no  amassing  of 
wealth. 

68.  When  you  are  pleased,  let  this  great- 
ly powerful  prince  drmk  (of  the  vessel  of) 
Raska  (ambrosia),  in  which  vessel  there  is 
the  strength  of  one  thousand  elephants, 

69.  Let  this  prince  drink  of  it  as  much  as 
he  can."  Vasuki  replied  to  the  Naga  (Arka) 
"Be  it  so." 

70.  Thereupon,  purifying  himself  care- 
fully, the  Panaava  Bhima  sat  facing  the  east 
and  began  to  drink  the  Rasha,  The  Nagas 
performed  auspicious  rites. 

71.  At  one  breath  that  powerful  man 
(Bhima)  quaffed  off  a  whole  vessel  ;  thus 
(one  alter  the  other)  that  son  of  Pandu 
quaffed  off  eight  successive  jars. 

72.  Thereupon,  that  chastiser  of  foes, 
that  mighty-armed  Bhimasena  lay  down  in 
happiness  on  a  celestial  bed  given  by  the 
Nagas. 

Thus  ends  the  hundred  and  twenty  eighth 
chapter ^  Bhima* s  drinking  cf  Ambrosia^  in 
the  Sambhava  of  the  Adi  l^arva. 


CHAPTER    CXXIX. 
(SAMBHAVA  FARV A)-'CQntinued. 

yytt}iyiii|ffl.yftTiH.  said : — 

I.  Here  the  Pandavas  and  the  Kurus, 
after  finishing  their  sports  and  pleasure,  re- 
lumed to  Hastinapur  without  Bhima, 


2.  Some  on  horses,  some  on  dephatlt^ 
and  some  prefering  cars  and  other  con- 
veyances. They  said,  "Bhima  must  have 
gone  before  us." 

3.  The  wicked  Duryodhana  was  glad 
not  to  see  Bhima  ;  and  we  entered  the  city 
with  his  brothers  (in  joy). 

4.  The  virtuous-minded  Vudhishthira« 
himself  being  unacquanited  with  vice  and 
wickedness  considered  others  to  be  as  honest 
as  he  himself  was. 

5.  The  son  of  Pritha,  (Vudhisthira),  full 
of  filial  love,  went  to  his  mother,  Kunti,  and, 
making  obeisance  to  her  he  said,— "Has 
Bhima  come  here  7 

6.  O  good  mother,  I  do  not  see  htm  here* 
Where  has  he  gone  ?  We  sought  for  him 
long  in  tht  gardens  and  the  wockIs. 

7.  But  we  did  not  find  Vrikodara 
any  where.  We  thought  in  our  mind  that 
he  had  preceded  us. 

8.  O  illustrious  lady,  we  have  come  here* 
our  hearts  being  in  great  anxiety.  Coming 
here,  where  has  he  gone  ?  Have  you  sent 
him  any  where  t 

.  9.  O  illoustrious  lady,  O  great  one,  tell 
me,  I  am  full  of  doubts  respecting  the  mi^^hty 
hero,  Bhima. 

10.  He  was  asleep,  and  he  has  not  come, 
I  believe  Bhima  is  killed."  Having  been 
thus  addressed  by  the  intelligent  son  of 
Dharma   (Vudhisthira),    Kunti 

11.  Cried  out "  Alas !  alas !  "  She  then 
said  to  Yudhisthh-a  in  alarm, "  O  son,  1  have 
not  seen  Bhima ;  he  has  not  come  to  me. 

12.  Go  soon  with  your  brothers  and 
make  a  careful  search  for  him."  Having 
said  this  in  sorrowful  heart  to  her  eldest  son, 

13.  Ktmti  summoned  Khatwa  (Vidura) 
and  spoke  to  him  thus,  "  O  illustrious 
Khatwa,  1  do  not  see  Bhimasena.  Where  is 
he  gone ! 

14.  The  others  with  all  their  brothers 
have  returned  from  the  gardens;  only 
my   mighty-armed  Bhima  has  not  come. 

15.  He  is  always  in  the  evil  look  of 
Duryodhana.  The  Kurus  are  all  wicked, 
narrow-minded,  covetuous  for  sovereignty 
and  impudent. 

16.  They  might  have  killed  him  in 
anger.  Therfore,  my  mind  is  afflicted  with 
anxiety,  and  my  heart  bums. 

Vidora  said  :— 

17.  O  blessed  lady,  do  not  sav  so. 
Protect  the  others  (your  sons)  from  the  Kurus. 
If  abused,  the  wicked-minded  (Duryodhana) 
may  kill  the  rest  (of  your    sons), 


ADl   PARVA. 


i§5 


18.  The  great  Rishi  said  that  your  sons 
would  be  long-lived .  (Therefore)  that  son 
(Bhima)  will  surely  return  and  gladden  your 
heart. 

Vaishampayan4  daid :— 

19.  Having  said  this,  the  learned  Vidura 
went  (back)  to  his  house.  Kunti  with  her 
sons  lived  in  her  house  in  (great)  anxiety. 

20.  The  Pandava  (Bhima)  awoke  from 
his  sleep  on  the  eighth  day,  and  he  felt  him- 
self strong  beyond  measure  by  digesting  that 
Rasha  (ambrosia). 

21.  Seeing  the  Pandava  (Bhima)  awake, 
the  snakes  consoled  and  cheered  him,  and 
they  spoke  to  him  thus, 

22.  * '  O  mighty-arm  ed  hero ,  the  strength  - 
g-iving  Rasha  (liquor)  which  you  have  dru»ik 
will  give  you  the  streng^th  of  ten  thousand 
elephants,  and  you  will  be  invincible  in 
baule. 

23.  O  best  of  the  Kuru  race,  bathe  in 
this  sacred  and  auspicious  water  and  return 
home.  Your  brothers  are  disconsolate  for 
your  absence. 

24 — 26.  Thereupon  the  mighty-armed 
(hero)  became  purified  by  a  bath  and  decked 
himself  with  white  garments  and  with  white 
flowery  garlands.  He  ate  the  Paramanya 
offered  to  him  by  the  powerful  Nagas. 
Then  being  adored  and  blessed  by  the 
Naga-hero,  the  Pandava  (Bhima),  oecked 
with  various  celestial  ornaments,  rose  from 
the  nether  regions. 

27 — 28.  That  chastiser  of  foes  (Bhima) 
rose  from  the  abode  of  the  N^gas  in  de- 
lightful heart.  The  lotus-eyed  (hero),  being 
upraised  by  the  Nagas  from  the  water, 
was  placed  in  the  self  same  gardens,  where 
he  had  been  gporting.  They  then  vanished 
in  his  own  signt. 

29.  The  powerful  Bhima,  the  son  of 
Kunti,  being  thus  arisen,  ran  i6  his  mother 
with  all  speed. 

30.  Saluting  her  and  his  eldest  brother, 
that  chastiser  of  foes  smelt  the  heads  of 
his  younger  brothers. 

31.  He  was  embraced  by  his  mother 
and  by  every  one  of  those  best  of  men. 
in  filial  love  for  one  another  they  then 
exclaimed,  "What  joy  !  What  great  joy  !" 

32.  Every  thing  about  the  villany  of 
Dur>'odhana  was  told  to  his.btothers  by  the 
greatly  powerful  Bhima. 

33.  The  Pandava    (Bhima)    told  them 
in  detail  all   about  the  lucky  and  unlucky 
Inddeiits  that  befell  him  in  the  region  of  the. 
Nagas. 

34.  Thereupon,  king  Yudhisthira  spoke  to 
Bhima  these  words  of  great  importi  "  Ke^ 

H 


your  silence.     Do  not  speak   it  out  to  any 
one  in  any  way. 

35.  O  sons  of  Kunti,  you  should  protect 
one  another  with  great  care  from  this  day.'* 
Having  said  this,  the  mighty-armed  Dharma* 
raja  Yudhisthira, 

36.  With  all  his  brothers,  became  very 
vigilent  from  that  day.  And  the  virtuous- 
minded  Vidura  gave  the  sons  of  Pritha  (the 
Pandavas)  good  counsels. 

37.  Some  time  after,  Duryodhana  again 
mixed  (with  Bhima's  food)  poison  which 
was  freshj  virulent,  fearful^  hair-stirring  and 
deadly. 

38.  The  son  of  the  Vaisya  woman  (their 
cousin  Yuyutsu),  bein^  desirous  of  doing 
gpod  to  the  sons  of  Pntha,  informed  them 
of  it ;  but  Vrikodara  (Bhima)  ate  it  and 
digested  it. 

39.  Though  that  poison  was  greatly 
virulent,  though  it  was  intended  for  killing 
Bhima,  it  produced  no  effects  on  Bhima  ; 
he  digested  it. 

40.  Thereupon,  Duryodhana,  Kama,  and 
the  son  of  Suvala  fSakuni)  adopted  numerous 
other  means  to  kill  that  Pandava  (Bhima). 

41.  The  Pandavas,  though  they  were 
aware  of  all  this,  did  express  ti6  indignation 
as  advised  by  Vidura. 

Thus  ends  the  hundred  and  twenty '■-ninth 
chapter y  the  return  of  Bhima,  in  the 
Sambhava  of  the  Adi  Parva, 


CHAPTER     CXXX. 

(SAMBHAVA  PARV A)^ContiHued. 

Janamejaya  said  :— 

1.  O  Brahmana,  you  should  relate  to  m^ 
the  account  of  the  birth  of  Kripa.  How  did 
he  spring  from  a  clump  of  heath  ?  Whenc6 
did  he  obtain  his  weapons  ? 

Vaisliainpayana  i^d  :— 

2.  O  great  king,  the  great  Rishi  Gotama 
had  a  son)  named  Saradwata.  This  son  of 
Gotama  was  born  with  arrows. 

3.  O  chastiser  cjf  fo^,  he  had  not  as 
much  aptitude  for  the  study  of  the  Vedai, 
as  he  nad  for  the  Study  of  the  science  of 
weapoils. 

4.  As  Bl'amhacharis  acquire  knowledge 
by  austerities,  so  he  acquired  all  his  weaponi 
by  austerities. 

5.  That  sort  bf  Gotama  frightened  th^ 
king  of  the  Celestials  bv  his  aptitixle  for  th^ 
science  of  weapdns  and  austerities: 

6.  O  descendant  of  Kuru,  the  kliHj^  df 
the  celestials  summoned  a  celestial  m^uo 


iS6 


MABABHARATA. 


named  Janapadi  and  told  her,  '*  Destroy  the 
penances  {pi  Saradwaka). 

7.  She  went  to  the  charming  hermitage 
of  Saradwata  ;  and  that  damsel  began  there 
to  tempt  the  son  of  Gotama  fitting) 
with  bows  and  arrows* 

8.  Seeing  that  Apsara  of  matchless 
beauty  on  earth  clad  hi  a  single  cloth  (roam- 
ing) alone  in  that  wood,  Gotama's  eyes  danc- 
ed in  delight. 

g.  Seeing  her,  his  body  shook  all  over 
with  emotion,  and  his  bow  and  arrous  slipped 
from  his  hands  and  fell  on  the  ground. 

10.  But  he  was  possessed  of  ascetic  for- 
titude and  strengtn  pf  soul.  The  Rishi 
mastered  patience  to  withstand  the  tempta- 
tion* 

11.  But  O  king,  his  sudden  mental 
agitation  caused  an  unconscious  emission  of 
his  vital  fluid. 

12.  Leaving'  his  bow  and  deer  skin, 
the  Rishi  escaped  from  the  Apsara  and 
left  the  hermit2^.  His  vital  fluid  fell  upon 
a  clump  of  heath, 

13.  And  having  fallen  on  it,  it  was  divided 
Into  tMco  parts,  whence  sprang  two  children 
that  were  twins. 

14.  A  soldier  in  attendance  upon  the 
king  Santanu,  wandering  In  the  forest  in 
hunting,  saw  them. 

15.  Seeing  the  bow,  arrows  and  the  deer 
skin,  he  thought  the]^  might  be  the  sons  of 
a  Br^mana  proficient  in  the  science  of 
arms. 

16.  He  took  up  those  children  along 
with  the. -bow  and  arrows  and  showed  the 
king  what  he  had  found.  The  king  was 
fill^  with  pity  to  sec  the  twins. 

17 — 18.  He  took  them  home  saying, 
•*  Let  them  be  my  children."  The  best  of 
men,  bringing  that  twins  Goutamas  home, 
performed  the  usual  rites,  and  they  (too) 
oegan  to  grow  up,  and  Gotama  also, 
leaving  (his  old  hermitage),  studied  the 
science  of  weapons. 

19.  That  king  gave  them  the  name  of 
Kripa  and  Kripi,  because  they  were  reared 
up  Dy  him  out  of  kindness. 

20.  Gotama  came  to  know  through  his 
spiritual  sight  where  they  (his  son  and 
daughter)  were.  He  came  there  and  re- 
presented every  thing  about  his  lineage. 

21.  He  taught  him  (Kripa)  the  four 
branches  of  the  science  of  arms,  various 
other  branches  of  science,  including  all  their 
mysteries  and  details. 

22 — 23.  He  (Kripa)  soon  became  a  great 
professor  (of  the  science  of  arms),  and  the 
great  car- warriors,  the  sons  of  Dhrharastra, 


the  Pandavas,  the  Yadavas  and  the  Vrtsni. 
an<f  many  other  princes  came  to  him  and 
received  from  him  lessons  in  the  science  cf 


arms* 


Thus  ends  the  hundred  and  tkiriieih 
chapter,  the  birth  of  iCripa^  in  ike  Sh9M' 
bhava  cf  the  Adi  Parva^ 


CHAPTER    CXXXI. 
(SAMBHAVA  PARVA)w— Gmfiniwif, 


Vai8hanipa3raiia 

I.  Being  desirous  of  giving  hJs  grand- 
sons a  superior  education^  Emisrrra  was  tit 
search  of  a  preceptor,  who  was  endued  with 
energy  and  who  was  well-skilled  io  the 
science  of  anms. 

2 — ^  O  best  of  the  Bharata  racre,  decid- 
ing that  none  who  was  not  possessed  of 
great  intelligence,  who  was  not  illustrious, 
who  was  not  a  perfect  master  of  the  science 
of  arms,  who  was  not  as  powerful  a»  the 
cdesUals,  shall  be  the  preceptor  of  the 
Kurus,  the  son  of  Gang^a  (Bhismai),  placed 
the  Pandavas  and  the  Kurus  imderthe 
tuition  of  the  son  of  Bh^radwaja,  the  wise 
Orona,  learned  in  all  the  Vedas.  Having 
been  honoured  according  to  the  proper  form 
by  the  illustrious  Bhtsma, 

5.  That  foremost  of  all  men  skilled  b 
arms,  that  illustrious  man  (Drona)  was 
pleased  with  the  reception  given  to  him  by 
great  Bhisma  and  accepted  them  as  \m 
pupils. 

6.  Drona  taught  them  the  science  of 
arms  in  all  it^  branches.  O  king,  die 
immeasurably  ^powerful  Pandavas  and  the 
Kurus  became  within  a  very  short  time 
experts  in  the  use  of  all  kinds  of  weapons. 


said:— 

7.  O  Brahmana,  how  was  Drona  bom? 
How  and  whence  did  he  acquire  his  armsf 
How  and  why  he  came  to  the  Kuns? 
Whose  son  was  that  powerful  man  ? 

8.  How  was  (bom  his  son  Aswathama, 
the  foremost  of  all  skilled  in  arms?  1 
wish  to  hear  all  this.  Narrate  them  in 
detail, 

Vaiahampayaiia  said  :— 

9.  There  lived  at  the  source  of  the 
Ganges  a  great  and  high-souled  Rishi  who 
was  known  as  Bharadwaja,  and  he  was 
always  observing  rigid  vows. 

10.  In  the  time  of  yore,  Rishi  Kia- 
radwaja  one  day,  hitending  to  perform 
A^nihotra,  went  with  many  other  great 
Rishis  to  the  Ganges  to  perform  ablu- 
tions. 


AD!  PARVA. 


187 


Tl.  The  Rish'i  sa<i?  Ghritachi  herself,— 
tlie  Apsafa,  young  and  beautiful,  proQd  and 
Voluptuousy—Hising  from  the  water. 

12.  As  she  rose,  her  doth  became  loose 
and  disordered.  Seeing  her  doth  dis- 
ordered, the  Rishi  became  full  of  desire. 

13.  The  mind  of  the  wise  Bharadwaja 
was  attracted  to  her  and  his  vital  fluid  was 
dropped.  But  he  hdd  k  in  a  droma  (  a 
vessel). 

14.  Thereupon,  the  wise  Drona  was  born 
in  dial  vessd.  He  studied  all  the  Vedas 
and  Vedangas. 

15.  The  foremost  of  all  weildecs  of  arms, 
the  gready  powerful  Bharadwaja  bestowed 
on  die  mustrioos  Agnivisha  the  weapon, 
called  Agneya, 

16.  O  best  of  the  Bharata  race,  the 
Rishi,  born  of  fire,  save  that  great  fire, 
weapon  to  the  son  of  Bharadwaja  (Drona), 

17.  Bharadwaja  had  a  friend,  named 
Prishata  who  was  a  king.  He  had  a  son, 
bora  to  him,  named  Drupada. 

18.  That  best  of  Kshatryas,  that  prince 
(Dnipada)  went  every  day  to  his  (Bhara- 
dwaja's)  hermitage  and  played  and  studied 
with  Drona. 

19.  O  king,  when  Pnshata  died,  this 
mighty-armed  Drupada  became  the  king 
of  the  Northern  Panchalas. 

20u  The  illustrious  Bharadwaja  also  (at 
this  time)  ascended  heaven;  thereupon, 
Drona  continued  to  dwell  (in  the  hermitage) 
engaged  in  ascetic  austerities. 

21 — 22.  Being  well-versed  in  the  Vedas 
and  Vedangas,  and  having  burnt  all  his  sins 
by  asceticism,  the  gready  illustrious  Drona, 
obedient  to  the  injunctions  of  his  father  and 
moved  by  the  desire  of  offspring,  married 
Kript,  the  daughter  .of  Saraawata,  ever 
engaged  in  Agnihotra,  in  piety  And  in 
penances. 

23.  The  daughter  of  (jotama  obtained 
a  son,  named  Ashwathama ;  as  soon  as  he 
was  bom,  he  neighed  like  the  horse  Uchai« 
srava« 

24.  Hearing  this,  an  invisible  beSn^  in  the 
skies  said,  "  As  the  voice  of  this  child  was 
like  that  of  a  horse  and  as  it  has  been  heard 
over  a  great  distance, 

25.  He  win  be  known  by  the  name  of 
Ashwathama,  (the  horse  vok»d).  The  son 
of  Bharadwaja  was  exceedingly  glad  by 
obtaining  the  son. 

96— 27*  He  continued  to  live  there  de- 
voting himself  to  the  study  of  the  sdence 
of  arms.  He  heard  of  tHat  slayer  of  foes, 
that  h^-souled  son  of  Jamadagni,  that 
Brahmana,  who    was  the  foremost  of  all 


weildcrs  of  arms,  and  who  was  versed  in  all 
kinds  of  knowledge.  O  king,  he  (Jama- 
dagni)  had  expressed  his  desire  of  giving 
away  all  hb  wealth  to  the  Brahmanas. 

28.  Having  heard  of  Parusharama's 
knowledge  of  arms  and  of  his  celestial 
weapons,  and  of  his  morality,  he  (Drona) 
set  his  heart  upon  them. 

29.  Thereupon,   the  mighty- armed  and 

freativ  ascetic  (Drona,)  accompanied  by  his 
iscipfes  who  were  all  devoted  to  vows  and 
ascetidsm,  started  for  the  Mohendra  moun- 
taiiK 

30.  On  arriving  at  the  Mohendra  (moun- 
tain) the  son  of  Bharadwaja,  the  great 
ascetic,  saw  the  son  of  Bhrigu,  who  was 
self -con  trolled,  who  was  of  great  patience 
and  who  was  the  exterminator  of  his 
foes. 

31.  Then  approaching  with  his  disciples 
to  the  descendant  of  Vrigu,  Drona  told 
him  his  name  and  that  he  was  born  in  the 
race  of  Angirasha. 

32 — ^33.  Touching  the  ground  with  his 
head,  Ivs  worshipped  his  (Parusharama's) 
feet.  Seeing  that  the  illustrious  son  of 
Jamadagni  determined  upon  retiring  into 
the  forest  after  giving  away  all  his  wealth, 
the  son  of  Bharadwaja  (Drona)  said,  "  I 
am  bom  of  Bharadwaja,  but  I  am  not  bom 
in  any  woman's  womb. 

34.  Know  roe  to  be  an  excellent  Brah- 
mana  by  name  Drona,  I  have  come  to 
you  with  the  desire  of  obtaining  your  wealth.'* 
The  destroyer  of  all  the  Kshatryas,  that 
high-souled  (Parusharama)  thus  replied  to 
him. 

35 — ^3^-  "  ^  ^^^*  ®^  ^^^  twice  born,  you 
are  welcome.  Tell  me  what  you  desire.'' 
Having  been  thus  addressed  by  (Parashu) 
Rama,  the  son  of  Bharadwaja  (Drona)  said 
to  that  foremost  of  all  smiters,  Rama,  who 
was  desirous  of  givine  away  all  his  wealth, 
"O  (Rishi)  of  multifarious  vows,  I  ask 
your  eternal  wealth." 

Samft  said: — 

37.  O  ascetic,  whatever  gold  and  other 
wealth  1  had,  I  have  already  given  them 
away  to  the  Brahmanas. 

38.  This  lady  Earth,  bounded  by  the  sea 
and  adomed  with  the  garlands  of  towns  and 
cities,  I  have  given  away  to  Kashyapa. 

39  I  have  now  left  only  my  bodv  and 
my  valuable  and  various  weapons  and  arms. 

40.  I  am  prepared  to  give  you  either  my 
body  or  my  weapons ;  O  Drona,  tell  me 
without  delay  what  you  Kke  to  have,  I  ^hall 
give  it  to  you. 


i?8 


MAHABHARATA. 


Drona  said  :-- 

41.  O  descendant  of  Wrigu,  you  should 
give  me  all  your  arms  and  weapons,  together 
with  the  mysterious  knowledge  of  hurling 
and  recalling  them. 

Vaishampayana  said  :— 

42.  Saying  "Be  it  so,"  the  descendant  of 
Vrigu  gave  away  all  his  weapons  to  him 
(Drona)  with  the  whole  science  of  arms  with 
its  rules  and  regulations. 

43.  That  excellent  Brahmana  (Drona), 
after  receiving  all  of  them  and  considering 
himself  amply  rewarded,  went  to  (the 
country  of)  his  friend  Drupada  in  a  delight- 
ful heart. 

Thus  ends  the  hundred  and  thirty  first 
^hapier^  the  coloquy  of  Drona  and  Varga,va, 
in  the  Sambhava  ^  the  Adi  Parva^ 


CHAPTER  CXXXn. 
(SAMBHAVA  PhK\\)-'Continued. 

Vaiflhampayana  said  :—- 

1.  O  king,  thereupon  the  mighty  son 
of  Bharadwaja  (Drona),  coming  before 
Drupada,  told  that  monarch,  "  Consider  me 
as  friend." 

2.  Having  been  thus  joyfully  addressed 
by  his  friend,  the  son  of  Bharadwaja 
(Drona),  the  king  of  Panchala  could  not 
bear  those  words. 

3.  The  king,  intoxicated  wUh  the  pride 
of  wealth,  contracted  his  brows  in  anger, 
and  with  eyes  red  (in  wrath)  he  spoke 
Xi  Drona  thus  j;— 

4.  •'  O  Brahmana,  your  intelligence 
is  hardly  of  high  order.  You  add;"ess 
me  all  on  a  sudden  as  your  friend, 

5.  O  dull -minded  man,  great  kings 
can  never  be  friends  with  sw:h  luckless 
and  indigent  lellow  as  you. 

6.  We  had  friendship  between  us 
when  we  were  both  equally  Qrcumstan- 
ced ;  but  Time,  that  wears  out  tvery 
thing,  wears  out  friendship  also. 

7.  Friendship  never  remains  hi  any 
one's  heart  in  this  world  without  being 
worn  out.  Tinie  wears  it  out  ^nd  anger 
^so  destroys  it« 

6.  Do  not  therefore  stick  to  our  worn -out 
friendship.  Do  not  thinly  of  it  any  longer. 
O  best  ot  Brahms^nas,  the  friendship  I  enter- 
tained for  you  was  for  ^  particular  purpose. 

9 — lo.  The  poor  canqot  be  the  friend  of 
the  rich,  the  unfeamied  can  not  be  the 
Iriend  of  the  learned  ;  the  coward  can 
m\  ^  the   fnend   of    the  brave  (heroes). 


How  then  do  you  desire  the  GontintiarH:^ 
of  our  old  friendship  !  Friendship  or  enmity. 
exists  between  two  persons  equally  »tuated 
as  to  wealth  or  prowess.  The  poor  and 
the  rich  can  neither  be  friends  nor  enemi^ 
of  each  other. 

11.  One  of  pure  birth  can  never  be  a 
friend  of  one,  who  is  lowly  born  j  a  car-war- 
rior cannot  be  a  friend  of  one,  who  is  not 
a  car-warrior.  One  who  is  not  a  king  can- 
not have  a  king  for  his  friend.  How  then 
do  yob  desire  tfie  continuance  of  oih-  old 
friendship  ?" 

12.  Thus  addressed  by  Drupada,  the 
powerful  son  of  Bharadwaja,  was  filled  with 
anger,  and  reflecting  for  a  moment, 

13.  T*hat  wise  man  made  up  his  mind 
as  to  his  course  of  action  with  regard  to  the 
king  of  Panchala.  He  then  went  to  the  city 
of  the  foremost  of  the  Kurus,  named  Hastina- 
pur. 

Thus  ends  the  hundred  and  thirty  second 
chapter^  the  coloquy  between  Drona  and 
Drupada  in  the  Sambhava  of  the  Adi 
Parva. 


CHAPTER  CXXXIII. 
(SAMBHAVA    PARVA)^Conttnued. 

Vaishampayana  said  :— 

1.  Arrived  at  Hastinapur,  thfe  excellent 
Brahmana,  the  son  of  Bharadwaja,  (Dnna\ 
lived  in  privacy  in  the  house  of  the  son  of 
Gotama  (Kripa). 

2.  His  lorldly  son,  at  the  intervals  of 
Kripa's  teachings,  gave  instructions  to  the 
sons  of  Pritha  (Pandavas)  on  the  use  of 
arms.  But  none  knew  as  yet  Ashwathama's 
(real)  prowess. 

3.  Thus  he  (Drona)  lived  there  in  pri- 
vacy for  sometime,  when  one  day  the  (Kuru) 
princes  all  in  a  company  came  out  of  the 
city  of  Hastinapur. 

4.  The  princes  began  to  play  with  a  ball, 
and  when  they  were  thus  there  playine.  the 
bairfell  into  a  well.  •    f   /    6. 

5.  Thereupon,  they  tried  their  utmost  ta 
recover  the  ball  (from  the  well)*  But  with 
all  their  efforts  they  could  not  get  up  the 
ball. 

6*  Then  they  stared  at  one-another,  their 
(accB  flushed  with  blushes  of  sbamc.  They 
were  filled  with  great  anxiety  finding  no 
cneaps  of  recover mg  it.  • .  • 

7.  They  then  saw  near  them  a  Brahmana 
of  darkish  colour, — decrepit  and  Ifean. — one 
who  had  performed  his  Sundhik  and  puri, 
fied  hin^self  with  Agnihotra. 


ADI   PARVA. 


1 89 


'8.  Seeing  that  ilhistrious  (Brahmana), 
the  princes,  who  were  despaired  of  the 
ball,  immediately  surrounded  him. 

Q.  The  powerful  Drona,  seeing  the 
princes  unsuccesful  in  their  attempts, 
smiled  a  little,  and  being  conscious  of  his 
own  skill,  he  said, 

10.  "Shame  on  your  Kshatrya  prowess 
and  shame  also  on  your  skill  in  arms  1 
Being  bom  in  the  race  of  Bharata,  how  is 
it  that  you  can  not  recover  the  ball ! 

11.  If  vou  give  me  a  dinner,  I  shall  with 
these  blades  of  grass  bring  up  not  only  the 
ball  you  have  lost,  but  also  this  ring  which 
I  DOW  throw  xlown." 

I2«  Having  said  this,  that  chastiser  of 
foes,  Dron^,  took  off  his  ring  a^d  threw 
it  into  that  dry  well.  Thereupon,  the  son  of 
Kunti,  Yudhisthira,  spoke  to  Drona  thus ; 

Tudhistliira  said  :— 

13.  O  Brahn^ana,  ask  from  us  with  the 
permission  of  Krip^  that  which  would  last 
you  for  life. 

Vaidiampayana  said  ;— 

Having  been  thus  addressed,  (Drona) 
soiilingly  replied  to  the  princes, 

Drona  said:— 

14.  I  shall  by  my  Mantras  invest  this 
handful  of  Ishikas  (long  grass)  with  the 
virtues  of  weapons.  Beheld  their  virtues 
that  no  other  weapons  possess. 

15.  I  shall  pierce  the  ball  with  one  of 
these  blades,  and  then  pierce  that  blade 
wjih  another  and  that  another  with  a  third, 
and  thus  making  a  chain,  1  shall  bring 
it  up. 

Vaishampayana  said  :-* 

16.  Then  Drona  did  exactly  what  he  had 
said.  The  princes  were  all  amazed  and 
their  eves  expanded  with  delight.  Regard- 
ing what  they  saw  as  very  extraordinary, 
they  said, 

17.  "  O  best  of  the  twice  bom,  raise  up 
the  ring  without  delay. 

VaishaniDayaiia  said: — 

18.  Then  the  greatly  illustDOus  Drona, 
taking  a  bow  with  an  arrow  pierced  the  ring 
with  It  and  brought  it  up. 

19.  Raising  up  from  the  well  that  ring, 
pierced  with  the  arrow,  he  ^ve  it  to  the 
astonished  princes.  Then  prpioes  too,  see- 
ing the  ring  thus  recovered,  said. 

The  princes  said  :— 

20.  O  Brahmana,  we  bow  to  you.  No 
on^  else  possesses  such  skill.    We  egarly 


desire  to  know  who  you    are,   and  what  we 
can  do  for  you." 

21.  Having  been  thus  addressed,  Drona 
spoke  thus  to  the  princes. 

Drona^  said  :r- 

22.  Go  to  Bhisma  and  describe  to  him 
my  likeness  and  skill.  That  greatly  powerful 
man  will  be  able  to  recognise  me. 

Vaishampayana  said : — 

23.  Saying  "  Be  it  so,"  the  princes 
went  to  Bhisma  and  told  him  all  that  the 
Brahmana  had  said  and  done. 

'  24.  Hearing  from  the  princes  every* 
thing,  Bhisma  (at  once)  recognised  Drona 
and  thought  that  he  would  be  the  best 
preceptor  (for  the  princes.) 

25.  That  foremost  of  all  wieWers  o£ 
weapons,  Bhisma,  went  to  him  in  person, 
and  welcomming  him  respectfully,  brought 
him  over  to  the  palace,  and  askea  him  the 
reason  of  his  arrival*  Thereupon  Drona 
told  him  all. 

Drona  said  :— 

26.  Being  desirous  of  learning  the 
science  of  arms,  I  formeriy  went  to  the 
ereat  Rishi  Agnivishafor  obtaining  weapons 
from  him. 

27.  I  was  engaeed  there  in  serving  my 
preceptor  and  lived  (with  him)  for  a  long 
time  as  an  humble-minded  Brahma- 
chari  with  matted  locks  on  my  head. 

28.  The  prince  of  Panchala,  the  greatly 
powerful  Jagmasena  also  lived  there  with 
the  same  motive  (as  that  of  mine). 

29.  There  he  became  my  friend,  and  he 
always  sought  my  wellare.  He  was  bek>ved 
to  me.  O  lord,  he  lived  with  me  for  many 
years. 

30.  O  descendant  of  Kuru,  we  had 
studied  together  from  our  earliest  days ; 
he  was  my  friend  from  l^oyhood ;  he  always 
spoke  and  did  what .  was  agreeable  to 
me. 

• 

31.  O  Bhisma,  he  used  to  tell  me  these 
gratifying  words,  "O  Drona,  I  am  the  fa- 
vourite son  of  my  illustrious  father. 

32.  When-  my  father  (the  king)  would 
install  nie  as  the  ruler  cl  the  Panchalas, 
it  (the  kingdom)  shall  be  then  enjoyed  by 
you.  O  friend,  this  is  my  solemn  promise. 

33«  My  kingdom,  my  wealth,  my  happi- 
ness all  will  be  at  your  disposal."  When 
his  study  of  the  science  of  arms  was  finished, 
he  went  away  after  bein^  duly  worshipped 
by  me. 

34 — 36 •  I  kept  his  ^words  ^Jl^ays  in  my 
mind.      Some  time  after,  m  obedience  to  the 


ipo 


MAHABHARATA. 


injunction  of  my  father  and  in  the  tempta^ 
t)on  of  b^etting  offspring,  I  niarriea  the 
illustrious  daughter  of  Gotama  (Kripi)  who 
had  short  hair,  who  possessed  ^^reat  intelli- 
gence and  observed  many  rigid  vows,  and 
who  was  ever  engag^  in  the  Agnihotrat 
sacrifices  and  austerities.  She  gave  birth  to 
a  son,  named  Ashwathama,  who  was  greatly 
powerful  and  as  effulgent  as  the  sun. 

37 — 39*  As  Bharadwaja  was  pleased  on 
obtaining  me,  so  I  was  pleased  on  getting 
that  son.  One  day  Ashwathama  began  to 
cry  on  seeing  some  richmen*s  sons  drink 
milk.  4  was  so  beside  myself  at  this  that  I 
lost  all  knowTedp^e  of  the  points  of  heaven. 
"  Instead  of  asking  him  who  had  only  a  few 
kine,  just  sufficient  for  sacrificia!  purposes, 
I  shall  ask  him  who  had  many," — thinking 
thus  in  my  mind,  O  son  of  Ganga«  1  roamed 
over  many  countries ; 

40.  Though  I  roved  all  over  the  country, 
yet  I  could  not  obtain  a  milch-cow,  and  I 
returned  unsuccessful.  Thereupon  some 
boys  tempted  him  with  Pistauduka  (water 
mixed  wiui  powdered  rice.) 

41.  The  child,  drinking  the  Pistaudaka 
cried  out,  ''O  I  have  drunk  milk.''  O  des- 
cendant of  Kuru,  he  began  to  dance  in  joy, 
being  Ithus  deluded  by  his  childish  igno- 
rance. 

42.  Seeing  him  dance  with  joy  amidst 
his  playmates  who  were  smiling  at  his  sim- 
plicity, I  was  exceedingly  touched. 

43.  "Ftc  to  the  poor  Drona,  who  does 
not  try  to  earn  wealth  !  His  son  in  the  thirst 
for  milk  drinks  Pi$taudaka ; 

44.  In  ignorance  he  dances,  crying  "I 
have  drunk  milk."  Hearing  these  derisive 
words,  I  was  quite  beside  myself  ! 

45—47.  Then  reproaching  myself  by 
myself,  I  began  to  reject  thus  in  my  mind, 
"  Cast  off  and  censured  by  Brahmanas,  I 
^'ould  not  yet,  from  the  desire  of  wealth,  be 
any  body's  servant,  which  is  ever  sinful." 
O  Bhisma,  thus  resolved,  and  remembering 
my  former  friendship  for  him,  (Drupada)  I 
regarded  myself  very  much  blessed.  I  went 
joyfully  to  the  Shoumaka,  taking  my  beloved 
son  and  wife  with  me. 

48.  I  joyfully  heard  that  my  beloved 
friend  had  been  installed  on  the  throne,  and, 
remembered  his  words  and  companionship. 

49.  O  lord,  I  went  to  Drupada  remem- 
bering my  old  friendship,  and  said  to  him 
"O  best  of  men,  know  me  as  your  friend." 

50.  I  went  to  Drupada  confidently  as  a 
friend  should  do.  But  Drupada,  laughing 
in  derision,  cast  me  off  as  if  I  were,  a  vulgar 
fellow  ;  ancThe  said, 


51  •  "  O  Brahmana,  yoiu-  inteU^ence  is 
hardly  of  high  order^  As  comin|;^  to  me  00 
i  sudden  you  say  you  are  my  fnend. 

32*  O  dull-minded  man,  great  kings  can 
never  be  friends  with  such  locldess  and 
indigent  fellow  like  you. 

53.  We  had  friendship  between  \x%  when 
we  were  both  equally  circumstanced,  but 
Time  that  wears  out  every  thing,  wears  out 
friendship  also. 

54.  Friendship  never  remains  In  the 
worid  in  any  one's  heart  without  bdng 
worn  out.  Time  wears  it  out  and  anger  also 
destroys  it. 

55«  Do  not,  therefore,  stick  to  that  worn- 
out  friendship.  Do  not  think  of  it  any 
longer.  O  best  of  Brahmanas,  the  fnend- 
ship  I  entertained  for  you  was  for  a  parti- 
cular purpose. 

56.  The  poor  cannot  be  the  friend  of  the 
rich  ;  the  unlearned  can  not  be  the  friend  of 
the  learned ;  the  coward  cannot  be  the  friend 
of  the  brave  (heroes).  How  then  do  you 
desire  the  continuance  of  our  old  friendship  7 

57.  There  may  be  either;  friendship  or 
enmity  between  two  persons  ^ually  situat- 
ed as  to  wealth  or  prowess.  The  poor  and 
the  rk:h  can  neither  be  friends  nor  enemies 
of  one  another. 

58.  One  of  pure  birth  can  never  be  a 
friend  of  one  wno  is  lowly  bom  ;  a  car- 
warrior  can  not  be  a  friend  of  one  who  b  not 
a  car-warrior  ;  one  who  is  not  a  king  can  not 
have  a  king  for  his  friend. 

59.  I  do  not  know  you,  I  do  not  remem- 
ber that  I  ever  promised  you  my  king- 
dom. O  Brahmana,  I  can  give  you  food 
and  shelter  for  one  night." 

60.  Having  been  thus  addressed, I  left  his 
presence  with  my  wife,  vowin|[^  to  do  that 
which  I  shall  certainly  do  without  much 
delay. 

61.  O  Bhisma,  thus  insulted  by  Dru- 
pada I  was  filled  with  wrath.  I  have  come 
to  the  Kurus  wishing  to  obtain  accomplished 
pupils. 

62.  To  act  according  to  your  wishes,  I 
now  come  to  Hastinapiu*.  Tell  me  what  I 
am  to  do. 

Vaishampayaiia  said  :— 

63.  Having  been  thus  addressed,  Bhotna 
thus  spoke  to  Uie  son  of  Bharadwaja. 

Kusma  said  :— 

64.  Uitstring'  your  bow,  and  teach  (these 
princes)  the  science  of  arras.  Enjoy  joyfully 
as  much  as  you  like  every  luxury  m  the 
Kum  abode* 


Adi  parva. 


t9i 


65.  Whatever  wealth,  kingdom  and 
sovereignty  the  Kurus  possessi  you  are  the 
lord  m  all.  All  the  Kurus  are  at  your 
command. 

66.  O  Brahmana,  consider  that  to  be 
already  accomplished  which  is  in  your  heart. 
O  best  of  the  twice-born,  as  the  fruit  of  our 
good  luck  we  have  obtained  you. 

Thus  ends  the  hundred  and  thirty-third 
chapter,  the  coloquy  of  Bhisma  and  Drona, 
in  the  Sambhava  of  the  Adi  Parva, 


CHAPTER    CXXXIV. 

(SAMBHAVA    P\RVX)^Continued. 

Vaialiainpayana  said  :— 

1 .  Thereupon  that  best  of  men ,  that  ^eat- 
ly  effulgent  Drona,  worshipped  by  Bhisma, 
took  up  his  quarters  in  the  house 
of  the  Kurus  and  was  adored  by  them 
all. 

2.  When  he  had  taken  rest  for  a  while, 
Bhisma,  taking  his  grandsons,  the  Kurus, 
gave  them  to  him  as  his  pupils,  making  him 
their  preceptor  with  the  presents  of  various 
wealtn. 

3.  That  lord  (Bhisma)  gave  the  wn  of 
Bharadwaja  (Drona)  a  neat  and  tidy  house, 
well -filled  with  paddy  and  every  kind  of 
wealth. 

4.  That  g^eat  bowman,  Drona,  in 
delightful  heart,  accepted  the  Kurus,  the 
sons  of  Dhritarastra  and  Pandu,  as  his 
pupils* 

5.  Having  accepted  them  all  as  (bis 
pupils),  Drona  called  them  apart  and  spoke, 
to  them  confidently  thus, 

6.  **  O  sinless  ones,  I  have  a  particular 
desire  in  my  heart ;  promise  me  truly  that 
you  will  accomplisn  it  when  you  will 
become  skilled  in  arms, 

VusliaiiipayMa  said  :— 

7.  Hearing  these  words,  the  Kuru  prin* 
ces  remained  silent.  O  chastiserof  foes, 
Aryuna,  (however),  vowed  to  accomplish  it. 

8.  Drona  then  cheerfully  clasped  Aryuna 
to  his  bosom  and  repeatedly  took  thescent  of 
his  head  and  shed  tears  of  joy. 

9.  The  ffreatly  powerful  Drona  taught 
the  sons  of  Pandu  (the  use  oQ  various 
weapons,— both  celestial  and  human. 

ID.  O  best  of  the  Bharata  race,  many 
other  princes  also  flocked  to  that  best  of 
Brahmanas,  Drona,  to  learn  (the  science 
of)  arms. 

II.  The  Vrisnis,  the  Andhakas,  and  the 
princes  from  various  countries,  and  the  son 


of  Suta  and  Radha  (Kama)   made   Drona 
their  preceptor. 

13.  The  son  of  Suta  (Kama),  being  jeal- 
ous of  Partha  (Aryuna),  always  defied  nim, 
and  being  supported  by  Duryodhana  dis- 
regarded the  Pandavas. 

13 — 15,  That  Panda va  (Aiyuna)  from  his 
eager  desire  to  learn  the  science  of  arms 
always  remained  at  the  side  of  Drona,  and 
he  excelled  all  in  skill,  in  strength  of 
arms,  and  in  perseverence,  on  account  of 
his  love  for  the  science  of  arms.  Though 
he  (Drona)  gave  equal  instructions  to  3a, 
yet  Aryuna  became  the  foremost  of  all  in 
lightness  and  skill.  Drona  was  convinced 
that  none  of  his  pupils  would  be  able  to 
equal  that  son  of  Indra. 

16.  Thus  he  gave  instructions  to  all  the 
princes  in  the  (science  of)  arms.  To  keep 
them  away  for  long,  he  gave  them  Kamun^ 
dala  (a  v^sel  of  narrow  mouth)  for  fetching 
water. 

17 — 19.  But  he  gave  his  son  a  Kumbha 
(wide  mouthed  vessel  to  fetch  water),  so 
that  it  may  not  take  him,  long  (to  fill  it). 
When  they  were  thus  kept  away,  Drona 
instructed  nis  son  some  superior  methods  of 
using!  arms.  Aryuna  came  to  know  it. 
Thereupon  he  filled  his  Kumundala  with 
the  Varuna  weapon  and  came  to  his 
preceptor  at  the  same  time  with  his  precep- 
tor's son,  and  thus  the  inteir^nt  son  of 
Pritha,  that  foremost  of  all  the  learned  in 
arms,  became  in  no  way  inferior^  to  his 
preceptor ^s  son. 

26.  Aryuna  took  great  deal  of  care  in 
worshipping  the  preceptor ;  he  had  great 
devotion  to  his  study  of  the  science  of 
arms,  therefore,  he  became  a  great  favourite 
of  Drona. 

21.  DronAi  seeing  Falguni's  (Aryuna) 
great  devotion  to  arms,  summoned  the  cook 
and  told  him  in  private, 

22.  "  Never  give  rice  (food)  to  Aryuna 
in  the  dark,  and  never  told  him  also  that 
I  have  asked  you  to  do  it." 

23.  On  a  certain  day  when  Aryuna  was 
taking  his  food,  a  wind  arose  and  the  burn- 
ing lamp  went  out. 

24.  The  efful|[ent  son  of  Kunti,  (Aryuna) 
continued  eating  in  the  dark,  his  hand  from 
habit  going  to  his  mouth. 

25.  Thinking  thb  to  be  the  result  of  the 
force  of  habit,  the  mishty -armed  son  of 
Pandu  practised  with  his  bow  in  the  night. 

26.  O  descendant  of  the  Bharata  race, 
bearing  the  twang  of  his  bow-string,  in  the 
night,  Drona  came  to  him,  and  embracing 
him  spoke  to  him  thus, 


'i^i 


MAHAttHAftAtA. 


l)rona  said  :— 

27.  I  speak  to  youitruly  that  I  shall  do 
to  you  that  by  which  there  will  be  no  bowmaii 
in  the  world  who  will  be  equal  t6  you. 

Vaishampayana  said  :— 

28.  Thereupdn  Drona  taught  Aryuna 
the  art  of  fighting  on  horse  back  and  on 
the  back  of  the  aephantSi  on  car  and  on  the 
ground. 

29.  Drona  taught  that  Kaurava  (Aryuna) 
how  to  fight  with  clubs,  the  sword,  the  lance, 
the  spear  and  the  dart.  He  tauglit  him 
the  use  of  many  other  Weapons,  and  how 
to  fight  with  many  men. 

30.  Hearing  of  his  skill,  thousands  of 
kings  and  princes,  desirous  of  learning  the 
science  of  arms,  flocked  (to  him). 

31.  O  great  king,  thereupon,  Ekalavya, 
the  son  of  Hiranyadhanus,  king  of  the 
NishadaS}  came  to  Drona. 

32.  That  learned  maii  in  all  the  prece]>ts 
of  religion  (Drona)  did  4^ot^  accept  him 
(the  Nishada  prince)  as  his  pupil  in 
Archery,  thinking  that  he  was  a  Nishada 
£tnd  considering  the  interest  of  the  princes. 

33.  O  chastiser  of  foes,  touching  Drona's 
teet  with  his  head,  he  went  into  a  forest  and 
made  a  clay  statue  of  Drona. 

34.  He  began  to  worship  it  (the  clay 
figure)  as  if  it  were  his  real  preceptor,  and 
before  that  figure  he  practised  the  use  of 
arms  with  the  most  rigid  regtilarity. 

35.  In  consequence  of  his  exceptional 
reverence  for  his  preceptor  and  of  his 
devotion  to  his  purpose,  all  the  three 
processes  ol  fixing  arrows  on  the  bow-string, 
aiming  and  letting  off  became  very  e^y  to 
him. 

36.  O  chastiser  of  foes,  <Jne  day  the 
Kuru  and  the  Pandu  princes  with  the  per- 
mission of  Drona  all  set  out  on  their  cars 
to  a  hunting  excursion. 

3^«  O  kinff,  a  senwnt  followed  the 
Pandavas  at  his  ease  with  the  necessary 
things  (for  ^he  hunt)  and  took  a  dog  with 
bim. 

38.  They  wandered  about  the  forest, 
intent  ort  the  purpose  they  had  in  view ;  the 
dog  also  wandered  about  alone  and  camd  to 
the  Nishad^l  (prinee). 

39.  The  dog,  seeing  the  Nishada  of  dark 
cofour  and  ctf  body  besmeared  with  filth, 
with  ad  attire  of  black  skin,  and  with  matted 
hair  on  his  head,  began  to  bark  aloud. 

40.  Thereupofihe  (the  Nifitoda,)  exhibit- 
ing Itghttiess  of  h&nd,  at  once  struck  seven 
arrows  into  the  nfouth  of  the  barking 
dog. 


41.  The  dog,  tikis  t>ierced  in  the  motttli 
witii  the  arrows,  came  back  to  the 
Plandavasf  and  th^  Pdndava  heroes  oit 
seeing  this  were  very  much  astonished. 

42.  Ashamed  of  tbeir  own  skill,  they 
praised  the  lightness  of  hand  and  precesion 
of  aini  by  auricular  perception  (of  the 
Nishada  Prince) 

43.  O  king^  theyi  thereupon,  began  to 
search  in  the  forest  for  that  unknown 
dweller  of  the  'wood.  The  Pandavas  soon 
found  him  discharging  ceaseless  arrows 
from  hb  bow. 

44.  Seeang  that  man  of  grim  visSaffe,^» 
a  total  stranger  to  them, — they  asked/ *Who 
are- you  and  Whose  soft  are  you  V 

Tbe  Nishada  said  :— 

45.  O  heroes,  I  am  the  son  o^theNbhada 
king,  Hiranyadhanus.  Know  me  to  be  a 
pupil  of  Drona,  labouring  to  acquire  the 
science  of  arms^ 

46.  The  Pandavas,  having  made  thenl- 
sdves  acquainted  with  everything  connected 
with  him,  and  returning  (to  Hastinapora)' 
told  Drona  all  about  the  wonderful  feat  of 
archery  they  had  seen  in  the  forest. 

47.  O  king,  the  son  of  Kunti,  Aryuna, 
thinking  of  EkaliEivya  all  the  while,  saw 
Drona  in  private,  and  relying  upon  his  pre- 
ceptor'S'love  for  him  he  said, 

48.  "  You  have  joyfully  told  me,  embra-* 
cing  me  to  your  bossom,  no  pupil  of  yours 
sh<nild  be  equal  to  me. 

40.  Why  then  there  is  a  piipiT  of*  yours 
in  the  world(equal  to  me), — the  mighty  son 
of  the  Nishada  king  ?" 

50.  Thereupon  Drona  reflected  for  d 
moment  and  resolved  upon  the  course  he 
should  ailopt.  He  then  took  Sabyashachi 
(Aryuna)  with  him  and  went  to  the  Nishada 
(prince)^ 

5 1 .  He  saw  Ekalavya  with  body  besmeared 
with  filth,  with  ma^ed  locks  <(>n  his  beadl, 
with  ra|[s  on*  and  with  a  bow  in  his  hand 
with  Which '  he  was  ceaselessly  shooting 
arrows. 

52.  Seeing  Drona  commg    towards  hiip, 
Ekalav>'a  also  went  a    feW   steps  forward . 
and  touched  his  feet  and  prostrated  hinvself 
on  the  ground. 

53.  The  son  of  Nishdda  worshipped 
Drona  in  tlic  due  form  and  represented 
himself  as  his  pttpif.  He  then  stood  before 
him  wkh  joined  hands. 

54.  O  Idng,  theneupori  Drona  spok^ 
thus  to  Ekalavya,  "O  hero,  if  you  are 
really  my  pupil,  give  me  mv  remuneration.'' 
Ekalav^  was  much  pleased  in  liearing  tbisi 
and  he  ^aiti/ 


I 


ADI   PARVA. 


193 


55.  O  illustrious  one,  what  shall  I  give 
you,  command  me.  O  excellent  Brahma- 
knowing  man,  there  is  nothing  that  is  not 
to  be  given  to  my  preceptor.*' 

56 — 58.  He  (Drona)  said,  "Give  me 
as  Dakshina  your  thumb."  Ekalavya,  ever 
devoted  to  truth  and  desirous  of  keeping 
his  promise,  hearing  the  fearful  words  of 
Drona,  at  once  cut  off  his  thumb  with  a 
cheerful  face  and  unruffled  heart,  and  gave 
it  to  Drona.  Thereupon,  O  king,  when  the 
Nishada  again  began  to  shoot  with  the 
help  of  his  other  fingers,  he  found  he 
had  lost  his  former  lightness  of  hand. 

59.  Aryuna  became  pleased  and  his 
fever  (of  jealousy)  was  gone.  "None  will 
equal  Aryuna,"  these  words  of  Drona  now 
became  true. 

60.  Two  of  Drona's  pupils  became 
greatly  expert  in  club  fight,  namely  Duryo- 
dhana  and  Bhima,  who  were  jealous  of  each 
other. 

61.  Ashwathama  excelled  all  in  the 
mysteries  (of  the  science  of  arms).  The 
twins  (Nakula  and  Sahadeva)  excelled 
every  body  in  handling  the  sword. 

62 — 63.  Yudhisthira  became  the  best  of  car- 
warriors,  and  Aryuna  excelled  every  one  in 
every  respect.  He  surpassed  all  in  intelli- 
gence, in  the  skill  of  using  all  weapons,  and 
in  devotion  to  his  arms  and  his  preceptor. 
He  thus  became  the  foremost  of  all  car- 
warriors. 

64.  Though  the  instructions  (of  Drona) 
were  equal,  (to  all),  yet  the  mighty  Aryuna 
excdled  all  (the  princes,)  and  became  an 
At  hi  rat  ha,  a  warrior  capable  of  fighting 
with  sixty  thousands  foes  all  at  once. 

65.  The  wicked-minded  sons  of  Dhri- 
tarastra  became  jealous  of  Bhima,  for 
he  was  exceedingly  strong,  and  of  Aryuna, 
because  he  was  accomplished. 

66.  O  best  of  rten,  Drona  became  desir- 
ous of  examining  his  pupils'  knowledge  in 
arms  and  he  collected  them  all  together,  all 
(the  princes)  skilled  in  all  the  weapons. 

67.  He  caused  an  artificial  bird  made  by 
an  artizan  to  be  placed  on  the  top  of  a  tree 
without  the  knowledge  of  the  princes  for 
the  purpose  of  using  it  as  the  target. 

Drona  8aid;~ 

68.  Take  up  quickly,  all  of  you,  your 
bows  and  fix  your  arrows  on  the  bow- 
string. Stand  here  aiming  at  that  bird  on 
the  tree. 

69.  As  soon  as  I  give  the  order,  cut  off 
the  bird's  head.  O  sons,  I  shall  give  each 
of  you  a  turn  one  after  another. 

25 


Vaishampayana  said  :— 

70.  The  best  of  the  descendants  'of 
Angirasha  (Drona)  first  spoke  to  Yudhis- 
thira thus,  "  O  invincible  one,  aim  with  your 
arrow  and  shoot  (the  bird)  as  soon  as  I 
order." 

71.  The  chastiser  of  foes,  Yudhisthira* 
first  took  up  the  bow  as  ordered  by  his 
preceptor,  and  stood  aiming  at  the  bird. 

72.  O  best  of  the  Bharata  race,  very  next 
moment  Drona  spoke  thus  to  the  descendant 
of  Kuru  (Yudhisthira),  standing  with  bow  in 
his  hand, 

73.  "  O  prince,  behold  that  bird  on  the 
top  of  the  tree."  Yudhisthira  replied  to  the 
preceptor,  "  O  Sir,  1  see  it."  Very  next 
moment  Drona  again  said, 

Drona  said  :— 

74.  Do  you  see  the  tree,  myself,  your 
brothers  and  the  bird  ? 

Vaishampayana  said  :-* 

/5.  That  son  of  Kunti  (Yudhisthira)  said, 
see  the  lord  of  the  forest  (tree),  your- 
self, my  brothers  and  the  bird."  He  said 
this  again  and  again  being  asked  (by  Drona) 
again  and  again. 

76.  Drona,  being  displeased,  reproach - 
ingly  told  him,  "  Stand  back.  It  is  not  for 
you  to  strike  at  this  aim." 

77 — 78.  Thereupon,  the  greatly  illustrious 
(Drona)  placed  in  the  same  position  Duryo- 
dhana  and  other  sons  of  Dhritarastra,  and 
also  Bhima  and  his  other  brothers,  and 
also  all  the  princes  that  had  come  from  other 
countries.  He  asked  them  one  after  another 
the  same  question,  but  they  all  replied  as 
did  Yudhisthira. 

Thus  ends  the  hundred  and  thirty  fourth 
chapter^  Drona's  examination  of  his  pupils^ 
in  the  Sambhava  of  the  Adi  Farva* 


CHAPTER    CXXXV. 

(SAMBHAVA  PARV A)-'Continued. 

Vaishampayana  said  '-- 

1.  Drona  smilingly  called  Dhananjaya 
and  said  to  him,  "It  is  to  be  shot  by  you. 
Turn  your  eyes  to  it. 

2.  You  must  shoot  the  aim  as  soort  ^ 
I  shall  give  order.  O  son,  stand  here  for* 
a  moment  with  your  bow  and  arrow." 

3.  Having  been  thus  addressed  Sabya* 
sachi  (Aryuna),  drawing  the  bow  to  A 
semi-circle,  aimed  at  the  bird  and  stood 
there  as  ordered  by  the  preceptor. 


194 


MAHABHARATA. 


4.  Very  next  moment  Drona  asked  him, 
'*  O  Aryuna,  do  you  sec  the  bird,  the  tree 
and  mysdf  ?" 

5.  O  descendant  of  the  Bharata  race, 
Partha  (Aryuna)  replied  to  Drona,  *'  I  see 
only  the  bird.  I  do  not  see  the  tree  or 
yourself." 

6.  The  invincible  Drona,  being  much 
pleased,  spoke  again  a  moment  after  to 
that  great  car-warrior,  the  son  of  Pandu, 
(Aryuna.) 

7.  "If  you  see  the  bird,  describe  it  to 
me."  He  (Aryuna)  again  replied,  *'  I  see 
the  head  of  the  bird,  but  I  do  not  see  its 
body.'* 

8.  Having  been  thus  told  by  Aiyuna, 
Drona  was  filled  with  delight  anci  his 
hair  stood  on  their  end.  He  told  Partha, 
•*  Shoot,"  and  he  instantly  let  fiy  (the 
arrow.) 

9.  The  Pandava  (Aryuna)  speedily  struck 
off  the  head  of  the  vulture  with  his  sharp 
arrow  and  brought  it  to  the  ground. 

10.  As  soon  as  this  feat  was  performed,  he 
(Drona)  embraced  the  son  of  Pandu  (Aryuna) 
and  thought  that  Drupada  with  his  friends 
were  already  vanquished  in  the  battle. 

1 1.  O  best  of  the  Bharata  race,  some  time 
after,  the  best  of  Angirashas  (Drona)  with 
his  pupils  went  to  the  Ganges  to  bathe. 

12.  When  Drona  was  bathing,  a  strong 
aligator,  as  if  sent  by  Death  himself,  seized 
him  at  the  thigh. 

13.  Though  quite  capable  of  freeing 
himself  (from  the  mouth  of  the  aligator),  he 
(Drona)  spoke  to  all  his  pupils  in  a  hurry, 
**  Kill  this  aligator  and  rescue  me." 

14.  As  soon  as  he  uttered  these  words, 
Vivatsa  (Aryuna)  struck  the  aligator  under 
the  water  with  five  sharp  and  irresistible 
arrows, 

15 — 16.  The  others  (his  pupils)  stood 
confounded  each  at  his  place.  ^«ing  this 
readiness  of  Aryuna,  Drona  considered  that 
son  of  Pandu  to  be  the  foremost  of  all  his  pu- 
pils, and  he  was  exceedingly  pleased.  The 
aligator,  being  cut  into  pieces  by  the  arrows 
of  Partha, 

17.  Released  the  thigh  of  the  high-souled 
(Drorta)  and  gave  up  his  life.  Thereupon  the 
son  of  Bharadwaja  (Drona)  thus  addressed 
the  illustrious  car-warrior  (Aryuna), 

18.  "  O  mighty- armed,  accept  this  supe- 
rior and  irresistible  weapon,  named 
Brahmasira,  with  its  method  of  hurling 
and  recalling  it. 

19.  You  must  not  use  it  against  any 
human  foe.  If  hurled  at  a  foe  of  inferior 
power,  it  might  bum  the  whole  universe. 


20.  O  son,  it  is  said  that  this  weapon 
hath  not  a  superior  in  the  three  worlds. 
Keep  it  therefore  with  g^eat  care,  and  listen 
to  what  I  say. 

21.  O  hero,  if  ever  any  foe,  if  he  is  not 
human,  comes  to  fight  with  you,  you  ma^ 
then  use  it  against  him  to  accomplish  his 
death." 

22.  Vivatsa  (Aryuna)  with  joined  hands 
promised  to  do  as  he  was  bidden,  and  he 
received  the  great  weapon.  The  preceptor 
then  spoke  to  him  again  thus, 

23.  "None  will  ever  become  a  superior 
bowman  to  you.  You  will  be  mvincible  and 
greatly  illustrious. 

Thtis  ends  the  hundred  and  thirty  fifth 
chapter t  the  rescue  of  Drona  from  the^ 
aligator^  in  the  Sambhava  of  the  Adi 
Parva, 


CHAPTER   CXXXVI. 

(SAMBHAVA  PARVA)— Continued. 

Vaishampayana  said  :— 

1.  O  descendant  of  the  Bharata,  seeing 
the  sons  of  Dhritarastra  and  Panjdu  expert 
in  arms,  O  king,  Drona  thus  spoke  to  the 
king  Dhritarastra, 

2.  In  the  presence  of  Kripa,  Somadatta« 
Valhika,  the  wise  son  of  Ganga  (Bhisma)« 
Vyasa  and  Vidura. 

3.  "O  king,  O  best  of  the  Kurus,  your 
sons  have  completed  their  education.  Let 
them  with  your  permission  show  their  profi- 
ciency." Thereupon  the  great  king  replied 
with  a  delightful  heart. 


said:— 

4.  O  best  of  Brahmanas,  you  have  accom- 
plished a  great  deed.  O  son  of  Bhara- 
dwaja, command  me  yourself  as  to  the 
place  and  time,  where  and  when,  and  the 
manner  in  which,  the  trial  may  be  held. 

5.  Grief  for  my  blindness  makes  me 
env>*  those  men  who  are  blessed  with 
sight  and  who  will  see  my  children's  prowess 
in  arms. 

6.  O  Khattwa  (Vidura),  do  all  that  the 
respected  preceptor  says.  O  lover  of 
virtue,  I  think  nothing  can  be  more  agree- 
able to  me  than    this. 

Vaishampayana  said  :— 

7.  Thereupon  Vidura,  giving  the  neces- 
sary assurance  to  the  king,  went  out  to  do 
wh.it  he  was  bidden.  The  crreatly  learned 
son  of  Bharadwaja  (Drona)  measured  a 
piece  of  (ground), 


ADI   PARVA. 


I9S 


8 — 9,  Which  was  void  of  trees  and 
thickets  and  which  was  furnished  with  wells 
and  springs.  On  this  piece  of  land,  that 
first  of  eloquent  men,  tnat  hero  (Drona), 
^ave  offerings  to  the  gods  according  to 
thej  precepts  of  the  Sastrasj  when  all  the 
people  were  assembled  by  proclamation 
on  an  auspicious  day  with  an  auspicious 
star  in  ascendance. 

10.  O  best  of  men,  the  artizans  built  a 
great  auditorium  by  the  order  of  the  king  ; 
(they  built)  another  for  the  (royal)  ladies  also 
according  to  the  proper  form. 

11.  The  citizens  built  many  platforms 
and  the  wealthy  men  many  spacious  and 
high  SibikaSn 

12.  When  the  (fixed)  day  came,  the  king 
accompanied  by  his  ministers,  with  Bhisma 
and  Kripa, — the  excellent  preceptor,  walk- 
ing at  the  head  (of^the  procession), 

13.  Came  to  the  auditorium  of  celestial 
beauty,  maide  of  pure  gold  and  decked  with 
strings  of  pearls  and  stones  of  Vaidurya 
^ms. 

14—16.  The  greatly  fortunate  Gandhari 
and  Kunti  and  Uie  other  ladies  of  the  royal 
household,  dressed  in  gorgious  atlire  and 
accompanied  by  their  maids-in-waiting,  joy- 
fully ascended  the  platforms  as  celestial 
ladies  ascend  the  Sumeru  mountain.  Brah- 
nianas,  Kshatryas,  and  the  others  of  the  four 
orders  of  caste  hurriedly  left  the  city  and  came 
running  there  with  the  desire  of  seeing  the 
prince^  skill  in  arms,  and  they  were  so 
eiger  that  they  assembled  all  there  in  a 
moment. 

17,  That  vast  crowd  with  the  noise  of 
blowing  trumpets  and  beating  drums  and 
the  sounds  of  many  voices  became  like  an 
agitated  ocean. 

18 — ig.  Then  the  preceptor,  dad  in  white 
attire,  with  white  sacred  thread,  white  locks, 
white  beard,  white  garlands,  and  white 
s^ndal-paste  besmeared  over  his  body,  en- 
tered the  arena  with  his  son.  It  appeared  as 
if  the  moon  accompanied  by  (the  planet) 
Mars  appeared  in  an  unclouded  sky. 

20.  The  best  of  strong  men,  the  hero 
(Drona),  entering  at  the  proper  time,  caused 
Brahmanas  versed  in  Mantras  to  celebrate 
the  auspicious  rites. 

21.  After  auspicious  and  sweet-sounding 
musical  instruments  had    struck   up  as  a 
propitiary  ceremony,    men    equipped  with . 
various  weapons  entered  the  arena. 

22.  Then  the  best  of  the  Bharata  race, 
(the  princes),  those  mighty  car-warriors, 
havine  girt  up  their  loins,  entered  (the 
arena)  equipped  with  bows,  quivers  and 
finger  protectors. 


23.  With  Yudhisthira  at  their  head,  the 
greatly  heroic  princes,  in  the  order  of  their 
age,  began  to  show  wonderful  skill  in  their 
arms. 

24.  Some  (spectators)  lowered  their  heads 
out  of  fear  of  the  falling  arrows,  while  others 
not  being  afraid,  looked  on  with  wonder  and 
astonishment. 

25.  Riding  swift  horses  and  managing 
them  dexterously,  the  princess  hit  marks 
with  arrows  engraved  with  their  respective 
names. 

26.  On  seeing  the  prowess  of  the  princes 
in  using  their  bows  and  arrows,  the  specta- 
tors thought  they  were  seeing  the  city  of 
Gandharva.  They  were  all  filled  with 
amazement. 

27.  O  descendant  of  Bharata,  some 
hundreds  and  thousands  of  men,  their  eyes 
expanded  with  wonder,  all  at  once  cried  out 
"Well  done  !  Well  done !" 

28.  After  repeatedly  displavnng  their 
skill  and  dexterity  in  the  use  of  bow  and 
arrows,  in  the  management  of  cars,  in  the 
fight  on  horseback  and  on  the  back  of 
elephants, 

29.  They  took  up  their  swords  and 
buckles  and  began  to  attack  one  another 
and  to  walk  around  the  arena  displaying 
various  modes  of  sword's  play. 

30.  They  all  saw  their  (g^eat)  agility, 
the  beauty  of  the  symetry  of  their  bodies, 
their  grace,  their  calmness,  the  firmness  of 
their  grasp  and  the  skill  in  the  use  of  their 
swords  and  L  u  :kles. 

31.  Then  Vrikodara  (Bhima)  and  Sujo- 
dhana  (Duryodhana^  entered  the  (arena) 
with  secret  mental  delight  like  two  single 
peaked  mountains. 

32.  Those  mighty-armed  heroes  girt 
their  loins  and  summoned  all  their  strength; 
they  roared  like  two  infuriated  elephants 
contending  (for  a  female  elephant). 

33.  Those  two  greatly  strong  (heroes) 
circled  round  the  arena  with  faultless  clubs 
and  careered  right  and  left  in  all  the  proper 
form. 

34.  Vidura  described  to  Dhritarastra 
and  the  mother  of  the  Pandavas  (Kunti) 
to  Gandhari  all  the  feats  of  the  princes. 

Thus  ends  the  hundred  and  thirty  sixth 
chapter^  the  tourttament,  in  the  Sambhava 
of  the  Adi  Parva* 


196 


MAHABHARATA. 


CHAPTER    CXXXVII. 
(SAMBHAVA  P\RV A)— Continued, 


Vaishampayana  said :— 

1 .  On  the  appearance  of  the  Kuru  prince 
(Duryodhana)  and  the  foremost  of  all  strong 
men  Bhtma,  the  spectators  were  divided 
into  two  parties  by  their  partiality  swayed 
by  the  love  (towards  each  of  the  contending 
heroes). 

2.  Some  cried,  *'  Behold  the  heroic 
Kuru  prince ;  "  some  cried,  '*  Behold  heroic 
Bhima."  Thus  from  these  cries  of  the  people 
rose  a  great  uproar  (in  the  arena). 

3.  On  seeing  the  place  become  like  a 
troubled  ocean,  the  intelligent  son  of 
Bharadwaja  (Drona)  spoke  to  his  dear  son 
Ashwathama, 

Drona  said:— 

4.  "Stop  these  two  mighty  heroes,  so 
expert  in  arms.  Let  not  the  anger  of  the 
assembled  people  be  excited  by  this  en- 
counter between  Bhima  and  Duryodhana. 

Vaishampayaua  said  '— 

5.  Thereupon  the  two  combatants,  with 
uplifted  clubs,  resembling  two  swolen  oceans 
agitated  by  the  winds  that  blow  at  the  time 
of  the  worid's  dissolution,  were  stopped  by 
the  son  of  the  preceptor. 

6.  Then  Drona  entered  the  arena,  and 
stopping  the  musicians  spoke  thus  in  a 
voice  deep  as  the  roars  of  the  clouds. 

7.  **  Behold  all  of  you  now  that  Partha 
who  is  dearer  to  me  than  my  own  son,  who 
is  the  master  of  all  arms,  who  is  the  son  of 
Indra  himself  and  who  b  like  the  younger 
brother  of  Indra." 

8 — 9.  At  the  command  of  the  preceptor,  the 
youthful  Falguni  (Aryuna),  equipped  with 
finger  protector,  hb  quiver  full  of  arrows,  with 
his  bow  \n  hahd,  and  with  a  golden  armour 
on,  after  having  performed  the  propitiatory 
rites,  appeared  in  the  arena  like  an  evening- 
cloud  rejecting  the  rays  of  the  setting  sun 
and  illumined  by  the  hues  of  the  rambow 
and  the  flashes  of  lightning. 

ID.  On  this  a  great  cry  of  joy  rose 
from  all  parts  of  the  arena,  and  musical 
instruments  were  played  and  conches  were 
blown. 

11.  All  cried,  "This  is  the  handsome 
son  of  Kunti,  the  middle  (third)  son  of 
Pandu.  This  is  the  son  of  Indra.  This  is 
the  protector  of  the  Kuru  race. 

12.  This  is  the  best  of  all  men  learned 
in  arms.  This  is  the  best  of  all  chcrishers 
of  virtue.  This  is  the  foremost  of  all  well- 
conducted  persons.  This  is  the  great  reposi- 


tory of  the  knowledge  of  all   (good)  man- 
ners." 

13.  Hearing  these  loud  cries  of  the 
spectators,  the  tears  of  Kunti,  mixing  with 
the  milk  of  her  breast,  drenched  her  bosora. 

14.  Having  his  ears  filled  with  the 
uproar,  the  best  of  men,  Dhritarastra,  asked 
Vidura  with  (delight, 

15.  "  O  Khattwa,  what  is  this  great 
uproar,  like  that  of  the  troubled  sea» 
that  rises  in  the  arena  all  of  sudden 
echoing  the  very  heavens  ?" 

Vidnra  said  :— 

16.  O  great  King,  the  son  of  Pritha 
and  Pandu,  Falguni  (Aryuna),  clad  in 
armour  ;  has  entered,  the  arena  ;  and  there- 
fore is  this  uproar. 

Dhritarastra  said  :— 

17.  O  high-souled  man,  I  have  indeed 
been  blessed,  favoured  and  protected  by 
the  three  fire  (sons)  of  Pritha  (Kunti)  who 
is  like  the  sacred   fuel. 

7aishampayana  said  :— 

18.  When  the  spectators  some- what 
r^ained  their  equanimity,  Vivatsa 
(Aryuna)  displaced  before  his  preceptor 
his  lightness  in  the  use  of  arms. 

19.  He  created  fire  by  the  Agneym. 
weapon,  bv  the  Varuna  weapon  he  creat- 
ed water.  He  created  winds  by  the  VayairyM 
weapon  and  by  the  Parjanya  weapon,  ne 
created  the  clouds. 

20.  He  created  land  by  the  Bhouma 
weapon  and  by  the  Parvaiya  weapon  he 
created  the  mountains.  Hemadeali  this  to 
disappear  by  the  Antardhana  weapon. 

21.  In  a  moment  he  appeared  tall  and 
in  a  moment  short.  He  was  now  yoked  in 
his  car ;  he  was  in  the  next  moment  on  the 
car  itself ;  he  was  then  again  on  the  ground. 

22.  The  favourite  (pupil)  of  the  preceptor 
(Aryuna)  shot  by  his  arrows  various  marks^ 
some  tender,  some  fine,  and  some  of  thick 
composition. 

23.  He  let  fly  at  one  time  five  arrows 
from  his  bow  stung  into  the  mouth  of 
a  moving  iron  boar  as  if  they  were  but  one 
arrow. 

24.  That  greatly  effulgent  hero  sent 
twenty  one  arrows  into  the  hollow  of  a 
cow's  horn  hang  upon  a  rope  which  was 
swinging  to  and  fro. 

25*  O  sinless  one,  in  this  manner  he 
(Aryuna),  walking  round  the  arena,  display** 
ed  his  profound  skill  in  the  use  of  the  sword« 
bow  and  club. 


ADI  PARVA. 


I^f 


36.  O  descemlant  of  the  Bharata  race, 
when  the  tournament  was  almost  ended, 
when  the  excitement  of  the  spectators  cooled 
down  and  the  sound  of  music  stopped, 

27.  There  was  heard  at  the  gate  the 
slapping  of  arms,  betokening  power  and 
strength,  like  the  roars  of  thunder. 

28.  **  Are  the  mountains  splitting  ?  Is 
the  earth  going  to  be  rent  assunder  ?  Is  the 
sky  resounding  with  the  roars  of  gathering 
ck>uds  ?  " 

29.  O  king,  all  the  spectators  in  the 
arena  thought  thus,  and  turned  their  eyes 
towards  the  gate. 

30.  Drona  was  surrounded  by  the  five 
brothers,  the  sons  of  Pritha,  and  looked  like 
the  moon  surrounded  by  the  five  constella- 
tions. 

31.  That  chartiser  of  foes,  Duryodhana, 
with  his  one  hundred  haughty  brothers 
and  with  Ashwathama,  stood  up  m  haste. 

32.  That  prince  (Duryodhana)  with  his 
club  in  his  hand,  surrounded  by  his  one 
hundred  brothers  with  uplifted  weapons, 
looked  like  Indra  in  the  days  of  yore  when 
he  stood  surrounded  by  the  celestials  at  the 
time  of  the  battle  with  the  Davavas. 

7*^115  ends  the  hundred  and  thirty  seventh 
chapter^  the  trial  of  arms t  in  the  Samhhavat 
of  the  Adi  Parva, 


CHAPTER  CXXXVIII. 

(SAMBHAVA    PARV A)'^Continu^d. 


ishampayana  said  :— 

1.  When  the  spectators,  with  eyes  ex- 
panded with  wonder,  made  way  for  that 
subjugator  of  hostile  cities,  Kama,  he  entered 
the  spacious  arena. 

2.  He  was  armed  in  his  natural  coat  of 
armour,  his  face  was  brightened  with  his 
ear-rings,  his  bow  was  in  hb  hand,  and  his 
sword  in  his  loins.  He  entered  like  a 
walking  cliff. 

3.  The  ^illustrious  destroyer  of  enemies, 
the  large  eyed  Kama  was  born  of  Pritha 
(Kunti)  in  h«r  maidenhood.  He  was  a 
portion  of  the  hot  beamed  sun. 

4.  His  power  and  energy  were  like  those 
of  lions,  the  bulls  or  the  best  of  elephants. 
He  was  like  the  sun  in  splendour,  moon 
in  loveliness  and   fire   in  effulgence.  . 

5.  Being  born  of  the  sun,  he  was  tall  like 
a  golden  palm  ,*  he  was  a  youth  who  could 
slay  lions.  He  was  handsome  and  poss- 
essed countless  accomplishments. 


6.  The  mighty  armed  (hero)  looked  all 
around  the  arena  and  bowed  rather  with 
indifference  to  Drona  and  Kripa. 

7.  The  entire  assembly  of  people  re- 
mained motionless  and  stared  in  steadfast 
gaze.  They  were  filled  with  great  curiosity 
and  asked  one  another,  **  Who  is  he  ?" 

8.  That  foremost  of  eloquent  men,  the 
son  of  the  Sun,  (Karna)  in  a  voice  deep  as 
the  roars  of  clouds,  addressed  his  unknown 
brother  thus, 

9.  "  O  Partha,  I  shall  perform  feats  be- 
fore this  assembly  excelling  all  that  you 
have  done.  Behold  them,  and  you  will  be 
amazed." 

10.  O  best  of  all  eloquent  men,  when 
he  had  hardly  finished  his  words,  the 
spectators  stood  up  all  at  once  as  if  uplifted 
by  some  instrument. 

11.  O  best  of  men,  Duryodhana  was  de- 
lij^hted,  while  Vivatsa  (Aryuna)  was  filled 
with  abashment  and  anger. 

12.  The  preatly  powerful  Karna,  ever 
fond  of  battle,  displayed  with  the  permission 
of  Drona  all  that  Partha  had  displayed 
before. 

13.  O  descendant  of  Bharata,  Duryodhana 
with  his  brothers  thereupon  embraced  Kama 
with  delight  and  spoke  to  him  thus, 

Duryodhana  said  :— 

14.  "  O  mighty-armed  hero,  welcome  to 
you !  O  man  deserving  of  politeness,  I  have 
got  you  by  good  fortune.  Command  me 
and  the  Kuru  kingdom  at  your  pleasure. 

Kama  said :— 

15.  When  you  have  said  this,  I  consider 
it  as  already  accomplished.  I  only  desire 
your  friendship.  O  lord,  I  long  for  a 
single  combat  with  Aryuna. 

Duryodhana  said  :— 

16.  Enjoy  with  me  the  good  things  of 
life.  Be  the  benefactor  of  your  friends.  O 
oppressor  of  enemies,  place  your  feet  on  the 
heads  of  all  foes. 

Vaishampayana  said  :— 

17.  Thereupon  Partha  considered  him- 
self disgraced  and  spoke  to  Kama  who 
stood  amidst  the  (Kuru)  brothers  like  a 
hill. 

Aryuna  said:— 

18.  O  Kama,  the  path  which  the  un- 
welcome intruder  and  the  uninvited  talker 
comes  to  shall  be  yours. 


tgS 


MAHABHARATA. 


Kama  said  :— 

19.  This  arena  is  meant  for  all;  it  is 
not  for  you  alone.  O  Falgiini,  they  are 
kings  who  are  superior  in  power ;  Kshatrya 
Dharma  depends  on  prowess  alone. 

20.  O  descendant  of  Bharata,  what  need 
is  there  of  altercation  which  is  the  habit 
of  the  weak!  Speak  in  arrows,  until  f 
cut  off  your  head  to-day  in  the  presence 
of  the  preceptor. 

VaiBhampayana  said  :— 

21.  The  subduer  of  hostile  cities, 
Partha,  was  embraced  by  his  brothers,  and 
with  the  permission  of  Drona  he  advanc- 
ed for  the  combat. 

22.  Thereupon,  Kama  was  embraced 
by  Duryodhana  with  his  brothers.  Taking 
up  his  bow  and  arrows  he  stood  ready  for 
fight. 

23.  The  sky  was  covered  in  clouds 
emitting  flashes  of  lightning,  and  the 
coloured  bow  of  Indra  appeared  shedding 
its  effulgent  rays.  The  clouds  seemed  to 
be  laughing  on  account  of  the  presence 
of  white  cranes  that  were  then  flying. 

24.  Seeing  that  Indra  was  thus  show- 
ing his  affection  (towards  Aryuna),  the  sun 
dispersed  the  clouds  over  his  son. 

25.  Falguni  (Aryuna)  was  invisfble  under 
cover  of  the  douds,  but  Kama  was 
visible  on  account  of  the  clouds  being 
dbpersed  from  him  by  the  sun. 

26.  The  sons  of  Dhritarastra  stood  by 
Kih-na,  and  the  son  of  Bharadwaja  (Drona) 
Kripa  and  Bhisma  stood  by  Partha. 

27.  The  assembly  was  also  divided  into 
two  parties,  so  were  the  ladies  also.  And 
on  learning  the  affair  the  daughter  of  Bhoja, 
Kunti  fainted  away. 

28.  The  learned  in  all  the  precepts  of 
virtue,  Vidura,  revived  the  insensible  Kunti 
by  sprinkling  over  (her  face)  water  mixed 
with  sandal-paste. 

29.  On  being  revived  she  was  seiced 
with  fear  on  seeing  her  two  sons  clad  in 
armour,  but  she  could  do  nothing. 

30.  When  the  two  (heroes)  were  ready 
with  their  great  bows  raised  up,  the  son  of 
Saradwatta,  Kripa,  well  versed  in  all  the 
precepts  of  virtue  and  expert  in  the  rules  of 
duels,  said, 

Eripa  said  :— 

31.  "This  son  of  Pandu  is  the  youngest 
child  of  Kunti.  He  is  a  Kuru  and  he 
will  fight  a  duel  with  you. 


32.  O  mighty  armed  hero,  you  shoidd 
al^  tell  us  the  Imeage  of  your  father  and 
mother,  and  the  ro^  line  m  which  yon  are 
an  omament. 

33.  Knowing  this,  Partha  will  fi^ht  with 
you,  or  he  will  not  fight  (as  he  will  think 
proper.)  The  sons  of  king^  never  fight  a 
duel  with  men  of  inferior  lineage. 

Vaishampayana  said  :— 

34.  Thus  addressed,  Kama*s  face  was 
flushed  with  the  blushes  of  shame,  and  it 
looked  like  the  pale  lotus  torn  and  disfigu- 
ered  by  the  showers  of  rains. 

Daryodhana  said  :— 

35.  O  preceptor,  it  is  said  in  the  Sastras 
that  three  classes  of  men  can  claim 
royalty,  namely  persons  of  noble  birth, 
heroes,  and  those  that  lead  soldiers. 

36.  But  if  Falguni  b  unwilling  to  fight 
with  one  who  is  not  a  king,  I  install  htm 
(Kama)  as  the  king  of  Anga. 

Vaishampayana  said  :— 

37 — ^38.  When  the  cheers  cease  at  that  very 
moment  the  greatly  powerful  car-warrior 
Kama,  seatea  on  a  golden  seat,  the  (royal) 
umbrella  over  his  head,  and  yak  tails  waved 
by  his  side,  was  installed  king  of  Anga  by 
the  Brahmanas,  learned  in  the  Mantras,  m 
the  proper  form,  with  paddy,  flowers,  Ghaia 
(water-pots)  and  much  gold, 

39.  O  King,  (Kama)  said  to  the  Kaurava 
(Duryodhana),  "  What  shall  I  give  you 
compared  with  your  gift  of  a  kingdom ! 

40.  O  king,  O  best  of  men,  I  shall  do  all 
you  will  command.'*  Sujodhana  (Duryo- 
dhana) replied,  "I  long  for  your  friend- 
ship." 

41.  Having  been  thus  addressed,  Kama 
replied.  **  Be  it  so. "  They  thereupon  em- 
braced each  other  in  joy  and  felt  great 
happiness. 

Thus  ends  the  hundred  and  thirty  eighth 
chapter,  the  tournament,  in  the  Sambnawt 
of  the  Adi  Parva. 


CHAPTER    CXXXIX. 
(SAMBHAVA  PARVfiC^—Continued. 

Vaishampayana  said  :— 

1.  Thereupon  Adhiratha  (Kama's  father), 
with  his  sheet  loosely  hanging  down,   trem-^ 
bling  and  perspiring,  supporting  himself  on 
a  stuff,  entered  the  arena. 

2.  Seeing  him,  Kama  left  his  bow,  and 
impelled  by  filial  regard  bowed  his  head. 
wet  with  the  water  of  hb  coronation* 


ADI  PARVA. 


199 


3.  The  charioteer  (Adiratha)  hurriedly 
covered  his  feet  with  the  end  of  his  sheet 
and  addressed  the  successful  Kama  as  his 
son. 

4.  He  (Adhiratha)  embraced  him  (Kama) 
and  wetted  his  head  with  tears, — his  head 
which  was  still  wet  with  the  water  sprinkled 
over  it  at  his  coronation  as  the  king  of 
Anga. 

5.  Seeingr  him  (Adhiratha)  the  Pandavas 
considered  nim  to  be  a  son  of  a  charioteer, 
and  Bhima  jeeringly  said^ 

6.  "O  charioteer's  son,  you  deserve,  not  to 
be  killed  by  Partha  in  the  battle.  You 
shoul  J  better  take  up  the  whip  (instead  of 
the  sword)  which  befits   your  race. 

7.  O  wdrst  of  men,  you  are  not  worthy  of 
enjoying  the  kmgdom  of  Anga,  as  a  dog 
deserves  not  the  Ghee  placed  before  the 
sacrificial  fire." 

8.  Thus  addressed  Kama  looked  at  the 
sun  in  the  sky,  and  with  slightly  quivering 
lips  he  heaved  a  deep  sigh. 

9.  Like  a  mad  elephant  the  greatly 
strong  Duryadhana  rose  in  anger  from 
among  his  brothers,— who  were  like  an  as- 
semblage of  lotuses. 

10.  He  said  to  that  doer  of  fearful  deeds, 
Bhimasena  there  present,  "  Vrikodara,  you 
should  not  speak  such  words. 

1 1.  The  strength  is  the  cardinal  virtue  of 
the  Kshatryas ;  even  a  man  of  inferk>r  birth 
deserves  to  be  faught  with.  The  sources  of 
heroes  and  rivers  are  the  same,  both  are 
always  unknown. 

12.  The  fire  that  covers  the  whole  worid 
rises  from  water.  The  Danava^destroying 
thunder  was  made  of  Dadhichi's  bone. 

13.  It  is  heard  that  the  birth  of  the 
illustrious  god  Guha  (Kartikeya)  is  full  of 
all  mysteries.  Some  say  he  is  the  son 
of  Agni,  (some  say)  he  is  the  son  of  Kirtika, 
(some  again  say)  he  is  the  son  of  Rudra, 
and  (others  say)  he  is   the  son  of  Ganga. 

^14.  It  is  also  heard  that  those  that  were 
bom  Kshatryas  became  Brahmanas.  Vish- 
wamitra  and  others  attained  to  eternal 
Brahma. 

15.  The  foremost  of  all  wielders  of  arms, 
the  preceptor  (Drona),  was  bom  in  a  water 
vessel,  and  the  son  of  Gotama  (Kripa) 
sprang  from  a.dump  of  heath. 

16.  I  know  also  about  ^our  own  birth. 
Can  a  deer  give  birth  to  this  tiger,  as  efful- 
gent as  the  sun,  bom  with  a  natural  armour 
and  ear-rings,  and  possessing  all  auspicious 
marks? 

1 7.  This  lord  of  men  deserves  the  sove- 
reignty of   not  only  Anga  but  of  the  whole 


world,  by  the  ()rowess  of  his  arms  end  by  my 
obedience  to  him. 

18.  If  there  is  any  one  to  whom  all 
that  I  have  done  to  him  (Kama)  has  became 
intolerable,  let  him  ascend  his  car  and  bend 
his  bow  with  the  help  of  his  feet." 

19.  Thereupon  there  arose  a  loud  cheer 
among  all  the  spectators,  approving  of 
Duryodhana's  speech.  At  this  time  the  sun 
went  down. 

20.  Then  king  Duryodhana  took  Kama's 
hand  and  led  him  out  of  the  arena  lighted 
with  countless  lamps. 

21.  The  Pandavas  also  with  Drona, 
Kripa  and  Bhisma  returned  to  their  o^^n 
homes.  All  the  people  also  went  to  their 
respective  houses. 

22.  O  descendant  of  the  Bharata  race, 
some  of  them  named  Aryuna,  some  Kama 
and  some  Duryodhana  (as  the  victor  of  the 
day)  as  they  went  away. 

23.  Kunti  also  was  much  pleased  out  of 
her  motherly  love  towards  her  son  Kama,  for 
he  had  various  auspicious  marks  on  his 
person  and  for  he  was  installed  as  the  king 
of  Anga. 

24.  O  king,  Duryodhana,  having  obtain- 
ed Kama,  banished  his  fears  arising  out 
of  Aryuna's  proficiency  in  arms. 

25.  And  that  hero,  (Kama),  accomplish- 
ed m  arms  also  b^;an  to  gratifv  Dhr- 
yodhana  with  sweet  speeches ;  and  Yudhb- 
thira  was  impressed  with  the  belief  that  there 
was  no  wamor  like  Kama  on  earth. 

Thus  ends  the  hundred  and  the  thirty 
ninth  chapter  the  tournament,  in  the, 
Sambhava  of  the  Adi  Parva, 


CHAPTER  CXL. 
(SAMBHAVA    PARVA)— Co«^i«m(?(/. 

Vaishampayana  said  :— 

1.  Seeing  the  sons  of  Pandu  and 
Dhritarasta  accomplished  in  arms,  Drona 
thoue;ht  that  the  time  had  come  when  he 
could  demand  the  preceptor's  Dakshina 
(remuneration.) 

2.  O  king,  one  day  assembling  his 
pupils  together,  the  preceptor  Drona  asked 
his  Dakshina  from  tnem  all,  saying, 

3.  "Seize  the  king  of  Panchala,  Drupada, 
in  battle  and  bring  him  to  me.  That  will 
be  the  most  acceptable  Dakshina  to  me." 

4.  Saying  '*  Be  it  so,"  they  all  ascended 
their  chariots  with  their  arms  and  marched 


20O 


MAHABHARATA. 


out  with  Drona  in  order  to  pay  the   remu- 
neration to  their  preceptor. 

5.  Those  best  of  men  destroyed  the  Pan- 
chalas  and  went  to  the  capital  of  the  greatly 
powerful  Drupada  and  attacked  it. 

6.  Duryodhana,  Kama,  greatly  strong 
Yuyutsu,  Dushashana,  Bikarna,  Jalasan- 
dha,  Sulachana, 

7.  These  and  many  other  princes  of 
great  prowess,  all  foremost  of  kshatryas, 
vied  with  one  another  to  become  foremost  in 
the  attack. 

8.  The  princes,  riding  on  first  class 
chariots  and  followed  by  cavalry,  entered 
the  hostile  capital  and  proceeded  along  its 
streets. 

9.  At  this  time  the  king  of  the  Pandialas, 
seeing  the  great  armv  and  hearing  its  roar, 
soon  came  out  of  nis  palace  with  all  his 
brothers, 

10.  The  king  Jagmasena  (Drupada)  was 
well-armed,  but  he  was  assailed  by  them 
(Kurus)  with  a  shower  of  arrows^  all  uttering 
their  war  cry. 

11.  The  invincible  warrior  Jagmasena, 
riding  on  his  white  chariot,  attaloked  the 
Kurus  and  began  to  rain  his  fearful  arrows. 

12.  Seeing  the  pride  of  the  princes, 
Partha  (Aryuna)  spoke  thus  to  the  preceptor, 
that  excellent  Brahmana.  Drona, 

13.  "  We  shall  display  our  power  when 
they  would  -finish  their's.  'they  are  not 
capable  of  kiUing  the  kiiig  of  the  Pancbalas 
in  the  battle." 

14.  Having  said  this,  that  sinless  son  of 
Runti  (Aryana)  with  his  brothers  waited 
outside  the  city  at  a  distance  of  a  mile. 

15.  Seeing  the  Kauravas,  Drupada 
rushed  forward  and  afflicted  the  Kuru  army 
with  a  shower  of  arrows. 

16.  Such  was  his  lightness  of  motion  on 
the  field  of  battle  that  though  be  was 
fighting  alone  on  a  single  chariot,  the  Kurus 
thought  in  fear  that  there  was  more  than 
one  Drupada. 

17 — 18.  The  fearful  arrows  of  Drupada 
fell  on  all  sides,  and  thousands  of  conches, 
trumpets  and  drums  began  to  be  sounded 
by  tne  Panchalas  in  their  houses.  O  great 
king,  a  terrible  roar,  like  that  of  the  lion, 
ro^e  from  the  mighty  Panchalas. 

19.  The  preat  sound  of  the  twang  of 
their  bow-stnngs  seemed  to  rend  the  very 
sky.  (Thereupon)  Duryodhana,  Vikama, 
Subahu,  Dirghalochana, 

20,  And  Dushashana,  becoming  furious, 
b^an  to  shower  arrows  upon  the  enemy. 
The  mighty  bow-»man,  the   son  of  Prishata 


(Drupada),     invincible    in    battle,    though 
pierced  with  arrows, 

21 — 23.  Instantly  hegwnto  a(Rk:tthe  hos- 
tile army.  O  descendant  of  the  Bharata  race, 
careering  over  the  field  of  battle  like  a  fiery 
wheel,  he  smote  with  his  arrows  Duryodhana, 
Vikarna,  even  greatly  powerful  Kama  and 
many  other  heroic  princes  and  various  other 
soldiers,  and  slaked  their  thirst  for  battle. 

23.  Then  the  citizens  showered  upon  the 
Kurus  clubs,  maces  and  other  missiles* 
like  cloud's  showering  rains. 

24.  O  descendant  of  the  Bharata  race, 
youne  and  old,  all  the  citizens,  hearii^  of 
the  Battle,  rushed  out  and  assailed  the 
Kurus. 

25.  They  (Kurus)  broke  and  fled,  wasting 
towards  the  Pandavas  ;  and  the  Pandavas, 
hearing  their  terrible  wail, 

26-^27.  Ascended  their  cars  after  duly 
worshippine:  Drona.  Then  Aryuna,  hastily 
asking  Yudhisthira  not  to  engage  in  the  fi^hi 
by  saying  '*  Don't  6eht,"  and  appoinung 
the.  sons  en  Madri  (Nakula  and  Sahadeva) 
as  the  protectors  of  his  chariot  wheels,  rushed 
out.  And  Bhima,  ever*  in  the  front,  ran 
ahead  with  his  club  in  his  hand. 

28.  The  sinless  son  of  Kunti  (Aryuna), 
thus  accompanied  by  his  brother,  hearing 
the  shouts  of  the  enemy,  advanced  towards 
them,  fining  the  whole  region  with  the 
rattle  of  the  wheels  of  his  chariot. 

29 — ^30.  As  a  Makaru  enters  the  sea,  S9 
the  mighty-armed  Yama-like  Bhima  with 
his  club  in  his  hand  entered  the  Panchala 
ranks  and  roared  as  fiercely  as  the  ocean  in 
a  tempest. 

31.  Ever^skillfiU  in  battle,  Bhima,  the 
son  of  Pritha,  upraising  his  club,  attacked 
the  soldiers  riding  on  elephants  with  the 
powers  of  his  arms  like  the  great  destroyer 
himself. 

32.  Those  huge  animals  like  mountains, 
struck  with  Bhima's  club,  had  their  head9 
broken  into  pieces,  and  they  fell  covered 
with  blood,  like  cliffs  loosened  by  thunder. 

33.  The  Pandava,  the  elder  of  Aryuna, 
(Bhima)  felled  to  the  ground  elephants  and 
horses  and  cars  by  thousands,  and  kiQed 
many  foot-soldiers  and  car-warriors. 

34.  As  a  herdsman  drives  the  cattle  with 
his  stuff  in  the  wood,  so  did  Vrikodara 
drive  before  him  the  chariots  and  elephants 
(of  the  hostile  force). 

35.  Falguni  (Arvuna),  eager  to  do  the 
favourite  work  of  the  son  of  Bharadwan, 
(Drona),  felled  the  son  of  Prishata  ^DnipacL) 
from  hb  elephant,  covering  him  with  arrows. 


ADI    PARVA. 


201 


^6.  O  king,  like  the  fire  at  the  end  of  a 
Vuga,  he  felled  in  the  battle  thousands  of 
hofses,  cars  and  elephants. 

37.  Thereupon  all  the  Panchalas  and  the 
Srinyas,  being  thus  attacked  (by  Aryuna), 
assailed  Partha  with  a  shower  of  weapons 
of  various  kinds. 

38.  They  uttered  from  their  mouths  great 
shouts  like  the  roars  of  lions,  and  they  des- 
perately attacked  the  Panda va  (Aryuna). 
The  battle  became  fearful  and  furious  to 
behold.  Hearing  their  great  leonine  shouts,  he 
(Aryuna)  became  filled  with  wrath. 

39.  Kiriti  (Aryuna)  immediately  assailed 
the  Panchalas  in  the  battle,  and  covering 
them  with  a  shower  of  arrows,  he  greatly 
confused  them. 

40.  They,  that  saw  the  son  of  Kunti 
(at  that  time),  could  not  mark  any  interval 
between  his  fixing  the  arrows  on  the  bow- 
string and  letting  them  off. 

41.  The  whole  place  was  filled  with  leo- 
nine shouts  mixed  with  cheers  of  approval. 
Thereupon  the  king  of  the  Panchalas,  ac- 
companied with  Satyajit  (his  commander-in- 
chief  ) 

42.  Rushed  towards  him  with  speed,  as 
Indra  did  towards  (the  Danava)  Samvara. 
Partha  covered  the  Panchala  king  with  a 
thick  shower  of  arrows. 

43.  Thereupon  arose  a  great  uproar 
among  the  Panchala-host  like  the  roar  of  a 
great  lion  when  springing  on  the  leader  of  a 
herd  of  elephants. 

44.  Seeing  Aryuna  rush  towards  the 
Panchala-king  for  slaying  him,  greatly 
powerful  Satyajit  attacked  him. 

45.  The  two  heroes  (Aryuna  and  the 
Panchala-king)  rushed  upon  each  other  like 
Indra  upon  Virochana;  and  they  broke 
each  other's  ranks. 

46.  Thereupon  Partha  pierced  Satyajit 
with  ten  keen  arrows :  at  which  feat  the 
spectators  were  all  amazed. 

47 — ^48.  Thereupon  the  Panchala  (Satya- 
jit) covered  Partha  with  one  hundred  arrows. 
That  great  car- warrior  Aryuna  rubbed  his 
bow-string  in  order  to  increase  the  force 
and  velocity  of  his  arrows.  Then  cover- 
ing the  enemy  with  a  shower  of  arrows,  he 
cut  off  the  bow  of  Satyajit  and  rushed  upon 
the  king  (Drupada). 

49.  But  Satyajit  immediately  took  up  an- 
other bow,  and  he  soon  pierced  with  arrows 
Partha,  with  his  chariot,  charioteer  and 
horses. 

50 — ^51.  Thus  being  assailed,  the  hero 
Partha  did  not  forgive  the  Panchala 
(Satyajit).  In  order  to  kill  him  soon,  he 
(Aryuna)  pierced  with  a  number  of  arrows 

26 


(his  enemy's)  horses,  flags,  bow,  clenched 
fist,  charioteer  and  the  attendant  at  his 
back.     Seeing  his  bow  repeatedly  cut  down, 

52.  And  his  horses  slain  as  often,  he 
(Satyajit)  desisted  from  the  fight.  Seeing 
Satyajit  thus  desisted  from  the  nght, 

53.  The  king  (Drupada)  attacked 
the  Pandava  (Aryuna)  with  great  speed. 
Then  that  foremost  of  victorious  heroes, 
Aryuna,  faught  a  wonderful  battle. 

54.  Cutting  off  his  bow  and  felling  his 
flag-staff  on  the  ground,  he  pierced  his 
enemy's  horses  and  charioteer  with  five 
arrows. 

55.  Thereupon  that  son  of  Kunti 
(Aryuna),  throwing  aside  his  bow  and  taking 
off  his  quiver,  took  up  a  scimitar  and  sent 
forth  a  leonine  shout. 

56.  He  suddenly  leaped  from  his  chariot 
and  fell  on  that  of  the  Panchala-king. 
Dhananjaya  (Aryuna)  stood  fearlessly  on 
the  chariot  of  the  Panchala-king, 

57.  He  siezed  him  (Drupada)  as  Garuda 
seizes  a  huge  snake  after  agitating  the 
waters  of  the  deep  sea.  Thereupon  all  the 
Panchalas  ran  away  in  all  directions. 

58.  Showing  the  prowess  of  arms  to  all 
the  hosts,  Dhananjaya  (Aryuna),  sending 
forth  a  leonine  shout,  came  out  (of  the 
Panchala  ranks). 

59.  Seeing  him  return  (with  his  cap- 
tive), the  princes  laid  waste  the  capital  of 
the  illustrious  Drupada. 

Aryuna  said  :— 

60.  This  best  of  kings  Drupada  is  a 
relative  of  the  Kuru  heroes.  Therefore,  O 
Bhima,  do  not  kilt*  his  soldiers.  Let  us 
only  give  our  preceptor's  remuneration. 

Vaishampayana  said  :— 

61.  O  king  thus  prevented  by  Aryuna, 
the  greatly  strong  Bhima,  though  unsatiat- 
ed  with  the  battle,  refrained  from  the  act  of 
slaughter. 

62.  O  best  of  the  Bharata  race,  thus 
seizing  Jagmasena  Drupada  in  the  battle 
with  nis  ministers,  they  offered  him  to 
Drona. 

63.  (Seeing  the  king)  humiliated  and 
deprived  of  wealth  and  brought  under  his 
complete  control,  Drona  remembered  his 
former  hostility  towards  him,  and  he  thus 
spoke  to  him, 

64.  "Your  kingdom  and  your  capital 
have  been  laid  waste  by  me.  Receiving 
your  life  at  my  hand,  do  you  desire  to  revive 
our  old  friendship?" 


^02 


MAHABHARATA. 


65.  Having  said  this,  he  smiled  a  little 
and  again  said,  '*  O  hero,  do  not  fear  for 
your  life.  We  are  Brahmanas  that  are 
ever-forgiving. 

66.  O  best  of  Kshatryas,  from  that  day 
when  in  your  boyhood  you  played  with  n>e 
in  the  hermitage,  my  love  and  affection  for 
you  have  grown  up. 

67.  O  king,  I  ask  for  your  friendship 
again.  O  king,  I  grant  you  as  a  boon  half 
of  your  kingdom. 

68.  O  Jagmasena,  how  can  one  be  a 
friend  of  a  king  who  is  not  a  king  ?  And 
therefore  I  retain  half  of  your  kingdom. 

69.  You  become  the  kine  of  the  territory 
lying  on  the  southern  side  cA  the  Bhagirathi, 
and  I  become  that  of  the  northern  side.  O 
Panchala,  if  it  pleases  you,  know  me  hence- 
forth as  your  friend." 

Dmpada  said  :— 

70.  O  Brahmana,  this  is  not  (at  all) 
wonderful  to  the  men  of  noble  soul  and  great 
prowess.  1  am  pleased  with  you,  and  I  de- 
sire to  give  you  everlasting  pleasure. 

Vaisliampayaiia  said  :— 

71.  O  descendant  of  Bharata,  having 
been  thus  addressed,  Drona  released  him 
(Dmpada) ;  and  cheerfully  performing  the 
usual  offices  of  regard,he  bestowed  upon  him 
the  half  of  the  kingdom. 

72.  (Receiving  the  territory  named) 
Makandi  with  many  towns  and  cities, 
situated  on  the  banks  of  the  Ganges, 
Drupada  lived  in  the  best  of  cities,  called 
Kamilya. 

73.  After  his  defeat  by  Drona,  he 
(Drupada)  also  ruled  over  the  southern 
Panchala  up  to  the  banks  of  the  Sarmana- 
wati  river. 

74.  He  was  well  convinced  that  he  could 
not  defeat  Drona  by  Kshatrya  might  alone, 
— he  being  very  much  inferior  to  him  in 
Brahma  (spiritual)  power. 

75.  He  therefore  wandered  over  the 
world  to  find  the  means  of  obtaining  a  son 
(who  coukl  defeat  Drona).  (Meanwhile) 
Drona  lived  at  Ahichatra, 

76.  Which  was  full  of  towns  and  cities, 
and  which  was  bestowed  upon  him  by 
Partha  after  defeating  the  hero  (Drupada). 

Thus  ends  the  hundred  and  fortieth 
chapter,  the  chastisement  of  Drupada ^  in 
the  Sambhatfa  of  the  Adi  Parva, 


CHAPTER    CXLf. 
(SAMBHAVA    "P X^V Xy^Continned. 

Vaishampayana  said  :— 

1 .  O  king,  after  the  expiration  of  a  year 
(from  this),  the  son  of  Pandu,  Yudhisthira, 
was  installed  as  the  heir-apparent, 

2.  For  he  was  noted  for  his  firropess, 
fortitude,  patience,  benevolence,  frankness 
and  unswerving  honesty  of  heart. 

3.  Thereupon,  within  a  very  short  time, 
the  son  of  Kunti,  Yudhisthira,  overshadowed 
the  deeds  of  his  father  by  his  good  behaviour, 
manners,  and  close  application  to  business. 

4.  The  Pandava  Vrikodara  began  to 
receive  lessons  from  Sankarsana  (Balarama) 
in  sword-fight,  club-fight  and  car-fight. 

5.  At  the  end  of  his  education  (in  arms), 
he  became  in  strength  equal  to  Dumutsena. 
He  remained  in  harmony  with  his  brothers, 
becoming  great  in   prowess. 

6 — 7.  Aryuna  became  famoas  for  the 
firmness  of  his  grasp  (of  weapons),  for  his 
lightness  of  motion,  his  pricision  of  aim  and 
his  proficiency  in  Kshura,  Naracha,  Valla, 
Vipatha  and  other  straight,  crooked  and 
heavy  weapons.  And  Drona  said  that 
there  was  none  in  the  world  who  was  equal 
to  Vivatsa  (Aryuna)  in  lightness  of  hand 
and  in  general  proficiency. 

8.  Thereupon  (one  day)  Drona  thus 
spoke  to  (3udakesha  (Aryuna)  before  the 
assembly  of  Kauravas.  In  the  time  of 
yore  Agasta  had  a  disciple  in  the  science  of 
arms, 

9 — 10.  Who  was  known  as  Agnivi^ia. 
He  was  my  preceptor  and  I  was  his  disciple. 
O  descendant  of  Bharati,  I  obtained  from 
him  by  asceticism  a  weapon,  known  by  the 
name  of  Brahmasira,  which  can  never  be 
futile  and  which  is  like  thunder  itself  anJ 
capable  of  consuming  the  whole  earth.  That 
weapon  from  what  I  have  done  may  now 
descend  from  disciple  to  disciple. 

11.  Giving  it  to  me,  my  preceptor  said, 
"O  son  of  Varadwaja,  do  not  hurl  this  weap- 
on against  any  human  being  and  against 
one  who  possesses  but  little  energy." 

12.  O  hero,  (Ar^oina),  you  have  obtained 
that  celestial  weapon  (from  me)  ;  none  else 
deserves  it.  But  O  Vishampata,  obey  the 
command  of  that  best  of  Rishis  (Agnivislia). 

13.  Now  give  your  preceptor's  Dakshina 
I  before  all  your  relatives  and   cousins.     Fal- 

guni  <Aryima)   promised   to    the  preceptor 
*'  To  give  (the  Dakshina)." 

14.  Drona  said.  "O  smlcss  one,  you 
must  fight  with  me  when  I  fight  with  you. 


AD!  PARVA. 


203 


That  best  of  Kurus  promised  this  also  to 
Orona, 

15.  Touching  his  feet,  he  went  away 
northwards.  There  arose  a  great  shout 
covering  the  whole  earth,  bounded  by  the 
belt  of  sea. 

16-^21.  (Tt  was)  "There  was  no  bowman 
in  the  whole  world  equal  to  Aryuna." 
Pandava  Dhananjaya  became  proficient 
in  club-fight,  sword-fight,  car-fight  and 
bow>fight ;  Sahadeva,  obtaining  the 
whole  science  of  morality  and  duties 
from  the  lord  of  all  science  Drona,  re- 
mained obedient  to  his  brothers.  Nakula, 
the  favourite  of  his  brothers,  taught 
by  Drona,  became  known  as  a  skilful 
warrior  and  a  car-warrior.  Aryuna  and 
the  other  Pandava  princes  became  so 
powerful  that  they  killed  in  battle  the  great 
Sauvira  who  had  performed  a  sacrifice 
extending  for  three  years,  (remaining)  un- 
daunted by  the  attacks  of  the  Gandharvas. 
The  Yavana  king,  whom  the  powerful  Pandu 
could  not  bring  under  subjection,  was  (also) 
brought  by  Aryuna  under  control.  The 
greatly  powerful  and  ever  showing  disre- 
gard for  the  K  arus, 

22 — 23.  The  king,  named  Vipala  of  the 
Sauvaras  was  slain  by  the  intelligent  Partha. 
Aryuna  also  subjugated  by  means  of  his 
arrows  king  Sumitra  of  Sauvira,  also  known 
as  Dattamitra,  who  always  sought  for  an 
encounter  with  him.  The  third  of  the  Pan- 
dava princes,  assisted  by  Bhima,  on  only  one 
single  car,  subjugated  all  the  kings  of  the 
East  backed  by  ten  thousand  cars. 

24.  In  the  same  way  Dhananjaya  con- 
quered on  a  single  car  the  whole  of  the 
South  ; 

25.  And  he  sent  immense  booty  to  the 
kingdom  of  the  Kurus.  Thus  did  the  fore- 
most of  men,  the  illustrious  Panda vas, 

26.  Conquering  the  kingdoms  of  others, 
extended  their  own  kinc^^dom  in  the  time  of 
yore.  Seeing  the  great  prowess  and  strength 
of  these  mighty  bow-men, 

27.  King  Dhritarastra's  mind  became 
suddenly  poisoned  against  the  Pandavas. 
From  that  day  that  king  became  filled  with 
so  much  anxiety  that  he  could  not  sleep. 

Thus  ends  the  hundred  and  forty -first 
chapter t  the  pensiveness  of  DhritarastrUf  in 
the  Samvaba  of  the  Adi  Parva 


CHAPTER    CXLII. 
(SAMBHAVA    PARVA)— C^^h^ihk^^. 

Vaishampayana  said  :— 

I.     Hearing  that  the  heroic  sons  of  Pandu 
were  endued  with  great  energy  and  prowess 


the  king  Dhritarastra  became  very  miserable 
with  anxiety. 

2.  Thereupon  summoning  that  best  of 
ministers,  Kanika,  learned  in  politics  and 
expert  in  counsels,  Dhritarastra  said : — 

Dhritarastra  said  :— 

3.  O  best  of  Brahmanas,  the  Pandavas 
are  daily  over-shadowing  the  earth,  I  am 
very  jealous  of  them.  Should  I  have  peace 
or  war  with  them  ?  O  Kanika,  advise  me 
truly  ;  I  shall  do  your  bidding. 

Vaishampayana  said  :— 

4.  That  best  of  Brahmanas  freely 
answered  him  in  these  pointed  words,  well- 
agreeing  with  the  import  of  politics. 

Eanika  said:— 

5.  O  sinless  king,  listen  to  me  as  I 
answer.  O  best  of  the  Kurus,  you  should 
not  be  angry  with  me  on  hearing  what 
I  say. 

6.  Kings  should  ever  be  ready  with 
upraised  sceptor  (to  rule),  and  they  should 
ever  extend  their  prowess.  Carefully 
avoiding  all  faults  of  theirs,  they  should 
ceaselessly  watch  for  the  faults  of  others. 

7.  If  the  king  is  ever  ready  with  his 
uplifted  scepior,  every  one  fears  him. 
Therefore  he  should  ever  have  recourse  to 
his  sceptor  (chastisement)  in  all  he  does. 

8.  He  should  so  act  as  others  (his 
enemies)  may  not  find  any  fault  in  him. 
But  he  should  see  the  faults  (defects)  of 
others.  He  should  keep  his  resources  con- 
cealed as  does  a  tortoise  his  members  of 
body. 

9.  Having  begun  a  particular  act,  he 
should  ever  completely  accomplish  it.  A 
thorn,  if  not  wholly  extracted,  produces  a 
fostering  sore. 

lo-ii.  The  killing  of  a  harmful  foe  is 
always  praiseworthy.  If  he  be  powerful, 
if  he  be  escaping,  if  he  be  a  great 
warrior,  one  should  watch  for  the  hour  of  his 
disaster,  and  then  kill  him  without  any 
scruple.  O  son,  if  the  enemy  be  weak, 
still  he  should  not  be  scorned.  A  spark  of 
fire  can  consume  a  forest  if  it  can  spread 
from  object  to  object. 

12.  They  (kings)  should  sometimes  feign 
deafness  and  blindness  ;  for  if  they  are  in- 
capable of  chastising,  they  should  pretend 
not  to  notice  the  faiuts.  They  should  then 
consider  their  bows  as  made  of  straw,  but 
they  should  be  as  watchful  as  a  herd  of  deer 
sleeping  (in  the  woods). 

13.  When  your  enemy  will  be  in  your 
hands,  destroy  him  by  any  meaos,  open  or 


204 


MAHABHARATA. 


secret.    Do  not  show  him  any  mercy,  though 
he  seeks  your  protection. 

14.  An  old  enemy  should  be  killed  even 
by  winning  him  over  by  wealth.  Thus  you 
must  be  free  of  anxiety,  for  there  is  no  fear 
from  a  dead  man. 

15.  Destroy  all  the  three,  five  and 
seven  resources  of  the  enemy ;  you  must  des- 
troy them  (enemies)  by  completely  uprooting 
them. 

16.  Then  you  should  destroy  their  allies 
and  partizans.  If  the  root  (principal)  is 
destroyed,  they  (allies)  can  never  exist. 

17.  If  the  root  of  the  lord  of  the  forest 
(tree)  is  uprooted,  its  branches  and  twigs 
can  never  exist  as  before.  Carefully  con- 
cealing your  own  weakness  and  watching 
those  of  your  enimies, 

18.  O  king,  you  should  rule  over  your 
kingdom,  ever  being  very  watchful.  By 
maintaining  the  perpetual  fire,  by  sacrifices, 
by  brown  clothes,  by  matted  locks  and  skin 
cloth, 

19 — 20.  You  should  first  gain  the  con- 
fidence of  men  (your  enemies) ;  and  then  you 
should  spring  upon  them  like  a  wolf.  It  is 
said  that  in  earning  wealth,  hypocrisy  is  a 
cheap  means.  As  a  hooked  staff  is  used  to 
benci  down  a  bough  of  a  tree  to  pluck  the 
ripe  fruits,  so  this  method  should  be  adopted 
in  destroying  one's  own  enemies. 

21.  Carry  your  enemy  on  your  shoulder 
till  the  time  comes  when  you  can  throw  him 
down  and  break  him  into  pieces  as  a 
earthen  vessel  is  broken  being  thrown  on 
stones. 

22.  An  enemy  should  never  be  allowed 
to  escape,  even  if  he  piteously  addresses 
you.  You  ought  not  to  show  him  any 
mercy  ;  he  must  be  slain  at  once. 

23.  Enemies  should  be  destroyed  by  the 
arts  of  conciliation,  or  the  expenditure  of 
money,  or  by  producing  disunion  amongst 
his  allies,  or  by  the  employment  of  every 
means  in  your  power, 

Dhritarastra  said  :— 

24.  Tell  me  in  detail  how  can  a  foe  be 
destroyed  by  the  arts  of  conciliation,  or  the 
expenditure  of  money  or  by  producing 
disunion  or  by  the  employment  of  force. 

Eanika  said :— ' 

25.  O  king,  hear  what  happened  in  the 
days  of  yore.  O  great  king,  there  dwelt  in 
the  forest  a  jackal  well -acquainted  with  the 
science  of  politics. 

26.  The  jackal  was  wise  and  mindful 
of  his  own  interst.    He  lived  in  the  company 


of  four  friends,   namely  a  tiger,  a  wdf,  a 
mouse  and  a  mongoose. 

27.  They  saw  in  the  woods  a  strong 
deer,  the  leader  of  a  herd,  whom  however 
they  could  not  seize  for  his  f)eetness  a.nd 
strength.  Thereupon  they  held  a  consulta- 
tion. 

The  Jackal  said :— 

28.  O  tiger,  you  have  made  many 
attempts  to  seize  this  deer,  but  your  efforts 
were  in  vain,  for  this  deer  is  young,  fleet 
and  intelligent. 

29.  Let  the  mouse  eo  and  eat  into  its 
feet  when  it  is  asleep.  When  his  feet  will  be 
thus  eaten,  let  the  tiger  go  and  seize  it. 

30.  Then  we  shall  all  eat  it  with  a 
delightful  heart. 

Eanika  said  :— 

Hearing  these  words  of  the  jackal,  th^ 
carefully  did  what  he  said. 

31.  The  feet  of  the  deer  being  eaten  up 
by  the  mouse,  he  was  killed  by  the  tigner. 
The  jackal  said,  "  Blessed  be  you !  Go  and 
perform  your  ablutions.  I  shall  look  after 
It  (the  deer) " 

32.  Hearing  what  the  jackal  said,  they 
all  went  to  a  river.  The  jackal  watted 
there,  deeply  meditating  what  he  should 
do  (next). 

33.  The  greatly  strong  tiger  came  first 
after  his  bath,  and  saw  the  jackal  sittings  in 
a  pensive  mind. 

The  tiger  said  :— 

34.  O  greatly  wise  one,  what  are  you 
pondering  over  ?  You  are  the  foremost  of  all 
mtelligent  persons.  Let  us  enjoy  ourselves 
(now)  by  feasting  on  this  carcass. 

The  jackal  said  .-— 

35.  O  mighty -armed  one,  hear  what  the 
mouse  has  said.  (He  said)  "Fie  on  the 
strength  of  the  king  of  beasts  (tiger).  The 
deer  has  been  killed  by  me ; 

36.  He  will  gratify  his  hunger  to-day 
by  the  might  of  my  arms.  "  When  he  has 
til  us  boasted,  I,  for  my  part,  do  not  wish  to 
touch  this  food. 

The  Tiger  said  •-— 

37.  If  the  mouse  has  really  said  this, 
my  sense  is  awakened.  I  shall  from  this 
day  kill  with  the  might  of  my  own  arms 
the  beasts  of  the  forest  and  feast  on  their 
flesh. 

Eanika  said :— 

Having  said  this  he  went  away  into  the 
forest. 


ADI   PARVA. 


20S 


38.  At  Ais  time  tHe  fnou^  came  there. 
Seeing  him  come,  the  jackal  thus  spoke  to 
him. 

The  Jackal  said  :— 

39.  Blessed  be  you,  O  mouse.  Listen  to 
what  the  mongoose  has  said.  (He  said) 
**  The  flesh  of  this  deer  is  poisoned  (by' the 
touch  of  the  tiger).     I  shall  not  eat  it. 

40.  If  you  give  me  permission  I  shall 
eat  the  mouse. " 


said:— 

Having  heard  this,  the  mouse  became 
alarmed,  and  he  quickly  entered  his  hole. 

41.  O  king,  then  after  his  bath  came 
there  the  wolf.  On  his  coming,  the  jackal 
spoke  to  him  thus. 

The  Jackal  said  :— 

42.  The  kin^  of  the  beasts  (tiger)  has 
become  angary  with  you.  No  good  will  come 
to  you.  He  will  be  soon  here  with  his  wife. 
Do  now  as  you  please. 

Sanika  said  :— 

43-  The  wolf,  ever  fond  of  animal  food, 
fled  contracting  his  body  into  the  smallest 
dimensions  ;  and  thus  was  he  got  rid  of  by 
the  jackal. 

44.     At   this   time  the    mongoose  came. 

0  great  king,    the  jackal  thus  spoke   to  the 
mongoose   in  the  forest. 

The  Jackal  said*— 

45-  1  have  defeated  others  with  the  might 
of  my  arms,  and  they  have  already  fled  away. 
Fight  with  me  first,  and  then  eat  this  flesh 
as  you  please. 

The  Mongoose  said:— 

46.  When  the  king  of  the  beasts  (tiger) 
the  wolf,  and  the  intelligent  mouse  have  all 
been  defeated  by  you,— heroes  as  they  are, 
you   seem   to    be  a  greater  hero   than  they. 

1  do  not  desire  (therefore)  to  fight  with  you. 

Kanika  said  :— 

Saying  this  he  went  away. 

47.  When  thus  they  all  went  away,  the 
jackal  was  much  pleased  in  his  heart  for 
the  success  of  his  policy,  and  he  alone  ate 
the  flesh(of  that  deer). 

4S— 49-  If  kings  act  in  this  way,  they  can 
always  be  happy.  Thus  should  the  timid, 
by  exciting  their  fears,  the  courageous  by 
the  arts  of  conciliation,  the  covetuous  by  gift 
of  wealth  and  the  inferiors  and  the  equals 
by  the  exhibition  of  prowess,  be  brought  into 
subjugation.  O  kirtg,  besides  what  I  have 
said,   listen  to  something  else  that  I   say. 


50.  If  your  son,  friend,  brother  and 
father,  or  even  your  preceptor,  become  your 
enemy,  if  you  desire  prosperity,  you 
should 

51.  Destroy  him  by  curses,  by  incanta- 
tions, by  gift  of  wealth,  by  poison  or  by 
deception.  He  should  never  be  neglected 
out  of  scorn. 

52— 53-  If  both  the  parties  be  equal  and 
success  uncertain,  then  he  who  acts  with 
diligence  grows  in  prosperity.  If  the  pre- 
ceptor himself  be  vain,  ignorant  of  what 
should  be  done  and  what  should  be  left 
undone  and  vicious  in  his  ways,  even  he 
should  be  chastised.  If  you  are  angry,  show 
yourself  as  if  you  are  not  so,  speaking  then 
with  even  smiles. 

54.  O  descendant  of  Bharata,  never  re- 
prove any  one  with  indications  of  anger. 
Speak  soft  words  before  you  hit  (your 
enemy),  (speak  soft  words)  even  when  you 
are  hitting  (your  enemy). 

55.  After  hitting  (your  enemy),  pity  the 
victim,  and  grieve  for  him,  and  even  shed 
tears.  Securing  confidence  (of  the  enemy) 
by  conciliation,  by  gift  of  wealth  and  by 
long  kind  behaviour, 

56.  You  must  destroy  him  if  he  does  not 
walk  aright.  The  gratly  sinful  men  live  as 
if  they  are  very  virtuous. 

57.  He  conceals  his  sins,  as  black  clouds 
cover  the  mountains.  Yon  should  burn  the 
house  of  those  that  should  be  killed  by 
you. 

58 — 59.  You  should  never  permit  beggars, 
atheists  and  thieves  to  live  in  your  kingdom. 
By  a  sudden  sally  or  pitched  battle,  by 
poison,  by  gift  of  wealth,  or  by  any  means, 
you  m  ust  destroy  your  enemy.  You  can  act 
with  the  greatest  cruelty.  You  should  make 
your  teeth  sharp  (enough)  to  bite  with  fatal 
effect.  You  must  destroy  him  so  effectually 
that  he  may  not  again  raise  up  his  head. 
You  should  always  fear  even  those  from 
whom  you  have  no  fear. 

60.  If  you  do  not  fear  a  man,  by  him 
your  root  may  be  destroyed  (your  ruin  may 
come).  You  should  never  trust  the  faith- 
less, nor  should  you  trust  too  much  those  that 
are  faithful. 

61.  If  fear  (enmity)  is  engendered  in  a 
man  whom  you  trust,  your  root  may  be  des- 
troyed (your  total  ruin  may  come).  The 
spies  should  be  first  carefully  tested  of  their 
fidelity,  and  then  they  should  be  appointed 
in  your  own  (kingdom)  or  in  (the  kingdom 
of  others). 

62.  The  spies  in  the  kingdoms  of  others 
should  be  scoundrels,  and  persons  in  the 
garbs  of  ascetics.     They  should  be  (placed) 


206 


MAHABHARATA. 


in  gardens,  in  places   of    amusements,    in 
temples, 

63.  In  drinking-halls,  in  streets  and  with 
all  the  Thirthas  (state  officials),  in  places  of 
sacrifice,  near  wells,  on  mountains,  in 
forests, 

64.  In  all  plates  where  people  congre- 
gate, and  on  rivers.  They  should  move  about 
m  these  places  ;  they  should  be  humble  in 
speech,  but  theU'  hearts  must  be  as  sharp 
as  the  razors. 

65 — 67.  When  you  are  engaged  in  doing 
a  very  cruel  and  terrible  act,  you  should  talk 
with  smiles  on  your  lips.     If  you   desire  for 

f)rosperity,  you  must  (adopt  these  acts,  name- 
y)  fold  your  hands,  be  humble,  take  oath, 
use  conciliation,  worship  the  feet  of^others  by 
lowering  your  head,  ana  inspire  hope.  A  man 
of  policy  should  be  like  a  tree  decked  with 
flowers  but  bearing  no  fruits.  If  there  be 
any  iruit,  it  must  be  inaccessible  and  at  a 
great  height.  If  ripe,  they  must  look  raw. 
Such  a  man  never  fades  TrtbargUt 
(Dharma,  Artha  and  Kama)  has  three 
evils  knit  together  (with  three  good), 

68.  Extracting  the  good  from  it,  the 
evil  should  be  avoided.  He  who  practices 
virtue  has  also  two  diseases,  (evils  to  cope 
with). 

6g — 70.  (Namely,)  the  want  of  wealth 
and  the  neglect  of  pleasure.  Those  in 
pursuit  of  pleasure  are  made  unhappy  for 
the  neglect  of  the  two  others.  Ancf  those 
who  pursue  pleasure  suffer  for  the 
want  of  virtue  and  wealth.  Therefore  )'ou 
should  pursue  virtue,  wealth  and  pleasure 
in  such  a  way  that  you  may  not  have  to 
suffer  in  any  way.  With  humilition  and 
attention,  without  jealousy  and  solicitations, 
you  should  in  aU  sincerity  consult  with 
iBrahmanas  in  accomplishing  your  purpose. 
When  you  are  fallen,  you  should  raise  your- 
self by  any  means,  either  gentle  or  violent. 

71.  When  you  have  raised  yourself,  you 
should  practise  virtue.  The  man  who  has 
never  met  with  any  calamity  can  never  have 
prosperity. 

72.  This  is  seen  in  the  life  of  one  who 
has  passed  through  calamities.  He  who 
is  afflicted  with  sorrow  should  be  consoled 
by  the  recitation  of  old  history. 

73.  The  ignorant  (should  be  consoled) 
by  the  hope  of  future  prosperity  and  the 
learned  by  pleasing  offices.  He  who 
quietly  reposes  after  concluding  a  treaty 
with  an  enemy,  considering  himself  crowned 
with  success, 

74.  Is.  like  a  person  who  awakes  after 
having  fallen  down  from  the  top  of  a  tree 
where  he  slept.  Counsel  should  be  kept 
concealed  without  the  fear  of  calumny. 


75 — 77.  And  while  seeing  every  thing 
with  the  eyes  of  his  spies,  he  should  conceal 
his  own  thoughts  before  the  spies  of  others 
Like  a  fisherman  who  becomes  rich  by 
catch ine  and  killing  fish,  a  king  grows  pros- 
perous by  tearing  the  vitals  of  his  enemy 
and  by  doing  some  violent  acts.  The 
strength  of  your  enemy  as  represented  by 
his  force  should  always  be  completely  des- 
troyed, by  ploughing  it  up,  by  mowing  it 
down  or  oy  afflicting  it  with  disease,  star- 
vation and  want  of  drink.  A  person  in 
want  never  goes  to  a  person  in  affluence. 
When  your  purpose  has  been  fulfilled,  you 
need  not  go  to  the  man  whom  you  have 
hitherto  looked  to  for  its  accomplisnment. 

78—79.  Therefore,  when  you  do  a  thing, 
do  it  completely,  leaving  nothing  to  be 
done.  He  who  desires  prosperity,  should 
diligently  exert  to  seek  for  allies  and 
means  in  order  to  conduct  his  war.  He 
should  act  in  such  a  way  that  both  friends 
and  foes  may  not  know  his  intention  before 
the  commencement  of  the  act. 

80,  Let  them  know  it  when  the  act  has 
been  commenced  or  ended.  As  long  as 
danger  does  not  come,  so  long  only  should 
you  look  as  if  you  are  afraid. 

81 — 82.  Seeing  the  danger  already  come, 
you  should  grapple  it  courageously.  The 
man,  who  trusts  his  fenemy  who  is  already 
under  his  control,  invites  his  own  death  as  a 
mule  by  her  conception.  You  should  con- 
sider the  future  acts  as  already  arrived, 

83.  Else  on  account  of  the  loss  of  reason, 
you  may  overlook  an  important  point  (in 
accomplishing  the  act).  He  who  desires 
prosperity,  should  always  exert  himself  with 
energy  and  prudence, 

84.  Adopting  his  measures  (suited)  to  time 
and  place,  destiny  and  Dharma,  Artha  and 
Kama.  It  is  well  known  that  time  and 
place  produce  the  greatest  good. 

85.  If  an  enemy  is  despised  and  over- 
looked, he  may  soon  grow  like  a  palm  tree 
extending  its  roots,  or  like  a  spark  of  fire  in 
the  deep  forest  that  may  soon  flame  up  to 
a  great  conflagration. 

86.  As  a  small  fire,  if  fed  with  fagots,  soon 
becomes  capable  of  consuming  all,  so  a  man, 
who  increases  his  power  by  making  alliances, 
soon  becomes  capable  of  vanquishing  even 
the  strongest  foe, 

87.  The  hope,  that  you  give  to  your 
enemy,should  be  long  deferred  to  be  fulfilled. 
When  the  time  comes  for  fulfilling  it,  in* 
vent  some  pretext  to  defer  it  still.  Let  the 
pretext  appear  as  founded  on  some  reason, 
and  let  that  reason  (also)  appear  as  founded 
on  some  other  reason. 


ADI    PARVA. 


207 


88.  Unpitying  and  sharp,  concealed  in 
their  leathern  cases,  striking  when  opportu- 
nity comes,  sweeping  of  all  hair,  kings  should 
resemble  razors  in  the  matter  of  des- 
troying their  enemy. 

89.  O  supporter  of  the  Kuru  dignity,  act 
with  the  Pandavas  and  others  as  policy 
dictates,  and  (act)  in  such  a  way  that  you 
may  not  have  to  repent  in  future. 

90.  I  have  not  the  least  doubt  that  you 
are  endued  with  every  blessing  and  good 
fortune,  O  king,  therefore,  protect  yourself 
from  the  sons  of  Pandu. 

91.  O  king,  the  sons  of  Pandu  are 
stronger  than  their  a  usins  (your  sons).  O 
chastiser  of  foes,  I  tell  you  plainly  what  you 
ought  to  do. 

92.  O  king,  hear  it  with  your  sons,  and 
hearing  it  exert  yourself.  O  king,  act  in 
such  a  way  that  you  may  not  have  any  fear 
from  the  sons  of  Pandu.  Adopt  such  measures 
in  acordance  with  statesmanship,  that  you 
may  not  have  to  repent  in  future. 

Vaishampayana  said  :— 

93.  Having  said  this  Kanika  went  away 
to  his  house  and  the  descendant  of  Kuru  Ohri- 
tarastra  became  pensive  and  sad. 

Thus  ends  the  hundred  and  forty-second 
chapter t  the  counsel  of  Kanika ^  in  the  Sam- 
bhava  of  the  Adi  Parva, 


CHAPTER    CXLIII. 
(JATUGRIHA  PARVA.) 

Vaishampayana  said  .*— 

1.  Thereupon  after  consulting  with  one 
another  the  son  of  Suvala  (Sakuni)  king 
Duryodhana,  Dushashana  and  Kama  form- 
ed an  evil  conspiracy. 

2.  They  resolved  with  the  sanction  of  the 
descendant  of  Kuru  the  king  Dhritarasta  to 
burn  to  death  Kunti  with  her  sons. 

3.  The  wise  and  learned  Vidura,  capable 
of  reading  the  heart  (of  men)  by  external 
signs,  came  to  know  from  their  demeanours 
the  intention  of  those  wicked-minded  men. 

4.  Thereupon,  the  sinless  Vidura,  whose 
soul  was  enlightened  with  true  knowledge  and 
who  was  ever  devoted  to  the  good  of  the  Pan- 
davas, resolved  that  Kunti  should  escape  with 
her  sons. 

5.  Thereupon  he  procured  a  boat  with 
machinery  and  flags,  and  which  was  strong 
enough  to  withstand  wind  and  waves.  He 
then  spoke  to  Kunti  thus. 


Vidura  said  :— 

6.  This  Dhritarastra  is  born  to  destroy 
the  fame  and  offspring  of  our  (Kuru)  race. 
Being  wicked -minaed,  he  is  going  to  cast  off 
eternal  virtue. 

7.  O  amiable  lady,  I  have  kept  ready 
in  the  river  a  boat,  capable  of  withstanding 
both  wind  and  waves.  By  it  escape  with 
your  sons  from  the  net  of  death. 

Vaishampayana  said  •*  — 

8.  O  best  of  the  Bharata  race,  having 
heard  this,  Kunti  became  deeply  grieved. 
She  then  with  her  sons  got  into  the  boat 
and  went  over  the  Ganges. 

9.  Then  leaving  the  boat  according  to  the 
advice  of  Vidura,  the  Pandavas  entered  a 
forest  taking  the  wealth  that  was  given  to 
them. 

10.  por  some  reasons  a  Nishada  woman 
came  to  the  house  of  lac  and  though  (she 
was)  innocent,  she  was  burnt  to  death  with 
her  five  sons. 

11.  The  worst  of  MIechas,  the  sinful 
Purochana,  was  also  burnt  to  death.  Thus 
were  deceived  the  sons  of  Dhritarastra  with 
their  counsellors. 

12.  Thus  also  were  the  illustrious  sons  o 
Kunti  with  their  mother  saved  by  the  advice 
of  Vidura  ;  but  the  people  did  not  know  that 
they  were  alive. 

1 3.  Thereupon  the  citizens  of  Varanavata, 
seeing  the  house  of  lac  burnt  down,  became 
exceedingly  grieved. 

14.  They  sent  messenger  to  the  king  to 
tell  htm  all  that  had  happened,  and  they 
said,  **  Your  great  end  has  been  acheived, 
you  have  burnt  to  death  the  Pandavas. 

15.  O  descendant  of  Kuru,  your  desire  is 
(now)  fulfilled  ;  enioy  the  kingdom  with  your 
sons."  Having  heard  this,  Dhritarastra 
with   his  sons  expressed  their  sorrow. 

16.  He  performed  the  last  rites  of  the 
Pandavas  with  his  friends  and  relatives, 
with  Khattwa  (Vidura)  and  that  foremost 
of  the  Kurus,  Bhisma. 

Janamejaya  said  :— 

17.  O  best  of  the  twice-born,  I  desire 
to  hear  in  detail  the  account  of  the  burning 
of  the  house  of  lac  and  the  escape  of  the 
Pandavas. 

18.  That  was  a  cruel  act  of  theirs,  acting 
under  the  counsel  of  the  wicked.  Recite 
the  history  to  me, — all  as  it  happened.  I  am 
full  of  great  curiosity. 

Vaishampayana  said  :— 

19.  O  chastiser  of  foes,  O  king,  listen  to 
me.  I  shall  describe  to  you  the  burning  of 


20S 


MAHABHARATA. 


the    lac-housc      and     the      escape    of    the 
Pandavas. 

20.  Seeing  Bhimasena  exceedingly  strong 
and  Dhananjaya  (Aryuna)  highly  accom- 
plished, Duryodhana  became  pensive  and 
sad. 

21.  Thereupon  the  son  of  the  sun,  ICarna, 
and  the  son  of  Suvala,  Sakuni,  tried  by 
various  means  to  cause  the  death  of  the 
Pandavas. 

22.  The  Pandavas,  however,  counte- 
racted them  one  after  the  other  as  they 
were  made,  and  in  obedience  to  the  counsel 
of  Vidura,  they  never  talked  it  afterwards. 

23.  O  descendant  of  Bharata,  seeing  the 
sons  of  Pandu,  endued  with  all  accomplish- 
ments, the  citizens  began  to  speak  of  their 
accomplishments  in  every  place  of  resort. 

24.  Assembling  in  court-yards  and  in 
other  places  of  meeting,  they  talked  of  the 
eldest  son  of  Pandu  as  the  person  fit  for 
governing  the  kingdom. 

25.  (They  said),  '*  The  King  Dhrita- 
rastra,  though  possessed  of  the  eye  of  know- 
ledge, did  not  obtain  the  kingdom,  because 
he  was  blind.     How  can  he  be  king  (now)  ? 

26.  And  the  son  of  Santanu,  Bhisma,  is 
of  rigid  vows  and  devoted  to  truth  ;  having 
relinquished  the  kingdom  before,  he  will 
never  accept  it  now. 

27.  We  shall  therefore  with  all  proper 
ceremonies,  install  the  eldest  Pandava 
(Yudhisthira)  endued  with  youth,  accom- 
plished in  battle,  versed  in  the  Vedas,  and  is 
truthful  and  kind. 

28.  Worshipping  the  son  of  Santanu, 
Bhisma,  and  virtuous  Ohritarastra,  he 
(Yudhisthira)  will  certainly  maintain  Bhisma 
and  Ohritarastra  with  all  his  sons." 

29.  The  wicked-minded  Duryodhana, 
hearing  these  words  of  the  men  attach- 
ed towards  Yudhisthira,  was  exceedingly 
grieved. 

30.  The  wicked- minded  man  was  much 
afflicted,  and  he  could  not  bear  their  words. 
Being  inflamed  with  jealousy,  he  went  to 
Ohritarastra. 

31.  Finding  him  alone,  he  duly  saluted 
him  with  reverence,  and  having  been  dis- 
tressed by  the  partiality  of  the  citizens 
(towards  Yudhisthira),  he  spoke  thus  : — 

Doryodhana  said  :— 

32.  O  father,  I  have  heard  (the  citizens) 
uttering  words  of  i<l-omen.  Passing  you  and 
Bhisma  by,  they  desire  the  son  of  Pandu  to 
be  their  king. 

33.  Bhisma  will  give  his  consent  to  this, 
for  he  will  not  desire  to  rule  the  kingdom. 


It  seems  the  citizens  are  desiring  to   inflict 
a  great  injury  on  us. 

34.  Pandu  formerly  obtained  the  ances- 
tral kingdom  by  virtue  of  his  own  accom- 
plishments. Because  you  were  blind,  you 
did  not  get  the  kingdom,  though  you  have 
every  accomplishment  to  obtain  it. 

35.  If  the  son  of  Pandu  now  obtains  the 
kingdom  as  his  inheritance  from  Pandu, 
then  his  son  will  obtain  it  after  him  ;  that 
son's  son  also  and  so  on, — it  will  thus  for  ever 
descend  on  Pandu's  line. 

36.  We  shall  then  with  all  our  sons  be 
excluded  from  the  royal  line.  O  lord  of  the 
world,  we  shall  be  disregarded  and  hated 
by  all  the  people. 

37.  Becoming  dependants  on  others  for 
our  food,  we  shall  suffer  perpetual  distress, 
O  king,  therefore,  adopt  such  counsel  that 
is  consonant  with  statesmanship. 

38.  O  king,  however  the  people  might  be 
unfavourable  towards  us  if  you  had  obtained 
the  kingdom  before,  we  would  have  certainly 
succeeded  to  it. 

Thus  ends  the  hundred  and  forty 'third 
chapter,  the  jealousy  of  Duryodhana ^  in  the 
Jatugriha  of  the  Adi  Parva, 


CHAPTER    CXLIV. 
(JATUGRIHA)— Cow<twtt^£f. 

Vaishampayana  said  :— 

1.  Having  heard  these  words  of  his  son 
and  also  all  that  Kanika  had  said,  the  king 
possessed  of  the  eye  of  knowledge, 

2.  Ohritarastra  became  afflicted  witb 
sorrow  and  his  mind  was  full  of  misgivings. 
Then  Ouryodhana,  Kama,  the  son  ol  Suvala 
Sakuni, 

3.  Oushashana,  these  four  held  a  con- 
sultation together.  Then  Ouryodhana  spoke 
thus  to  the  king  Ohritarastra, 

4.  "  Send  the  Pandavas  by  some  con- 
trivance to  the  city  of  Baranavata.  Then 
we  will  have  no  fear  of  them." 

5.  Ohritarastra  having  heard  these  words 
of  his  son,  reflected  for  a  moment  and  then 
spoke  to  Ouryodhana  thus, 

6.  *  *  Pandu  was  ever  devoted  to  virtue ;  he 
always  behaved  dutifully  towards  all  his 
relatives  but  particularly  towards  me. 

7.  He  cared  not  for  food  or  dress  or  the 
enjoyments  of  the  world,  he  was  devoted  to 
me  and  gave  me  every  thing  even  the  king- 
dom. 


ADI   PARVA. 


209 


8.  His  son  (Yudhisthira)  is  as  much  de- 
Voted  to  virtue  as  he  was;  he  is  possessed 
of  every  accomplishment ;  he  is  illustrious ; 
he  is  the  favourite  of  the  people. 

9.  How  can  we  exile  him  by  force  from 
the  kingdom  of  his  fore-fathers, — specially 
as  he  possesses  allies  ? 

10.  The  counsellors  and  the  soldiers,  and 
their  sons  and  grandsons,  all  were  specially 
cherished  and  maintained  by  Pandu. 

11.  They  being  thus  formerly  benefitted 
by  Pandu,  O  son,  why  should  not  the  people 
ci  the  city  kill  us  all  with  our  relatives  and 
friends  for  the  sake  of  Yudhisthira  ? 

Duryodhana  said  :— 

12 — 13.  O  father,  what  you  say  is  per- 
fectly true.  (But)  on  account  of  the  evil 
that  is  likely  in  store  for  us  in  the  future, 
we  think  we  must  conciliate  the  people  by 
bestowing  wealth  and  honours.  Thus  they 
would  surely  side  with  us  for  this  proof  of 
our  power.  O  king,  the  ministers  and  the 
treasury  are  now  under  our  control, 

14.  Therefore,  you  should  banish  the 
Pandavas  to  the  city  of  Varanavata  by 
some  gentle  means. 

15.  O  king,  when  I  shall  be  installed  as 
king,  then,  O  descendant  of  Bharata,  Kunti 
with  her  son  may  again  come  back. 


He  alone  can  do  us  no  harm,    (even)  if  h^ 
sides  the  Pandavas. 

23.  (Therefore)  without  any  fear,  exile  the 
sons  of  Pandu  with  their  mother  to  Vara- 
navata. Take  such  steps  as  they  may  go 
there  this  very  day, 

24.  Estinguish  by  this  act  the  g^ief  that 
consumes  me  like  a  nre,  that  robs  me  of  my 
sleep  and  that  pierces  my  heart  like  a 
ternble  dart. 

Thus  ends  the  hundred  and  foriy'-fourth 
chapter,  the  consultation  of  buryodhana, 
in  the  yatugriha  of  the  Adi  Parva, 


Dhritarastra 

16.  O  Duryodhana,  this  is  the  very 
thought  that  exists  in  my  mind,  but  from  its 
sinfulness,  I  could  not  give  it  out. 

17.  Neither  Bhisma,  nor  Drona,  nor 
Kattwa  (Vidura),  nor  Goutama,  (Kripa)  will 
ever  sanction  the  banishment  of  the  sons 
of  Kunti. 

18.  O  son,  in  their  eyes  we  (Kurus)  and 
the  Pandavas  are  equal.  Those  wise  and 
virtuous  men  will  make  no  difference 
between  us. 

19.  O  son,  (if  we  do  this),  why  should  we 
not  deserve  death  at  the  hands  of  the  Kurus 
and  of  those  illustrious  men  (Bhisma  and 
others), — nay  of  the  whole  world  ? 

Duryodhana  said  :— 

20.  Bhisma  is  always  neutral ;  the  son  of 
Drona  (Ashwathama)  is  in  my  side.  There 
is  no  doubt  Orona  will  also  be  in  that  side 
in  which  his  son  will  be. 

2t.  The  son  of  Saradwatta,  Kripa,  will 
surely  be  on  the  side  in  .which  these  two  will 
be.  He  will  never  abandon  Drona  and  his 
nephew  (sister's  son,  Ashwathama). 

22.  Kattwa  (Vidura)  is  dependant  on 
us  for  his  livelihood,  although  he  is  covertly 
on  the  side  of  the  enemy  (the  Pandavas). 

27 


CHAPTER    CXLV. 

i}ATVGRlHA)^Continued. 

Vaishampayana  said:— 

1.  Thereupon  King  Duryodhana  ^'ith  his 
brothers  b^an  slowly  to  win  over  the  people 
to  his  side  by  bestowing  on  them  wealth 
and  honours. 

2.  One  day  in  the  (royal)  Court,  some 
clever  ministers,  as  instructed  by  Dhrita* 
rastra,  described  the  city  of  Varanavata  as 
a  (most)  charming  place. 

3.  (Thwsaid),  "The  festival  of  Pashu- 
pati  (Siva)  has  begun  in  the  city  of 
Varanavata,  and  the  concourse  of  people 
there  is  now  great. 

4.  The  procession  is  th6  most  grand  in 
the  world ;  and  all  gems  and  jewels  (now) 
there  delight  the  heart."  Thus  did  they 
(counsellors)  under  instruction  from  Dhrita- 
rastra,  speak  (of  the  city). 

5.  O  king,  while  they  were  speaking  of 
the  charming^  city  of  Varanavata,  the 
Pandavas  desired  in  their  mind  to  go 
there, 

6.  When  the  kin^  Dhritarastra  knew 
that  their  (Pandavas^  curiousity  had  been 
awakened,  then  the  son  of  Ambilta,  (Dhrita* 
rastra)  spoke  thus  to  the  Pandavas. 

Dhritarastra  said:— 

7.  My  men  tell  me  daily  again  and 
again  that  the  city  of  Varanavata  is  the 
most  charming  in  the  world. 

8.  O  sons,  if  you  desire  to  see  the  festival 
of  Varanavata,  go  (there)  with  your  friends 
and  followers,  and  enjoy  yourselves  like  the 
celestials. 

9.  Bestow  gemis  and  jewels  on  all  the 
Brahmanas  '  and  the  mtisicians  '  (there). 
Sport  there  as  the  efifufgent  celestials. 

10.  Enjoy  there  for  sometime  as  much 
happiness  a»  you  like  at  pleasure,  and  then 
return  to  Hastmapur. 


2  id 


MAHABHARATA. 


Vaishampayana  said:— 

II.  Yudhisthira,  understanding  the 
motives  of  Dhritarastra  and  knowing  him- 
self weak  and  friendless,  s^d,  '^Be  it  so." 

12 — 14.  Then  addressing  the  son  of 
Santanu,  Bhisma,  the  wise  Vidura,  Drona, 
Valhika,  the  Kaurava  Somadatta,  Kripa, 
Ashwathama,  Bhurisrava,  and  other  res- 
pected counsellors,  Brahmanas,  ascetics, 
priests,  citizens,  and  the  illustrious  Gan- 
dhari,  Yudhisihira  sk>wly  and  humbly 
spoke  thus. 

Yudliisthira  said  :— 

15.  We  go  with  our  friends  and  followers 
to  the  charming  and  populous  city  of 
Varanavata  at  Uie  command  of  Dhritaras- 

•  tra. 

16,  Give  us  cheerfully  your  benedictions, 
80  that,  acquiring  prosperity  with  it,  we  may 
not  be  touched  by  sin. 


Vaishampayana  said:— 

17.  Having  been  thus  addressed  by  the 
son  of  Pandur  all  the  Kanravas  cheerfully 
pronounced  blessings  on  them,  saying, 

18.  "O  sons  of  Pandu,  let  all  the  elements 
bless  ^ou  on  your  way  and  let  not  the  slight- 
est evil  befall  you." 

19.  Having  performed  proprtiator^  rites 
for  obtaining  the  kingdom  and  makmg  all 
other  preparations,  the  princes  (the  Panda- 
vas)  started  for  Varanavata. 

Thtis  ends  the  hundred  and  forty^fifth 
chapter t  the  depiirture  for  Varanavata,  in 
the  yatugriha  of  the  Aai  Parva, 


CHAPTER    CXLVI. 

OATUGRIHA  VKK\ Ky-Continued. 

VaiBhampayana  si^d  :— 

1.  O  descendant  of  Bharata,  when  the 
king  thus  addressed  the  sons  of  Pandu,  the 
wicked-minded  Duryodhana  became  ex- 
ceedingly happy. 

2.  O  best  of  the  Bharata  race,  he  sum- 
moned in  private,  Purochaoa  and  taking 
up  his  right  hand,  he  thus  spke  to  that 
counsellor. 

Duryodhana  said  :— 

3.  O  Purochana^.this  world,  full  of  wealth. 
Is  mine.  It  is  equally  yours  with  me. 
(Therefore),  you  should  protect  it. 

4.  1  have  no  other  more  trustworthy 
supporter  and  counsellor  than  you  witn 
wnoih  I  can  consult. 


5.  O  sire,  keep  my  coonsd  (a  secret), 
ami  destroy  my  enemy  by  some  dever 
device.    Accomplish,  what  I  ask  you  to  do. 

6.  The  Pandavas  have  been  sent  by 
Dhritarastra  to  Varanavata.  They  will 
sport  there  in  the  festival  at  the  command 
at  Dhritarastra. 

7.  Do  that  by  which  you  can  readi 
Varanavata  this  very  day  on  a  car  drawn 
by  swift  asses. 

8.  Going  there,  erect  a  quandran^e 
palace  at  the  outskrits  of  the  city,  (whidi 
should  be)  rich  in  materials  and  fumiiure. 
Guard  it  (also)  well. 

9.  Use  in  it  (in  erecting  that  house,) 
hemp,  resin,  and  all  other  inflammable 
materials  that  are  procurable. 

10.  Mixing  a  little  earth  with  Ghee,  oO, 
fat  and  a  large  quantity  of  lac,  plaster  the 
wall  with  it. 

11.  Place  carefutty  all  over  that  house 
hemp,  oil,  Ghee  lac  and  wood 

12.  In  soch  away  that  the  Pandavas 
and  other  men  may  not  even  with  scTutmy 
see  them,  or  conclude  that  it  is  made  of  in- 
flammable materials. 

13.  Erecting  such  a  house  and  worship- 
ping the  Pandavas  with  great  reverence, 
make  them  live  in  it  with  Kimii  and  aH 
their  friends. 

14.  Place  there  for  the  Pandavas  seatv, 
conveyances  and  beds  of  best  workmanship, 
as  ordered  by  my  father. 

15.  Manage  all  this  in  a  way  so  that 
none  in  the  city  of  Varanavata  may  know 
it,  till  the   end  we  have  in  view  is  accom- 

pliiihed. 

16.  Knowing  that  they  are  sleeping  in 
that  house  in  confidence  and  without  fear, 
set  fire  to  it,  beginning  from  the  gate. 

17.  The  people  will  think  that  they  have 
been  burnt  to  death  in  that  burning  house ; 
and  therefore  none  will  be  able  to  blame  us 
for  the  death  of  the  Pandav$». 

Vadshampayana  said  :— 

18.  Purochana  promised  to  that  Kau- 
rava (Duryodhana)  to  carry  out  all  by 
saying,  "Be  it  so ; "  and  he  then  went  (away> 
on  a  swift  car  drawn  by  asses. 

19.  O  king,  ever  obedient  to  Dtiryodhana, 
he  went  without  loss  of  time.  Purochana  did 
all  that  the  prince  said,  (asked  him  to  do.) 

Thus  ends  the  hundred  and /brty^sixtk 
chapter^  the  instructions  to  Purochana,  in 
the  Jatugriha  of  theAdi  Parva. 


AD1  PARVA. 


dtt 


CHAPTER  CXLVII. 
(JATUGRIHA  PARV A)^CoiitUue(L 

Vaishampa jana  said : — 

1 — 2.  The  Panda vas  got  on  their  cars 
yoked  with  fine  horses  liavin^  the  speed 
like  that  of  the  wind.  When  ascending 
(the  car),  they  touched  in  grief  the  fett  of 
&hisnna»  of  the  kin^  Dhritarastra,  of  the  high 
souled  Drona,  Knpa  and  Vadura  and  of  all 
the  other  old  men. 

3.  Thvs  duly  salaling  aH  the  elders  of  the 
Kant  race,  embracing  the  equals,  beir\g 
saluted  by  even  the  boys, 

4-  Taking  leave  of  all  the  mothers  (elderly 
ladies),  walking  round  them  respectfully, 
and  bidding  farewell  to  all  the  citifens,  they 
(the  Pandavas  )scarted  for  Varanavata, 

5.  The  greatly  intelligent  Vidura  and 
other  best  of  the  Kurus,  and  also  the  citicens 
followed  these  best  of  fnea  (for  s»me  dis- 
tance) in  sorrow, 

6.  Seeing  the  sons  of  Pandu  afflicted  with 
sorrow  and  in  grief,  some  of  the  men  of  the 
city  spoke  thus, 

7.  **  The  king  (Dhritarastra)  sees  not 
things  with  an  equal  eye.  He  is  always 
wicked -minded.  The  Kuru  Dhritarastra 
tioes  not  cast  hts  eye  on  virtue, 

8.  The  Panda va  (Yudhisthira),  the  best  of 
aH  strong  men  Bhiraa,  or  Dhananjaya 
(Aryuna)  will  never  commit  the  sin  of  re- 
bellion. 

9^  What  these  illustrious  (princes)  would 
do,  the  two  sons  of  Madri  will  also  do. 
They  have  inherited  the  kingdom  from  their 
father,  but  Dhritarastra  can  not  bear  them. 

10.  How  could  Bhisma  sanction  such  an 
act  of  ^reat  sin  7  How  could  he  sanction 
their  exile  to  that  wretched  city  7 

11.  The  son  of  Santanu,  Vichitravirja, 
and  the  descendant  of  Kuni,  tbe  royal  sage 
Pandu,  were  to  us  like  our  fathers. 

12.  Now  that  best  of  men  (Pandu), 
having  gone  to  heaven,  Dhritarastra  can 
Dot  bear  these  princes,  his  sons. 

13.  We  can  not  sanction  this.  Therefore 
leaving  this  excellent  dty  and  our  houses, 
we  shall  p  to  the  place  where  Yudhisthira 
b  going.  • 

14.  The  king  of  virtue,  Yudhisthira, 
reflected  for  some  time,  and  then  addressed 
in  sorrow  the  citizens  who  were  talkinfif  thus 
in  grief, 

15.  "Thekingo(t)ieworid(Dhriura5tra) 
is    our  father,  (he  is)  worthy  of  our  regard,' 
(he  is)  our  preceptor  and  our  superior.     It 
is  our  duty  to  accomplish   with  auspicious 
mind  whatever  he  commands. 


16.  You  are  our  friends  ;  walking  round 
us  and  making  us  happy  with  your  blessings, 
return   to  your  homes. 

17.  When  the  tune  comes  for  an^lhing 
to  be  done  for  us  by  you,  then  accomplish 
all  that  is  agreeable  and  beneficial  to  us." 

x8.  Having  been  thus  addressed,  the 
dticens  walked  round  the  Pandavas  and 
offered  them  their  blessii>gs.  They  then 
returned   to  the  city. 

19.  When  the  citizens  had  left  (the 
Pandavas),  Vidura,  learned  in  all  the 
precepts  of  virtue,  thus  spoke  to  the 
eldest  Pandava  in  order  to  warn  him 
(of  his  danger.) 

20.  The  learned  man  (Vidura)  con- 
versant with  the  TMlecha)  Jargon,  spoke 
thus  to  the  learned  man  (Yudhisthira),  also 
conversant  with  the  (Mlecha)  jargon  (in 
that  Mlecha  jargon), — '*  He  who  knows  the 
schemes  of  others  (enemies)  according  to  the 
dictates  of  political  science,  knowing  it, 
should  act  in  such  a  way  as  to  avoid  all 
dangers. 

21.  He,  who  knows  that  there  are  sharp 
weapons  capable  of  cutting  the  body  though 
not  made  of  iron,  and  understands  also  the 
means  of  warding  them  o£f,  can  never  be 
injured  by  the  enemy, 

22.  He  lives  who  protects  himself  by  the 
knowledge  that  neither  the  consumer  of 
straw  and  wood  nor  the  drier  of  dews  bums 
the  inmates  of  a  hole  in  the  deep  forest. 

23.  The  blind  man  sees  not  his  way,  (for) 
the  blind  man  has  no  knowledge  of  direction. 
He  who  has  no  firmness  never  acquires 
prosperity.  Knowing  this,  keep  yourself 
always  alert, 

24.  The  man,  who  takes  a  weapon 
(which  is)  not  made  of  iron  (and  which  is) 
ffiven  him  by  his  enemy,  can  escape  from 
fire  by  making  his  house  like  the  hole  of 
a  jackal. 

25.  By  travelling  a  man  may  know  the 
ways,  and  by  the  star  he  can  ascertain  the 
derection.  He  that  keeps  his  five  (senses) 
under  control  can  never  be  oppressed  by  his 
enemy," 

26.  Having  been  thus  addressed,  the 
king  of  virtue,  the  son  of  Pandu.  Yudhisthira, 
thus  replied  to  that  foremost  of  learned  men, 
the  illustrious  Yidura, 

27.  "  I  have  understood  you."  Vidura, 
thus  having  instructed  the  Pandavas,  walked 
round  them,  and  bidding  them  farewell,  re- 
turned to  his  house. 

28.  Vidura,  Bhisma  and  cit^ns  having 
gone  back,  Kunti  came  to  Ajatsatni 
(Yudhisthira)  and  spoke  thus. 


212 


MAHABHARATA. 


ng,  *'  What  Khattwa  (Vidura)  said  to 
you  in  the  midst  of  many  people,  so  indis- 
tinctly as  if  he  said  nothing,  and  what  you 
said  similarly  (in  reply)  is  not  understood 
by  us. 

30.  If  it  is  not  improper  for  us  to  know 
it,  I  desire  to  hear  all  that  passed  between 
you  and  him." 

YudMstliira  said  :— 

31.  The  virtuous  Vidura  said  to  me  that 
I  must  know  that  the  house  (at  Varanavata) 
is  made  of  inflammable  materials.  (He 
furUier  said)  the  way  of  escape  will  also  be 
known  to  you." 

'  32.  He  told  rae,  **  The  man  who  is  self- 
controlled  wins  (the  sovereignty)  of  the 
whole  world."  I  replied  to  Vidura,  **  I  have 
understood  you." 

Vaishampayana  said  :— 

3'^.  The  Pandavas  started  for  Varana- 
vata on  the  eighth  day  of  the  month  of 
Falguna  when  the  star  Rohini  was  ascen- 
dant ;  and  arriving  there  they  saw  the  town 
and  its  people. 

* 

Thus  ends  the  hundred  and  forty  seventh 
chapter,  the  arrival  at  Varanavata,  in  the 
Jatugriha  of  the  Adi  Parva. 


CHAPTER    CXL  VIII. 
(J  ATUGRI H  A)— Ca«/f  «ii^</. 

Vaishampayana  said  :— 

I — 2*  Hearing  that  the  sons  of  Pandu 
were  comine,  all  the  citizens  came  speedily 
by  thousands,  out  of  the  town  of  Varanavata 
with  joy,  on  various  conveyances,  taking  with 
them  all  the  auspicious  things  as  directed 
by  the  Sastras  in  order  to  receive  those  best 
of  men. 

3.  Coming  to  the  sons  of  Kunti,  the 
citizens  of  Varanavata  surrounded  them  and 
blessed  them  by  uttering  the  word  yoya 
(victdi-y). 

4.  Being  thus  surrounded  by  them,  that 
best  of  men,  the  king  of  virtue,  Vudhisthira, 
looked  as  effulgent  as  the  thunderer  (Indra) 
in  the  midst  ofthe  celestials. 

5.  Being  welcomed  by  the  citizens,  and 
welcoming  them  in  return,  those  sinless  ones 
(the  Pandavas)  entered  the  populous  and 
ornamented  Varanavata. 

6*  Entering  the  town,  O  king,  those 
heroes  first  went  to  the  houses  of  the 
Brahmanas  engaged^in  their  proper  duties. 

7.  Then  those  best  of  men  went  to  the 
houses  of  the  officials  in  charge  of  the  town  ; 
then  they  went  to  the  houses  of  the  can- 


warriors,  then  to  those  of  the  Vaisyas,  and 
then  even  to  those  of  the  Sudras. 

8.  O  best  of  the  Bharata  race,  thus  ackyred 
by  the  citizens,  the  Pandavas  went  to  their 
house  with  Purochana  walking  at  the  head 
(of  the  procession.) 

9.  Purochana  gave  them  first  class  food 
and  drink,  beds  and  carpets  and  seats. 

10.  Being  served  by  Purochana  and 
adored  by  the  citizens,  they  (the  Pandavas,) 
attired  in  costly  rebes,   lived  there. 

11.  When  they  had  lived  there  for  ten 
nights,  Purochana  spoke  to  them  about  the 
house,  called  "  Blessed,"  though  really  (it 
was)  unblessed. 

12.  Thereupon  those  best  of  men,  attired 
in  (costly)  garments,  entered  that  house  at 
the  request  of  Purochana,  as  Guhyakas  enter 
(those  )\i\  the  Kailasha  (mountain), 

13.  Inspecting  that  house,  that  foremost 
of  all  virtuous  men,  Vudhisthira,  said  to 
Bhimasena  that  the  house  was  made  of  in* 
flammable  materials. 

Tudhisthira  said  :— 

14.  O  chasister  of  foes,  from  the  smell  of 
fat,  and  Ghee  mixed  with  lac,  it  is  evident,  thb 
house  is  made  of  inflammable  materials. 

i^ — 15.  By  the  help  of  trusted  and  well- 
skilled  artizans,  the  enemies  have  nicely  built 
this  house  with  hemp,  heath,  straw,  and 
bamboo,  all  soaked  in  Ghee.  The  sinful 
Purochana  desires  to  bum  me  after  in- 
spiring me  with  confidence. 

17.  The  wicked  man,  therefore,  lives 
here,  obedient  to  (the  instruction  of)  Duryo- 
dhana.  The  greatly  intelligent  Vidura 
knew  this  danger.  Therefore,  O  son  of 
Pritha,  he  told  me  of  it  beforetiand.  Know- 
ing this,  that  well-wisher  of  ours, 

18.  The  younger  brother  of  our  father,  out 
of  affection  for  us,  has  told  us  about  ths 
house,  so  full  of  danger  and  constructed  by 
the  wretches  under  Duryodhana  (who  is) 
acting  secretly  (from  behind.) 

Bhima  said  :— 

19.  If  this  house  is  known  to  you  as  in- 
flammable, then  let  us  go  to  the  place  where 
we  lived  first. 

Tudhisthira  said:— 

20.  I  think  we  should  rather  live  here, 
seeming  unsuspicious,  but  we  must  remain 
very  cautious  and  keep  our  senses  wide 
awake,  and  at  the  same  time  we  must 
seek  for  some  means  of  escape. 

21.  If  Purochana  finds  from  our  demea- 
nour that  we  have  learnt  his  design,  he 
may  suddenly  bum  us  to  death  by  taking 
remediate  steps. 


ADl   PAeVA. 


213 


22.  Purochana  cares  very  little  for  ob- 
loquy and  sin.  The  wretch  lives  here  in  obe- 
dience to  (the  instructions)  of  Duryodhana. 

23.  If  we  are  burnt,  will  grandfather 
Bhisma  be  angry  ?  Why  would  he  make 
the  Kurus  angry  with  him  by  showing  his 
anger. 

24.  It  may  be  that  if  we  are  burnt,  our 
grandfather  Bhisma  and  other  best  men  of 
the  Kuru  race  may  be  indignant  for  the 
sake  of  virtue. 

25.  If  we  fly  from  this  place  from  the  fear  of 
being  burnt,  Duryodhana,  covetuous  for 
kingdom,  will  surely  bring  about  our  death 
by  means  of  spies. 

26—27,  The  wicked  Duryodhana  has 
rank,  power,  friends, ftallies  and  wealth,  but 
we  have  none.  He  can  certainly  destroy 
us  by  adopting  many  means.  Deceiving 
this  wretch  and  that  wretch  also,  Ut  us  live  in 
disguise  for  some  time. 

28.  Let  us  lead  a  life  of  hunting,  wan- 
dering over  the  earth.  We  shall  then  be 
aLyihre  of  all  the  paths    that  exist  for  escape. 

29.  We  shall  dig  in  all  secrecy,  this  very 
day  a  subterranean  passage  in  our  room. 
If  we  can  keep  it  secret  from  others,  fire 
will  not  able  to  consume  us. 

30.  Therefore  we  shall  live  here  (and  act 
-in  such  a  way)  as  Purochana  and  the  citizens 

of  Varanavata  may  not   know  what    we  are 
doing. 

Thus  ends  ike  hundred  and  forty  eighth 
chapter,  the  coloquy  of  Bhima  and  YuahiS' 
third,  in  the  Jatugnha  of  the  Adi  Parva, 


CHAPTER   CXLIX, 

(JATUGRIHA)  Continued. 

Vaisliampayana  said  :— 

1.  O  king,  a  friend  of  Vidura,  a  person 
well -skilled  in  mining,  came  and  spoke  thus 
to  the  Pandavas  in  private. 

2.  "I  have  been  sent  by  Vidura;  I  am 
well-skilled  in  mining.  Tell  me  what  fa- 
vourite works  of  the  Pandavas  I  shall  per- 
form, 

3.  He  trusts  me  and  has  said  to  me 
in  private,  "Go  to  the  Pandavas  and  accom- 
plish their  good.  What  can  I  do  for 
you  ? 

4.  Purochana  will  set  fire  to  the  door 
of  your  house  on  the  night  of  the  fourteenth 
day  of  the  black  fortnight. 

5.  The  desire  of  the  wicked-minded  Dhri- 
iarastra's  son  (Duryodhana)  is  to  bum  the 
best  of  men,  the  Pandavas,  with  their  mother. 


6.  O  Pandava,  something  was  told  to 
you  by  Vidura  in  the  Mlecha  language,  and 
you  too  replied  in  that  language.  I  tell  you 
this  as  a  cradential."  Vudhist^ira,  the  truth- 
ful son  of  Kunti,  thus  spoke  to  hjm. 

Tndliisthira  said :— 

7 — 8.  O  amiable  one,  I  now  know  you  as 
a  dear  and  trusted  friend  of  Vidura,  true 
and  ever  devoted  to  him.  There  is  no 
necessity  (of  ours)  which  that  learned  man 
(Vidura)  does  not  know. 

9.  As  you  are  his,  so  you  are  ours.  Do 
not  make  any  difference  between  him  and 
us.  We  are  as  much  yours  as  his.  Protect 
us  as  that  learned  man  (Vidura)  protects  us. 

10.  I  know  this  inflammable  house  was  built 
for  me  by  Purochana  at  the  command 
of  the  son  of  Dhritarastra  (Duryodhana). 

11.  That  sinful,  vicious  and  wicked- 
minded  man,  commanding  wealth  and  allies, 
pursues  us  always  (with  his  persecutions). 

12.  Save  us  with  exertion  from  the  im- 
pending conflagration.  If  we  are  burnt  to 
death,  the  desire  of  Duryodhana  will  be  ful- 
filled. 

13.  Here  is  that  wicked  man*s  well- 
stocked  arsenal.  This  large  house  has 
been  built  abutting  the  high  walls  of  the 
arsenal,  without  haviag  any  out-let. 

14.  This  most  cursed  device  which  wa^s 
made  (for  our  destruction)  was  known  to 
Vidura,  and  I  was  told  of  it  by  him, 

15.  The  danger  that  Khattwa  (Vidura) 
saw  beforehand  is  now  at  our  door.  Save 
us  from  this  without  the  knowledge  of  Puro- 
chana. 

Vaishampayaiia  said  :~ 

16.  The  miner  promised  to  do  it  by 
saying  "Be  it  so" ;  and  he  b^an  with  care 
the  work  of  excavation,  and  he  (soon)  made 
a  subterranean  passage. 

1 7.  He  made  that  subterranean  passage 
in  the  centre  of  the  house.  O  descendant 
of  Bharata,  it  was  in  a  level  with  the  floor 
and  closed  up  by  doors  (planks). 

18.  For  the  fear  of  Purochana,  its  mouth 
was  thus  covered.  He  (Purochana)  kept  a 
constant  watch  at  the  gate  of  the  house. 

19.  O  king,  they  the  (Pandavas)  lived 
in  the  night  in  it  with  arms  ready  for  us^ ; 
and  in  the  day  they  hunted  from  forests  to 
forests. 

20.  Thus  lived  they  very  guardedly, 
deoeiving  Purochai«  with  a  show  of  trust- 
fulness and  contentment  while  in  reality 
they  were  trustless  and  discontented. 


314 


MAHABHARATA. 


21.  The  people  of  the  city  also  did  not 
know  anything  of  these  plans  (of  the  Pan- 
davas).  Except  the  friend  of  Vidura,  that 
good  miner,  none  else  knew  any  thing. 

Thus  ends  the  hundred  and  forty -ninth 
chapter  t  living  in  the  lac 'ho  use ,  in  the 
yatugriha  of  the  Adi  Parva. 


CHAPTER    CL 
(JATUGRIHA)  Continued, 

Vaishampayima  said  :— 

1 .  Having  seen  them  living  cheerfully  and 
without  suspicion  for  a  full  year,  Purochana 
became  exceedingly  glad. 

2.  Seeing  Purochana  in  that  state  of 
mind,  the  virtuous  son  of  Kunti,  Yudhisthira, 
thus  spoke  to  Bhima,  Aryuna  and  the  twins 
(Nakula  and  Sahadeva). 

YncDufiihira  said  :— 

3.  The  cruel -hearted  and  sinful  Puro- 
chana thinks  us  very  trustful,  and  he  has  thus 
been  well-deceived.  I  think  (therefore)  that 
the  time  for  our  escape  has  come. 

4.  Setting  fire  to  the  arsenal,  burning 
Purochana  to  death  and  leaving  six  bodies 
here,  let  us  escape  from  this  place,  un- 
observed by  any. 

Vaishampayana  said  :— 

5.  On  the  occasion  of  an  alms-giving, 
KuDti  fed  on  a  certain  night  a  large  number 

-of  Brahmanas.    There  came  abo  a  number 
of  ladies. 

6.  O  descendant  of  Bharata,  they  ate  and 
drank  ard  enjoyed  themselves  as  much  as 
they  pleased.  And  they  all  returned 
home  with  the  permission  of  Madhavi 
(Kunti.) 

7.  Impelled  by  fate,  a  Nishada  woman 
with  her  five  sons  came  there  with  the  desire 
of  obtaining  food,  and  she  enjoyed  herself 
there  at  pleasure. 

8 — 9.  She  drank  wine  and  became 
drunk  and  incapable  with  her  sons.  O 
tung,  she  with  her  sons  slept  in  that  house 
more  dead  than  alive.  O  king,  when  all 
the  people  fell  asleep,  a  violent  storm  began 
to  blow  on  that  night. 

10.  Bhima  then  set  fire  to  the  house 
where  Purochana  was  asleep ;  then  the 
Pandava  set  fire  to  the  door  of  that  lac- 
house. 

11.  Then  he  set  fire  to  that  house  in 
several  places.  When  the  sons  of  Pandu 
were  satisfied  that  the  house  had  caught  fire 
in  all  parts, 


12.  Those  chastisers  of  tots,  then 
speedily  entered  the  subterranean  passag^e 
wi^h  their  mother.  Thereupon  the  intense 
heat  and  the  great  roar  of  the  fire 

13.  Awakened  the  people  of  the  city  ; 
and  seeing  the  house  ablate,  they  said 
in  sorrowful  face. 

The  citizens  said  :— 

14.  The  wicked-minded  (Purochana) 
built  this  house  to  destroy  the  relatives  of 
his  employer  under  the  instructions  of  the 
Duryodhana,  and  he  has  (now)  set  fire  to  it. 

15.  Fie  on  Dhritarastra,  whose  under- 
standing is  so  partial  !  He  has  burnt  to 
death  the  heirs  of  Pandu,  as  if  they  were  his 
enemies  ?       .  , 

16.  The  wicked-minded,  and  sinful 
(Purochana),  who  has  burnt  those  best  of 
men  (the  P<indavas)  innocent  and  unsuspici- 
ous, has  himself  been  (also)  burnt  to  death 
as  fate  would  have  it. 

Vaishampayana  said  :— 

17.  Thu^bewailed  the  citizens  of  Varna- 
vata.  Surroundincr  the  house,  they  remained 
for  the  whole  night  there. 

18.  The  Pandavas  however  with  their 
sorrowful  mother  came  out  of  the  subter- 
ranean passage  and  fled  unobserved  in  haste. 

19.  Those  chastisers  of  foes,  the  Panda- 
vas, on  account  of  sleeplessness  and  fear, 
could  not  proceed  with  speed  with  their 
mother. 

30.  O  king  of  kings,  Bhimasena,  en- 
dued with  great  speed  and  power,  took 
upon  his  body  his  mother  and  all  his 
brothers. 

21 — 22.  The  gresLtly  strong  and  ener- 
getic Vrikodara  took  his  mother  on  his 
shoulder,  the  twins  on  his  sides,  and  the  two 
sons  of  Pritha,  his  brothers  (Arvuna  and 
Yudhisthira)  on  both  his  arms.  He  broke 
the  trees  by  his  breast  and  pressed  the  earth 
with  his  feet.     He  thus  marched  on. 

Th  us  ends  the  h  u ndred  a nd  fifty  chapter^ 
the  burning  of  the  lac-house^  in  the  Jatu^ 
griha  of  the  Adi  Parva. 


CHAPTER    CLI  , 
(J  ATUGRI  \\K)-^ContiHU€d. 

Vaishampayana  said  :— 

1.  In  the  meanwhile,  the  learned 
Vidura  sent  to  that  forest  a  man  of  pure 
character  whom  he  much  trusted. 

2.  He  went  to  the  place  where  he  was 
directed  to  go  ;  and  he  saw  the  descendants 
of    Kuru,   the  sonb    of  Pandu,  with  thetc 


ADl   PARVA. 


215 


mother,  measuring  the  depth  of  the  water  of 
a  river  in  the  forest, 

3.  The  design  of  the  wicked -minded 
<Dur>'odhana)  was  made  known  by  this  spy 
to  the  high-souled  and  greatly  learned 
Vidura. 

4.  Therefore  that  learned  man  was  sent 
by  Vidura,  and  that  person  showed  to  the 
sons  of  Pritha  a  boat,  as  swift  as  mind  or 
wind, 

5.  With  mechanbm  and  flags,  made 
by  trusted  artificers  and  capable  of  with- 
standing wind  and  waves.  It  was  on  the 
banks  of  the  holy  Bhagprathi. 

6.  He  said  these  word  to  show  that  he 
was  really  sent  (by  Vidura).  (He  said),  "  O 
Vudhisthira,  listen  to  what  the  learned 
(Vidura)  said  to  you. 

7.  *  Neither  the  consumer  of  straw  and 
wckkI,  nor  the  drier  of  the  dews  bums  the 
inmates  of  a  hole  in  the  forest.  He  escapes 
from  death  who  protects  himself.* 

8.  By  these  credentials  know  me  to  have 
been  sent  by  Vidura  and  also  to  be  his 
trusted  agent.  Khattwa  (Vidura,)  learned  in 
the  precepts  of  all  religions,  told  me  also, 

9.  O  son  of  Kunti,  that  you  shall  surely 
defeat  in  battle  Kama,  Duryodhana  with 
his  brothers  and  Sakuni. 

10.  This  boat  is  ready  on  the  waters. 
It  will  glide  pleasentlv  on.  It  will  surely 
carry  you  away  from  these  regions." 

1 1 .  Seein|^  those  best  of  men  with  their 
mother  pensive  and  sad,  he  made  them 
get  on  the  boat  that  was  on  the  Ganges. 
Going  with  them  himself,  he  again  said  : — 

12.  '* Vidura,  having  smelled  your  heads 
and  embracing  you,  has  said  it  again  and 
again  that  in  commencing  your  auspicious 
journey,  and  going  alone,  you  should  never 
be  careless." 

13.  O  king,  having  said  this,  the  man 
sent  by  Vidura  took  those  heroes,  those  best 
of  men,  to  the  other  side  of  the  Ganges  on 
his  boat. 

14.  Having  taken  them  over  the  waters 
and  seen  them  all  safe  on  the  opposite 
bank,  he  uttered  the  word  yova  (Victory), 
and  blessing  them  he  went  back  to  the  place 
whence  he  came. 

15.  The  illustrious  Pandavas  also,  send- 
ing some  message  to  the  learned  (Vidura,), 
and  having  crossed  the  Ganges,  proceeded 
in  haste  and  in  great  secrecy,  being  un- 
observed by  all. 

Thu5  ends  the  hundred  and  fifty  first 
chapter^  the  crossing  the  Ganges,  in  the 
yatugriha  of  the  Adt  Parva. 


CHAPTER    CLII. 

{]Ml\}GR\H\)— Continued. 

Vaishampayana  said  :— 

1 .  When  the  night  had  passed  away  a 
large  number  of  the  people  of  the  city  eanie 
there  to  see  the  sons  of  Pandu. 

2.  Those  men  extinguished  the  fire  and 
saw  that  the  house  was  made  of  lac,  and  that 
the  counsellor  Purochana  had  been  burnt 
to  death. 

The  citizens  said  :*— 

3.  Indeed  this  sinful  act  was  contrived 
bv  the  wicked  Duryodhana  to  destroy  the 
sons  of  Pandu. 

4.  There  is  no  doubt  that  the  son  of 
Dhritarastra  (Duryodhana)  has  burnt  to 
death  the  heirs  of  Pandu.  with  the  full  know- 
ledge of  Dhritarastra,  else  he  would  have 
been  prevented  (by  his  father). 

5.  Indeed,  the  son  of  Santanu  (Bhisma,) 
Drona,  Vidura,  Kripa  and  other  Kurus 
have  not  followed  the  dictates  of  duty.  . 

6.  Let  us  (now)  send  words  to  the  wicked** 
minded  Dhritarastra, — (saving),  **Vour 
great  desire  is  fulfilled  ;  you  have  burnt  to 
death  the  Pandavas." 

Vaishampayana  said  :— 

7.  They  then  began  to  extingruish  the 
fire  to  find  out  the  Pandavas.  Fhey  saw 
the  Nishada  woman  burnt  to  death  with  her 
five  sons. 

8.  The  miner,  while  removing  the  ashes, 
covered  with  it  the  hole  he  had  dug  in  such 
a  way  that  it  remained  unnoticed  by  all  who 
had  gone  there. 

9.  The  citizens  then  sent  words .  to 
Dhritarastra  to  inform  that  the  Pandavas 
along  with  counsellor  Purochana  had  been 
burnt  to  death. 

10.  Hearing  the  great  evil  news  of  the 
death  of  the  sons  of  Pandu,  the  king 
Dhritarastra  bewailed   in  great  sorrow. 

Dhritarastra  said  :— 

11.  King  Pandu,  my  illustrious  brother, 
has  (indeed)  died  to-day,  when  those  heroes 
(the  Pandavas)  with  their  mother  have  been 
burnt  to  death. 

12.  O  men,  go  quickly  to  the  city  of 
Varanavata  and  perform  the  funeral  rites  of 
those  heroes  and  of  the  daughter  of  the 
king  of  Kunti  (Bhoja). 

13.  Let  also  the  bones  of  the  deceased 
be  sanctified  by  the  usual  rites,  and  let  all 
the  beneficial  and  ereat  acts  be  performed. 
Let  the  friends  and  relatives  of  those  that 
have  been  burnt  to  death  also  go  1  here. 


2l6 


MAHABIIARATA. 


14.  I^t  also  all  other  beneficial  acts  that 
ought  to  be  performed  by  us  for  the  Panda- 
vas  and  Kunti  be  accomplished  by  spending 
wealth. 

Vaishampayaiia  toid  :— 

15.  Having  said  this,  the  son  of  Ambika, 
Dhritarastra,  surrounded  by  his  relatives, 
offered  oblations  of  water  to  the  manes  of 
the  sons  of  Pandu , 

16.  Being  greatly  afHicted  with  sorrow, 
he  wept  with  all  others !  (saying,)  "  O 
Yudhisthira ! "  *•  O  descendant  of  Kuru  !" 
others  cried,   '*  O  Bhima  !" 

17.  Others  again,  "O  Falguni !"  some 
again,  *«0  the  twins  !"  ''O  mother  Kunti!*' 
1  tiey  thus  bewailed  and  gave  oblations  of 
water. 

18.  The  other  citizens  also  bewailed  for 
the  Pandavas.  But  Vidura  did  not  bewail 
much,  for  he  Imew  the  tk'uth. 

19.  Living  the  city  of  Varanavata, 
the  glreatly  strong  Pandavas,  altogether  six 
in  number  with  their  mother,  reached  the 
/iver  Ganges. 

20.  Aided  by  the  strength  of  arms  of  the 
boatmen  and  by  the  rapidity  of  the  cutrent 
and  favourable  wind,  they  then  speedily 
reached    the  opposite  bank. 

2 1 .  They  then  left  the  boat  and  proceeded 
towards  the  south,  finding  their  i^ay  in  the 
dark  by  the  light  of  the  stars. 

22.  O  king,  after  much  suffering,  they 
at  last  reached  a  dense  forest.  The  sons  of 
Pandu  became  tired,  thirsty  and  sleepy. 

23.  Yudhisthira  thus  spoke  to  the  greatly 
energetic  Bhimasena,  **Wnat  could  be  more 
»atnful  than  our  being  in  a  dense  forest  ! 
We  do  not  know  the  directions;  we  are  incap- 
able of  proceeding  further. 

24.  We  do  not  know  whether  the  sinful 
Purochana  has  or  has  not  been  burnt  to 
death.  How  shall  we  escape  from  these 
dangers  unobserved  by  others  ! 

25.  O  descendant  of  Bharata,  take  us  on 
you  again  and  proceed  as  before.  You  alone 
amongst  us  are  strong,  and  (you  are)  as  swift 
as  wind." 

26.  Having  been  thus  addressed  by  the 
king  of  virtue  (Yudhisthira),  the  greatly 
strong  Bhimasena  took  his  brothers  and 
Kunti  (on  his  body)  and  walked  on. 

Thut  ends  the  hundred  and  fifty  second 
^hapiet,  the  escape  of  the  Pandavas^  in  the 
yatugrihu  of  the  Adi  Parva^ 


ttm 


CHAPTER    CLIII. 

{]kT\JQR\H\)--ConiiHued. 

Vaishampayiia  said  :— 

1.  By  the  force  of  that  mighty  (heroe's) 
breast,  the  forest  with  its  trees  and  their 
branches  appeared  to  tremble. 

2.  The  motion  of  his  thighs  raised  a  wind 
like  that  of  the  month  of  Jaista  and  Ashara. 
The  greatly  strong  (Bhima)  made  a  road 
for  himself  by  treading  down  the  trees  and 
creepers. 

3.  He  proceeded  on,  breaking  the  kings 
of  the  forest  (big  trees)  and  the  plants  with 
their  flowers  and  fruits  that  stood  on  his 
way. 

4.  Thus  breaking  large  trees  angrily  goes 
through  the  forest  the  leader  of  a  herd  of 
elephants  of  sixty  years  of  age,  the  liquid 
juice  (at  the  season  of  rut)  trickling  down 
the  three  parts  of  his  body. 

5.  So  great  was  the  force  with  which 
Bhima,  endued  with  the  speed  of  Ganida  or 
Maruta,  proceeded  that  the  Pandavas  seem* 
ed  to  be  fainted. 

6.  By  the  strength  of  his  arms,  he  swam 
across  many  streams  difficult  to  be  crossed  ( 
and  they  (the  Pandavas)  disguised  them- 
selves from  the  fear  of  the  sons  of  Dhrita- 
rastra. 

7.  He  carried  his  delicate  and  illustrious 
mother  on  his  back  over  even  and  uneven 
grounds  on  the  banks  of  rivers, 

8.  O  best  of  the  Bharata  race,  in  the 
evening  he  reached  a  fearful  forest  where 
fruits  and  roots  and  water  were  scarce,  and 
(which  was)  full  of  terrible  roars  of  birds 
and  beasts. 

9.  The  twilight  became  fearfully  dark  and 
(the  roars  of)  birds  and  beasts  (grew)  fiercer. 
All  sides  became  invisible,  (being  covered 
with  darkness).    A  strong    wind  began  to 

blow. 

10.  It  broke  and  laid  low  many  large 
and  small  trees  and  many  creepers  with 
fruits  and  dry  leaves. 

11.  Those  descendants  of  Kuru  (the 
Pandavas),  afflicted  with  fatigue  and  thirst 
and  heavy  with  sleep,  were  unable  to  proceed 
further. 

12.  They  then  sat  down  in  that  great 
forest  without  food  or  water,  and  Kunti, 
afflicted  with  thirst,  then  spoke  thus  to  her 
sons, 

13.  "I  am  the  mother  of  the  five  Pandavas 
though  I  am  now  in  their  midst,  yet  I  am 
burning  in  thirst  I"  She  repeatedly  said 
this  to  her  sons* 


ADI   PARVA. 


217 


14.  Having  heard  this,  Bhintasena's 
heart  was  Warmed  with  compassion  from 
the  affection  (he  bore)  for  his  mother,  and  he 
b^n  to  proceed  again* 

15.  Then  Bhima,  entering  a  large  feai^ 
ful  and  terrible  forest,  saw  a  beautiful  banian 
tree  with  wide^spreading  branches. 

16.  Placing  them  all  there  (under  the 
tree),  that  best  of  the  Bharata  race,  (Bhima) 
said,  "0  lord,  rest  here  ;  I  shall  go  to  bring 
water. 

t;.  I  hear  the  sweet  notes  of  the  water 
fowl  Sarashas,  I  think  there  must  be  a  big 
lake  (somewhere  here.") 

18.  O  descendant  of  Bharata,  commanded 
by  his  eldest  brother  who  said,  *'Go,"  he  went 
there  where  the  aquatic  Sarashas  were. 

19—20.  O  best  of  the  Bharata  race, 
ever  affectionate  to  hb  brothers  he  went  for 
the  sake  of  his  brothers.  He  drank  water 
and  bathed  there  in  that  lake ;  he  brought 
water  for  them  by  soaking  his  upper  gar- 
ment. O  descendant  of  Bharata,  retracing 
his  way  with  all  speed,  over  four  miles  he 
came  to  his  mother  and  beean  to  sigh 
like  a  snake  in  sorrow  and  griet. 

21.  Seeing  his  mother  and  brothers  asleep 
on  the  ground,  Vrikodara  was  greatly  afflict- 
ed with  grief  and  lamented  thus, 

221  '*  Alas  1  what  more  painful  sight  can 
1  see  than  what  I  see  now,  my  brothers  sleep- 
ing on  the  ground  !     O  unfortunate  am  I  ! 

23.  They  who  could  not  formerly  sleep 
at  Varanavata  on  the  softest  and  costliest 
bed  are  now  asleep  on  the  bare  ground! 

24.  The  sister  of  that  chastiser  of  foes, 
Vasudevai  the  daughter  of  the  king  of 
Kunti  (Bhoja),  Kunti,  endued  with  all  auspi- 
cbus  marks, 

25.  The  dai^hter-in«law  of  Vichitravirja 
and  the  wife  of  the  illustrious  Pandu  and 
the  mother  of  us  (the  Pandavas),  resplendent 
as  the  filament  of  lotusi 

26.  Delicate  and  tender,  f)t  to  sleep  on 
the  costliest  beds,  is  now  asleep  as  she  could 
never  do  on  the  bare  ground  I 

27.  She,  who  has  given  birth  to  these  sons 
by  Dharraa,  Indra,  Maruta ;  and  who  has 
ever  slept  in  palaces,  is  now  asleep  on  tihe 
ground  from  fatigue  I 

28.  What  more  painful  sight  shall  I 
ever  see  than  what  1  see  (now),  the  best  of 
raen  (the  Pandavas)  sleeping  on  the  (bare) 
ground  ! 

29.  The  ever  virtuous  (Vudhisthira)  who 
deserves  to  be  the  king  of  the  three  worlds, 
t»w  sleeps  en  the  ground,  fatigued  and  tired 
lute  an  ordinary  being. 

28 


30.  Ayrurta  of  the  cok>Ur  of  the  blue 
ocean  who  is  matchless  among  men  sleeps 
on  the  ground  like  ordinary  mortals.  What 
could  be  more  painful  than  this  ! 

31 .  The  twinsi  who  are  handsome  as  the 
Ashwinis  among  the  celestials,  are  aslesp  on 
the  ground  like  ordinary  men ! 

32.  He  who  has  no  jealous  and  wicked •• 
minded  relatives  lives  like  a  single  tree  in  a 
village. 

33.  Where  there  Is  only  one  tree  full  of 
leaves  and  fruits  in  a  village,  it  becomes 
sacred  and  is  worshipped  and  venerated  by 
all. 

34.  They,  who  have  many  relatives^ 
who  are  heroic  and  virtuous^  live  happily 
in  this  world  without  any  sorrow  of  any 
kindt 

35.  Being  powerful,  growing  in  pros* 
perity  and  making  their  friends  and  rela" 
tives  happy,  they  live  depending  on  one 
another  like  the  trees  of  the  forest* 

36.  We  are  banished  by  the  wicked- 
minded  Dhritarastra  and  his  sons,  and  we 
escaped  for  our  good  fortune  from  a  fiery 
death* 

37.  Having  escaped  from  that  fire,  wtf 
are  now  restmg  under  this  tree.  Having 
suffer i^  great  afflictions,  where  are  we  noW 
to  go  ? 

38 — 4o-  O  foresightless  sons  of  Dhrita* 
rastra,  O  wicked  men,  enjoy  your  success* 
The  gods  are  certainly  favourable  to  you* 
Because  Yudhisthira  does  not  order  me» 
(to  kill  you)  therefore,  O  wretched  men,  live 
till  then.  Else  angry  as  I  am^  I  would 
have  even  this  very  day  sent  yoxi 
(Duryodhana)  with  your  Sons  and  ministers 
and  with  Kama  and  the  son  of  Suvala 
(Sakuni)  to  the  land  of  the  dead.  What 
can  1  dO|  so  long  the  king  (Yudhisthira)  is 
not  dngry* 

41  i  O  vicious  men,  the  eldest  of  the 
Pandavas,  Yudhisthira,  is  a  virtuous- minded 
man."  Having  said  this,  tht  mighty-armed 
(Bhima),  his  mind  inftatnmed  with  wrath, 

4^.  Squeei^ed  his  palms  and  sighed  with 
a  sorrowful  mind.  Like  an  extin^ished  fire 
blazed  Up,  again  in  sorrowiul  mind^ 

43.  Vrikodara  saw  his  brothers  sleeping 
like  ordinary  men  in  trustfulness  on  the 
grourid.     Then  Bhima  thought, 

44.  "I  think  there  are  ^me  towns  not  far 
off  from  this  forest.  We  ought  to  remain 
awake  here.  But  they  are  all  asleep  ;  there* 
fore  I  myself  will  3it  awake. 

45.  When  they  will  rise  after  having 
been  refreshed  by  sleep,  Ihen  they  wilt  qucncn 


218 


MAHABHARATA. 


their  thirst."     Having  resolved  this,  Bhima 
SRt  awake. 

Thus  ends  the  hundred  and  fifly  third 
chapter^  the  fetching  of  water  by  Bhimat  in 
the  yatugriha  of  the  Adi  Parva. 


CHAPTER    CLIV. 
(HIDIMBA-BADHA  PARVA.) 

Vaishampayana  said:— 

I.  Not  far  from  the  place  where  they  (the 
Pandavas)  slept,  there  was  a  Rakshasha, 
named  Hidimbi,  living  on  a  Sola  tree. 

2 — ^4.  (He  was)  greatly  energetic  and 
powerful,  black  as  the  clouds  of  the  rainy 
season,  hungry  and  eager  for  human  flesh,  of 
<H-uel  and  temble  vissage,  of  long  shanks  and 
large  belly,  of  locks  and  beard,  red  in  colour, 
of  shoulder  broad  as  the  neck  of  a  large  tree, 
of  ears  like  arrows,  and  of  features  frightful 
and  hideous.  When  casting  his  glance  at 
pleasure  all  around  (the  place),  he  saw  the 
great  car-warriors,  the  sons  of  Pandu. 

5.  Ugly-featured,  red-eyed,  fearful  and 
terrible,  l«>oking,  hungry  and  thirsty  he 
looked  around  at  pleasure,  and  he  saw  them 
in  that  state. 

6 — 7.  Yawnning  westfully,  shaking  his 
dry  and  grizzly  locks  pointed  upwards,  and 
scratching  them  with  his  fingers,  the  large 
mouthedconnibal  repeatedly  looked  at  the 
sleeping  sons  of  Pandu.  Of  huge  body 
and  great  strength,  of  complexion  like  a 
mass  of  clouds,  of  teeth  long  and  sharp- 
pointed,  of  face  emitting  a  sort  of  lustre,  tie 
was  ever  pleased  with   tne  human  food. 

8.  Smelling  the  scent  of  man,  he  spoke 
thus  to  his  sister,  "his  after  along  time 
that  my  most  favourite  food  has  come 
to  me. 

9.  My  tongue  is  moist  with  saliva  in 
anticiparting  the  relish  of  such  food.  My 
eight  teeth  are  sharp -pointed  and  incapable 

(   of  being  resisted  by  any'thing. 

10.  1  shall  dip  them  into  the  most  deli- 
cious meat.  Attacking  the  human  throat  and 
(human)  artciie-i  also, 

II.  I  shall  drink  a  plentiful  quantity  of 
hot,  fresh  and  frothy  blood.  Go  and  ascer- 
tain who  these  (men)  are,  lying  asleep  in  this 
forest. 

12.  The  strong  scent  of  man  pleases  my 
nosiriW.  Killing  aU  these  ment  bring  them 
to  me. 

13.  They  are  asleep  in  my  domim'on. 
There  is  no  fear  for  you.  Teannga  plenti- 
ful flesh  from  these  men, 


14.  We  shall  then  both  eat  (the  meat). 
Do  my  bidding  soon.  Eating  to  our  fill  the 
flesh  of  these  men, 

15.  We  shall  dance  together  to  varioas 
tunes."  Having  been  thus  addressed  by 
Hidimba  in  the  forest,  Hidimba, 

16.  The  female  Rakshasha,  went  at  the 
command  of  her  brother,  O  best  of  the 
Bharata  race,  to  the  place  where  the  Panda- 
vas were. 

17.  Going  there  she  saw  the  Pandavas 
with  Pritha  asleep  and  the  invincible 
Bhimasena  sitting  awake. 

18.  Seeing  Bhimasena  who  resembled  a 
Sola  tree  and  who  was  matchless  in  beauty, 
the  Rakshashi  was  filled  with  desire. 

19.  She  thought, — **  Hfe  colour  is  like  the 
heated  gold  ;  he  is  mighty-armed,  he  b 
leonine  shouldered,  he  is  greatly  effulgeoc» 
he  is  conch-necked,  and  he  is  lotus-eyed,  he 
is  fit   to  be  my  husband. 

20.  I  shall  not  obey  the  cruel  commands 
of  my  brother.  A  woman's  love  for  her 
husband  is  greater  than  that  of  her  brother. 

21.  If  I  kill  him,  my  brother's  and  my 
pleasure  will  be  momentary,  but  if  1  do  not 
kill  him,  I  shall  forever  enjoy  with  him," 

22.  She  was  capable  of  assuming  any 
form  at  will.  She  assumed  an  excellent 
human  form  and  came  slowly  to  the  mighty- 
armed  Bhimasena. 

23.  Being  decked  with  celestial  orna- 
ments, she  came  to  Bhimasena  in  bashful 
demeanour  and  with  smiles  on  her  lips.  She 
said, 

24.  **0  best  of  men,  whence  have  ^-ou 
come  here  and  who  are  }x>u  ?  Who  are  these 
celestial-like  men  that  are  asleep  here  ? 

25.  O  sinless  one,  who  is  this  delicate 
lady  of  transcendent  beauty  sleepinj^  so 
trustfully  here  in  this  forest,  as  if  she  is  in 
her  own  house? 

26.  Do  you  not  know  that  this  dense 
forest  is  the  abode  of  Rakshasha^  Here 
dwells  the  wicked-minded  Rakshasha,  named 
Hidimba. 

27.  O  celestial -like  man,  1  have  been 
sent  here  by  my  brother,  that  Rakshasha, 
with  the  cruel  intention  of  eating  your  Qesh. 

28.  I  tell  you  truly  that  seeing  you  as 
effulgent  as  a  celestial,  1  do  not  aesire  any 
body  else  to  be  my  husband  exc^t  you. 

29.  O  learned  man  in  all  the  precepts  of 
virtue,  do  to  me  what  is  proper.  My  nean 
and  body  are  both  pierced  by  Kama  fgod  of 
love).  I  am  desirous  of  making  you  mine  ; 
make  me  yours. 

30.  O  mighty-armed  hero,  I  shall  rescue 
you  from  the   Rakshasha  who  eats   human 


ADI    PARVA. 


2ig 


Aesh.    O  sinless  one,  become  my  husband. 
We  shall  live  on  the  breasts  of  mountains. 

31.  I  can  travel  in  the  sky,  and  I  do  so 
at  pleasure*  You  may  enjoy  with  me  incom* 
parable  pleasure  in  those  places." 

Bhima  said  :— 

32.  O  Rakshashi,  like  a  self *cont rolled 
Rishi,  who  can  leave  his  mother,  elder  and 
younger  brothers,  sleeping  happilv'  (here  7) 

33.  What  nuin  like  me  would  leave  his 
sleeping  mother  and  brothers  as  food  for  a 
Rakshasha  in  order  to  gratify  his  lust  7 

The  Bakshashi  said  :— 

34.  Awake  them  all.  I  shall  do  what  is 
agreeable  to  you.  I  shall  rescue  you  all 
from  my  cannibal  brother. 


Bhima  said  :— 

35.  O  Rakshashi,  for  the  fear  of  your 
ifticked- minded  brother,  I  shall  not  awaken 
my  mother  and  brothers,  sleeping  comfort- 
ably in  the  forest. 

36.  O  timid  girl,  the  Rakshashas  are 
never  able  to  withstand  my  prowess.  O 
beautiful-eyed  one,  no  man,  no  Gandharva 
and  no  Yaksha  (can  also  withstand  it.) 

37.  O  amiable  girl,  ^o  or  stay  or  do 
what  you  like,  or  O  delicate  shaped  lady, 
send  your  cannibal  brother  (to  me.) 

Thus  ends  the  hundred  and  fifty  fourth 
chapter ythe  coloquy  of  Hidimba  and  Bhima, 
in  the  Htdimba-badha  of  the  Adi  Parva, 


CHAPTER  CLV. 
(HIDIMBA-BADHA    PARVAy^ontd. 

Vaishampajana  said  :— 

1.  Seeing  her  delay  (in  returning),  the 
king  of  the  Kakshashas,  Hidimba,  got  down 
from  the  tree  and  came  where  the  Panda vas 
were. 

2.  (He  was)  of  red  eyes  and  strong  arms, 
of  standing  hair  and  large  mouth,  of  colour 
like  clouds,  of  sharp  teeth  and  fearful  ap- 
pearance. 

3.  Seeing  this  frightful  creature  alight 
from  the  tree,  Hidimba  became  alarmed 
and  thus  spoke  to  Bhimasena, 

4«  *'The  wicked- minded  cannibal  is  com- 
ing in  anger.  Do  with  your  brothers  what 
I  ask  you. 

5.  O  hero,  endued  as  I  am  with  the  prowess 
of  Rakshashas,  I  am  capable  of  going  any 
where  at  will.  Get  upon  my  hips  ;  I  shall 
carry  you  through  the  sky^ 


6.  O  chastiser  of  foes,  awake  >-our 
mother  and  others,  sleeping  in  comfort. 
Taking  them  all,  I  shall  go  through  the 
sky.** 

Bhima  said :— 

7.  O  lady  of  fair  hips,  fear  nothing.  I 
am  certain  that  so  long  I  am  here,  there  is 
no  Rakshasha  who  can  harm  any  of  these 
(men).  O  lady  of  slender  waist,  1  shall  kill 
this  (cannibal)  before  your  very  sight. 

8.  O  timid  girl,  this  worst  of  Rakshashas 
is  not  a  worthy  antagonist  of  mine, — nay  all 
the  Rakshashas  can  never  withstand  my 
great  prowess  in  battle. 

9.  Behold  my  arms  each  Kke  a  trunk  of 
an  elephant.  (Behold)  my  thighs  like  two 
iron  clubs.  (Behold)  my  chest,  broad  and 
adamantine. 

10.  O  beautiful  girl,  you  shall  see  to-day 
my  Indra-like  prowess.  O  lady  of  fair  hip*, 
do  not  consider  me  weak,  thinking  that  I 
am  a  human  being. 

Hidimba  said  :— 

11.  O  best  of  men,  you  are  like  a  celes- 
tial. I  do  not  consider  you  weak.  But  I 
have  seen  the  prowess  that  Rakshashas  exert 
on  men. 

Vaishampayana  said  :— 

12.  O  descendant  of  Bharata,  the  angry 
cannibal  the  Rakshasha  heard  these  words  <n 
Bhima  thus  talking  there. 

13.  He  saw  Hidimba  in  human  form, 
her  head  decked  with  garlands  of  flowers 
and  her  face  like  the  full  moon  ; 

14.  Her  eyebrows,  nose,  eyes  and  ringlets 
were  all  of  the  handsomest  description ,and  her 
nails  and  complexion  were  of  the  most  deli- 
cate colour.  She  was  decked  with  all  kinds 
of  ornaments  and  attired  in  fine  transparent 
robes. 

15.  Seeing  her  in  that  charming  human 
form  the  cannibal  thought  that  she  was  last- 
ful,  and  became  (very)  angry. 

16.  O  best  of  the  Kurus,  becoming  angry 
with  his  sister,  the  Rakshasha  expanded  his 
large  eyes  and  thus  spoke  to  her, 

17.  "What  foolish  creature  throws  obs- 
tacle on  my  way  when  I  am  hungry ;  O 
Hidimba,  have  you  become  so  senseless  as 
not  to  fear  my  anger  ? 

18.  O  unchaste  woman,  fie  on  you  !  You 
do  me  an  injury  out  of  lust !  You  are  ready  to 
sacrifice  the  honours  of  all  the  chief  Raksha- 
shas, your  ancestors ! 

19.  I  shall  kill  you  with  all  those  for 
whose  sake  you  are  trying  to  do  me  a  great 
injury." 


-220 


MAHABHARATA. 


20.  Having  addressed  Hidimba  thus, 
Hidimba  with  red  eve«,  his  teeth  pressing 
against  teeth,  ran  at  hit  whh  the  intention 
of  killing  her. 

21.  The  best  of  all  welldfersof  weapons 
Bhimai  seeing  him  rush  at  her,  reproached 
him  by  saying  "stop,  stop." 

32.  Seeing  the  Rakshasha  angry  with 
his  sister,  Bhimasena  smiled  (in  scorn),  and 
spoke  thus, 

23.  "O  Hidimba,  why  do  you  awaken 
these  (men)  sleeping  in  comfort  1  O  wicked- 
minded  (Rakshasha),  come  to  me  first  with- 
out loss  of  time. 

24.  Smite  me  first ;  you  should  not  kill  a 
woman,  specially  when  she  has  been  sinned 
against  instead  of  sinning. 

25.  This  girl  is  not  in  her  own  control  in 
becoming  lustful  towards  me.  She  has  been 
moved  by  the  god  of  love  who  pervades 
every  living  form* 

26—27.  O  wicked  creature,  O  you  the 
most  infamous  of  your  class,  your  sister  came 
here  at  your  command.  Seeing  my  person,  she 
desires  me.  The  timid  girl  has  clone  you  no 
harm.  It  is  the  fault  of  the  god  of  love,  and 
therefore  you  should  not  injure  her. 

28.  O  wicked  wretch,  you  should  not 
kill  a  woman  when  I  am  here.  O  canni- 
bal, come  with  me  (to  a  distance)  and  fight 
singly  with  me, 

29.  I  shall  singly  (fight  with  you)  and 
send  you  to-day  to  the  land  of  the  dead. 
O  Rakshasha,  your  head  will  be  pounded  to 
pieces,   being  pressed  by  my  strength, 

30— 31.  As  if  pressed  by  the  tread  of  a 
mighty  elephant.  When  you  will  be  killed  by 
me  in  battle  your  body  will  be  to-day  torn 
by  hawks,  herons  and  jackals,  in  glee.  I 
shall  in  a  moment  make  this  forest  frte  of 
all  Rakshashas,  so  long  polluted  by  you  by 
eating  men. 

32.  O  Rakshasha,  your  sister  will  see  to- 
day that  I  shall  drag  you,  huge  though  you 
are  like  a  mountain!  as  a  lion  drags  an  ele- 
phant. 

33.  O  worst  of  Rakshashas,  when  you  will 
be  killed  by  me,  men  frequenting  this 
forest  will  Uve  safely  and  without  fear. 

Hidimba  said :— 

34.  O  man,  what  is  the  need  of  your  this 
vaunting  and  boasting?  Accomplish  all 
this  first,  and  then  you  may  vaunt.  Therefore 
do  not  make  any  delay. 

35.  You  know  yourself  to  be  strong  and 
fnduQd  with  prowess.  In  your  encounter 
with  me  to-day,  you  shall  now  rightly  know 

what  is  your  (real)    strength. 


36.  I  shall  not  kill  these  (your  brothers) 
till  then.  Let  them  sleep  at  their  pleasure. 
O  foolish  man,  I  shall  first  kill  you  who 
speaks  such  evil  words. 

37.  After  drinking  your  blood,  I  shall  then 
kill  these  (your  jbrothers),  and  then  kill  this 
(my  sister)  who  has  done  me  an  injury. 

Vaishampayana  said:— 

38.  Having  said  this,  the  cannibal,  out- 
stretchingp  his  arms,  ran  in  great  wrath  to- 
wards that  chastiser  of  foes,  Bhimasena. 

39.  The  greatly  powerful  Bhima  soon 
seized  the  extended  arms  (of  the  rushing 
Rakshasha)  with  great  force,  as  if  in 
sport. 

40.  Then  seizing  the  struggling  Rakshasha 
with  violence,  Bnima  dragged  him  away 
from  that  place  full  thirty  two  cubits,  as  a  lion 
drags  a  small  deer. 

41 .  Thereupon  the  Rakshasha,  becoming 
angry,  clasped  the  Pandava  Bhima  with 
great  force,  and  he  sent  forth  a  terrible 
yell. 

42.  The  greatly  strong  Bhima  then  drag<> 
ged  him  again  (further  away)  with  (great) 
force,  so  that  his  comfortably  sleeping 
brothers  might  not  awake  by  his  yell. 

43.  Clasping  and  dragging  each  other 
with  great  force,  both  Bhimasena  and 
Hidimba  displayed  their  great  prowess. 

44.  Fighting  like  two  large  elephants 
mad  with  rag^e,  they  broke  down  the  trees 
and  tore  off  the  creepers  that  grew  around. 

45.  By  the  great  noise  (of  the  fight)  those 
best  of  men  (the  Pandavas)  woke  up  with 
their  mother,  and  they  saw  Hidimba  sitting 
before  them. 

Thus  ends  the  hundred  and  fifty  fifih 
chapter ^  the  fight  between  Hidimba  and 
Bhima,  in  the  Hidimba^badha  of  the  Adi 
Parva* 


««■ 


CHAPTER  CLVI. 
(HIDIMBA-BADHA  PARVA)— Ca«/rf. 

Vaiahampayana  said :~ 

1.  Rising  from  sleep,  those  best  of  men 
(the  Pandavas)  with  their  mother  were  filled 
with  astonishment  on  seeing  the  extraordi- 
nary beauty  of  Hidimba. 

2.  Thereupon  being  astonished  with  her 
beauty,  Kunti  slowly  addressed  in  sweet 
orders  and  gave  her  all  assurance. 

3.  "O  celestial-like  beautiful  maid,  O 
beautiful  one,  who  and  whase  arc  you  T  For 
what  business  have  you  come  here  and  frotn 
what  place  have  you  come  ? 


ADI    PARVA. 


nil 


4.  Are  you  the  deity"  of  this  forest  or 
(arc  you)  an  Apsara  ?  Tell  me  all  why  you 
are  sitting  here." 


said:— 

5.  The  blue  cloud  like  great  forest 
that  you  see  is  the  abode  of  mine  and  that 
of  my  brother,  Rakshasha  Hidimba. 

6.  O  amiable  lady,  know  me  as  being 
the  sister  of  the  Rakshasha  chief.  O  res- 
pected madam,  I  was  sent  by  my  brother  to 
kill  you  with  your  sons. 

7.  G3mifie  here  at  the  command  of  that 
cniel-mindedT  (Rakshasha),  I  saw  your 
greatly  powerful  son  of  the  colour  of  pure 
gold. 

8.  O  blessed  lady,  I  was  brought  under 
the  control  of  your  son  by  the  god  of  lOve 
who  pervades  the  nature  of  every  thing. 

9.  I  then  chose  your  greatly  powerful 
son  as  my  husband.  Though  I  tried  to 
suppress  this  passion,  I  could  not. 

10.  Finding  my  delay,  the  cannibal, 
came  in  person  here  to  kill  all  these  your 
sons. 

11.  But  he  has  been  dragged  away  by 
your  illustrious  and  intelligent  son  and  my 
(chosen)  husband. 

12.  Behold  the  man  and  the  Rakshasha, 
both  endued  with  great  strength  and  prowess, 
(now)  engaged  in  combat,  pressing  each 
other  with  great  force  and  filling  the  whole 
region  with  their  roars. 

V  aisnampayana  said  :— 

13.  Hearing  her  these  words,  Yudhisthira, 
Aryuna,  Nakula  and  the  powerful  Sahadeva 
hastily  rose  up. 

14.  They  saw  those  two  (Bhima  and 
Hidimba)  already  engaged  in  fight;  they 
were  dragging  each  other,  (both)  eager  to 
overcome  each  other  like  two  greatly  strong 
lions. 

15.  They  clasped  and  pressed  each  other 
again  and  again.  The  dust  of  the  earth 
rose  like*the  smoke  of  the  forest -fire. 

16.  Covered  with  the  dust  of  the  earth, 
they,  who  were  like  mountains  looked  like 
two  cliffs  enveloped  in  mists.  * 

17.  Seeing  Bhima  oppressed  by  the 
Rakshasha,  Partha,  Aryuna,  slowly  said  with 
smiles  on  his  tips, 

18.  "O  Bhima,  O  mighty-armed  (hero), 
fear  nothing.  We  did  not  know  that  in  the 
fight  with  the  terrible  Rakshasha  you  are 
tired. 

19.  O  son  of  Pritha,  f  stand  her©  to  help 
you.  I  shall  kill  the  Rakshasha.  Nukula 
and  Sahadeva  will  protect  our  mother. 


Bhima  said  :-- 

20.  Look  on  this  combat  with  uncon- 
cern. You  need  not  Uke  part  in  it.  When 
he  has  come  to  my  clutches,  he  will  not 
escape  with  life. 

Aryuna  said  :— 

21.  O  Bhima,  what  need  is  there  to  keep 
this  wicked  Rakshasha  alive  any  longer? 
O  chastiser  of  foes,  we  are  to  go  from  this 
place  as  soon  as  possible ;  and  therefore  we 
can  stay  here  no  longer. 

22.  The  east  is  reddening ;  the  morning 
twilight  is  about  to  set  in.  At  Raudra 
Muharta  (just  at  the  break  of  day),  the 
Rakshashas  become  most  powerful. 

23.  O  Bhima,  be  quick.  Do  not  play 
(with  him) ;  kill  the  fierce  Rakshasha.  He 
can  display  Maya  delusions,  hereafter. 
Therefore,  show  the  strength  of  your  arms. 

Vaishampanya  said  :— 

24.  Having  been  thus  addressed  by 
Aryuna,  Bhima  blazed  up  in  anger.  He 
summoned  the  strength  that  Vahu  puts  forth 
at  the  time  of  the  universal  dissolution. 

25.  He  quickly  raised  up  the  cloud-like 
Rakshasha  in  anger  and  he  tnen  whirled  him 
one  hundred  times. 

Bhima  said :—  ^ 

26.  (O  Rakshasha),  yeur  body  has  in 
vain  grown  and  thriven  on  unsanctified 
meat.  Your  intelligence  is  in  vain,  your 
sense  is  in  vain.  You  deserve,  therefore, 
an  unholy  death.  I  shall  reduce  you  to-day 
to  nothing. 

28.  I  shall  make  this  forest  blessed 
to-day,  O  Rakshasha,  completely  shorn  of 
prickly  plant  (which  you  were  in  it);  so  that 
you  shall  no  longer  kill  men  in  order  to  eat 
them. 


Ar]nma 

28.  If  you  think  it  a  heavy  task  to  kill 
the  Rakshasha  in  battle,  let  me  assist  you. 
Kill  him  without  (any  further)  loss  of 
time. 

29.  O  Vrikodara,  let  me  kill  him  alone. 
You  are  tired  and  you  have  almost  finished 
the  work,  and  you  well  deserve  rest  (now). 

Vaishampanya  said :— 

30.  Having  heard  these  words  (of  Aryima) 
Bhimasena  was  inflamed  with  rage;  and 
dashing  him  on  the  ground  with  aJl  his 
might,  he  killed  him  like  a  beast. 

31..  When  he  was  thus  killed  by  Bhima, 
he  sent  forth  a  terrible  ro^p  like  the  sound  of 
a  wet  drum  which  filled  the  whole  forest. 


222 


MAHABHARATA. 


32.  Then  the  strongf  son  of  Pandu 
(Bhima),  holding  the  body  with  his  hands, 
broke  it  in  the  middle,  and  the  mighty- 
armed  hero  greatly  plea^d  the  Pandavas 
(by  his  this  great  deed). 

33.  Seeing  Hidimba  slain,  they  were 
filled  with  joy  and  lost  no  time  to  congra- 
tulate that  best  of  men,  that  chastiser  of 
foes,  Bhin^asena. 

34.  Thus  congratulating  the  illustrious 
and  greatly  powerful  Bhima,  Aryuna  thus 
again  addressed  Vrikodora, 

35.  *'0  lord,  I  believe  there  is  a  town  not 
far  off  from  this  forest.  O  blesssd  one,  let  us 
soon  go  from  this  place,  so  that  Duryodhana 
may  not  trace  us. 

36.  Those  best  of  men  (the  Pandavas), 
thos«  great  car- warriors,  sa\nng,  **  Be 
it  so,"  proceeded  with  their  mother.  And 
Rakshashi  Hidimba  also  (followed  them.) 

Thus  ends  the  hundred  andlffty -sixth 
chmpteTf  the  killing  of  Hidimba,  in  the 
Hidimba-badha  of  the  Adi  Parva, 


CHAPTER    CLVII. 
(HIDIMBA-BADHA   PKRVKy^-Contd. 


Bhima  said  :— 

1.  The  Rakshashas  revenge  themselves 
on  their  enemy  by  alluring  deceptions. 
Therefore,  O  Hidimba,  go  to  the  way  that 
yotir  brother  has  gene. 

Tudhirtliira  said  :— 

2.  O  best  of  men,  O  Bhima,  do  not  kill 
a  woman  even  in  an^er.  O  Pandava,  the 
attainment  of  virtue  ts  a  higher  duty  than 
the  protection  of  body. 

3.  You  have  killed  the  greatly  powerful 
(Rakshasha)  who  came  with  the  purpose  of 
killing  lis.  She  is  (but)  his  sister, — what 
can  she  do  to  us,  even  if  she  is  angry  ? 

4.  Thereupon,  Hidimba  respectfully 
saluting  Kunti  and  Yudhisthira  with  joined 
hanids,  spoke  to  Kunti  thus, 

5.  "O  respected    lady,  you  know   the 

{>angs  that  women  suffer  from   the  god  of 
ove.    O    blessed     lady,    I    have    received 
those  (pangs)  by  Bhima. 

6.  I  have  suffered  these  great  pangs  and 
I  watt  for  the  time  (when  it  will  be  assuaged). 
That  time  has  now  come,  when  I  expect 
that  my  happiness  would  come. 

7.  O  blessed  lady,  leaving  my  friends, 
relatives  and  religion,  1  have  chosen  this  best 
of  meiii  dtis  son  of  yours,  as  my  hnsband. 


8.  O  illustrious  lady,  if  forsaken  by  this 
hero  and  yourself,  I  shall  not  live  any  longer, 
I  tell  you  this  truly. 

9.  O  greatly  beautiful  lad> ,  you  should 
show  compassion  towards  me,  considering 
me  foolish  or  very  obedient  to  you. 

10.  O  greatly  fortunate  lady,  unite  roe 
with  my  husbanci,  your  son.  Let  me  eo  away 
at  pleasure  (wherever  I  like),  taking  tfiis 
celestial -like  (hero).  Trust  me,  O  Messed 
lady,  I  shall  bring  him  back  to  you  all. 

11.  Whenever  you  wiD  think  of  me, 
I  will  immediately  come  to  you  and  rarry 
you  wherever  you  will  command.  I  shall 
rescue  you  from  danger  over  even  and 
uneven  grounds. 

12.  I  shall  carry  you  on  my  back  when- 
ever you  will  desire  to  proceed  with  speed. 
Be  gracious  to  me  and  make  Bhiroasena 
accept  me. 

13.  It  is  consonant  with  the  precepts  of 
religion  that  one  should  protect  his  life  by 
any  means.  He,  who  seeks  to  do  it,  should 
not  scruple  about  the  means. 

14.  He  who  keeps  his  virtue  (even)  in 
distress  is  the  foremost  of  all  virtuous  men. 
Distress  is  the  greatest  danger  to  virtue  and 
virtuous  mea. 

15.  It  is  virtue  that  protects  life,  and 
therefore  virtue  is  called  the  giver  of  life. 
The  means  by  which  virtue  is  secured  can 
never  be  censurable. " 

Yudhisthira  said  •'— 

16.  O  Hidimba,  there  is  no  doubt  of  that 
what  you  say  is  true.  O  lady  of  slender 
waist,  you  must  act  as  you  have  said  (you 
want  to  do.) 

17.  O  blessed  lady,  when  Bhimasena 
will  finish  his  ablutions,  twilight  prayer  and 
the  usual  propitiatory  rites  you  will  then  be 
adored  by  him  till  the  sun  sets. 

18.  O  lady  of  mind-like  speed,  sport 
with  him  at  pleasure  during  the  day.  You 
must  always  bring  Bhimasena  back  every 
night. 

Vaishampayana  said  • — 

19.  paving  promised  to  do  it  by  saying, 
"  Be  it  so",  Bhima  said  (to  Hidimba), 
"  O  Rakshashi,  listen  to  the  agreement  that 
1  make  with  you. 

20.  O  blessed  lady,  O  lady  of  slender 
waist,  I  shall  go  (aad  stay)  with  you,  so 
long  you  do  not  obtain  a  son,*' 

21.  Having  promised  this  by  saying, 
<<Be  it  so,"  the  Rakshashi  Hidimba  io8k 
Bhima  upon  her  body  and  went  up  to  the 

sky. 


ADI   PARVA. 


223 


a  a — 23.  Assuming  the  handsomest  form, 
decked  with  all  ornaments  and  pourin^^ 
forth  at  times  sweet  music,  she  sported 
with  the  Pandava  (Bhima)  on  the  mountain 
peaks  of  picturesque  scenery  and  in  regions 
sacred  to  the  celestials,  abounding  with 
beasts  and  birds, 

24.  Also  in  forests,  and  mountain  fast- 
nesses, overgrown  with  blossoming  trees, 
in  beautiful  lakes  resplendent  with  lotuses 
and  lilies, 

25.  On  islands  of  rivers,  on  the  pebbled 
banlLs  of  streamlets,  in  sylvan  streamlets 
with  beautiful  banks,  and  also  in  mountain 
streams, 

26.  In  beautiful  woods  with  blossoming 
trees,  in  the  Himalayan  bowers,  and  in 
various  mountain  caves, 

27.  In  the  crystal  water  of  the  lakes, 
smiling  with  lotuses,  on  the  shores  of  the 
sea  shinning  with  gold  and  pearls, 

28.  In  beautiful  towns  and  fine  gardens, 
in  woods  sacred  to  the  gods,  and  on  the 
breasts  of  hills, 

29.  In  the  land  of  the  Guhakas  and 
the  hermitages  of  the  ascetics,  on  the  banks 
of  the  Manasha  lake,  abounding  with  fruits 
and  flowers  of  every  season. 

30.  Assuming  the  handsomest  form,  she 
sported  with  the  Pandava  (Bhima).  The 
ladv  with  the  mind-like  speed  sported 
with  Bhima  in  these   places. 

31.  She  then  gave  birth  by  Bhima  a 
greatly  strong  son,  of  terrible  eyes  and  large 
mouth,  of  ears  like  arrows  and  of  ap- 
pearance fearful, 

32.  Of  roaring  voice,  of  lips  brown  as 
copper,  of  teeth  sharp  and  keen.  He  was 
mighty -armed,  greatly  energetic,  exceed- 
ingly powerful  and  a  great  car-warrior. 

33 — ^34.  Having  long- nose,  broad  chest, 
frightfully  swelling  calves,  celerity  of  motion 
and  excessive  strength,  he  had  nothing 
human  in  him,  though  bom  of  a  man. 
He  excelled  all  the  Pichashas  and  other 
such  creatures  and  also  the  Rakshasas. 

35.  He  grew  up  to  be  a  youth  when  he 
was  a  boy,  and  that  mighty  hero  soon 
acquired  high  proficiency  in  all  arms  and 
weapons  known  amongst  mankind. 

36.  The  Rakshasha  women  give  birth 
on  the  very  day  they  conceive  ;  they  are 
capable  of  assuming  any  form  at  will,  and 
they  change  their  forms  (at  will). 

37.  That  bad  featured  child,  that  mighty 
bowman,  soon  after  his  birth,  bowed  down 
to  his  mother  and  also  to  his  father  and 
totiched  their  feet.  They  then  named  him. 


38.  His  mother  said,  *'  This  child's 
head  is  like  a  Ghata  (water-pot)."  They 
then  gave  him  the  name  of  Gatatkacha. 

39.  Gatatkacha  was  (very  much)  atta- 
ched to  the  Panda vas.  He  became  a  great 
favourite  with  them, — almost  one  of  them.    . 

40.  Knowing  that  the  period  of  her  stay 
with  the  (Pandava)  had  come  to  an  end, 
Hidimba  making  another  agreement  with 
them  went  away  wherever  she  liked. 

41.  That  best  of  Rakshashas,  Gatat- 
kacha, promising  to  come  when  required 
for  business,  went  away  towards  the  north. 

42.  That  great  car- warrior  (Gatatkacha) 
was  created  by  the  illustrious  Indra  as  a 
proper  antagonist  of  Kama  of  matchless 
power  in  consequence  of  the  weapon  (he 
gave  him). 

Thus  ends  the  hundred  and  fifty -seventh 
chabter^  the  birth  of  Gatatkacha ,  in 
Hidimba-badha  of  the  Adi  Parva, 


CHAPTER    CLVIII. 
(HIDIMBA-BADHA  P\KVX)^-contd. 

Vaisfaampayana  said  •'  — 

1.  O  kii.g,  those  mighty  car-warriors 
the  heroes  (the  Pandavas),  went  from  forest 
to  forest,  killing  many  beasts.  In  course  of 
their  travel  and  they  crossed  many  forests 
(came  to) 

2.  The  countries  of  the  Matsyas,  Tri- 
gartas,  and  Panchalas,  then  to  that  of  the 
Kichakas,  where  they  saw  mamy  beautiful 
woods  and  lakes. 

3.  They  all  made  matted  locks  and 
wore  the  barks  of  trees.  Those  illustrious 
(heroes)  assumed  the  form  of  ascetics  with 
their  mother. 

4.  Those  car-warriors  some  times  pro- 
ceeded in  haste,  carrying  their  mother,  (on 
their  back)  sometimes  they  proceeded  -slowly ; 
they  then  went  in  great  haste. 

5.  They  studied  the  Brahma  (Rik)  and 
the  Vedas  and  the  Vedangas  and  all  other 
sciences  of  morals.  (When  they  were  thus 
engaged),     they    saw     their    grandfather 

(Vyasa). 

6.  Having  respectfully  saluted  the  illus- 
trious Krishna  Dwaipayana  those  chastisers 
of  foes  with  their  mother  stood  before  him 
with  joined  hands. 

Vyasa  said :— 

7.  O  best  of  the  Bharata  race,  I  knew 
beforehand  of  your  this  afftiction,— your  this 
unjust  banishment  by  the  sons  of  Dhrita- 
rastra. 


224 


mahabharata. 


8.  Knowing  this,  I  have  come  to  do 
you  some  great  good.  You  ought  not  to 
grieve.  Know  aU  this  is  for  your  (future) 
happiness. 

9.  There  is  no  doubt  that  you  and  they 
all  are  equal  in  my  eyes ;  but  men  love 
more  those  that  are  in  misfortune  or  in 
tender  years. 

10.  Therefore  my  love  for  you  is  now 
greater  (than  before),  and  in  consequence 
of  that  love,  I  wish  to  do  you  some  good. 
Listen  to  me. 

11.  Not  far  from  this  place  there  is  a 
beautiful  town  which  is  a  safe  place  for  you. 
There  live  you  all  in  disguise,  waiting  for 
my  return, 

Vaishampayana  said  :-t- 

12.  Having  thus  comforted  them,  the 
son  of  a  Satyavati,  Vyasa,  led  them  to  (the 
town  of)  Ekachakra.  The  lord  (Vyasa) 
comforted  Kunti  also. 


trious  lord,  the  Rishi  Vyasa,  went    awiay 
from  whence  he  came. 

Thus  ends  the  hundred  and  fifty -eighth 
chafter,  the  meeting  with  Vyasa,  in  the 
Hiaimba'-badha  of  the  Adi  Farva. 


Vyasa  said  :— 

13.  O  daughter,  live.  Your  this  son, 
the  illustrious  and  the  best  of  men,  Vudhis- 
thira,  ever  devoted  to  virtue,  conquering 
the  world  by  his  virtue  will  virtuously  rule 
over  all  the  kings  of  the  world. 

14.  Conquering  the  whole  earth  bounded 
by  the  belt  of  the  sea  by  the  prowess  of 
Bhima  and  Aryuna,  there  is  no  doubt  (he 
will  rule  the  whole  world.) 

15.  Your  sons  and  those  of  Madrii 
aH  great  car-warriors,  will  sport  in  their 
own  Kingdom  at  pleasure. 

16.  Conquering  the  whole  world,  these 
best  of  men  will  perform  Rajshuya  and 
Ashwameda  and  other  sacrifices  in  which 
Dakshina  (presents  to  the  Brahmanas)  will 
be  very  large. 

17.  Maintaining  their  friends  and  re- 
latives in  luxury  and  affluence,  these  your 
sons  will  rule  over  the  kingdom  of  iheir 
forefathers* 

Vaishaxapayana  said  :— 

18.  Having  said  this,  he  took  them  to 
the  house  of  a  Brahmana,  and  then  Rishi 
Dwaipayana  spoke  thus  to  the  eldest 
Pandava, 

19.  "  Wait  here  for  me.  I  shall  come 
back  to  you.  You  will  be  able  to  obtain 
great  happiness  by  adopting  yourself  to  the 
place  and  time  (in  which  you  are  now.)" 

20.  O  king,  they  all  said  with  joined 
handsi  *'  Be  it  so."    (Thereupon)  the  illus- 


CHAPTER    CLIX. 
(VAKA-BADHA  PARVA.) 

Janamejaya  said  :— 

1.  O  best  of  the  twice-born,  what  did 
the  Pandavas,  those  great  car- warriors, 
the  sons  of  Kunti,  do  when  they  went  to 
Ekachakra  ? 

Vaishampayana  said  :— 

2.  These  great  car- warriors,  the  sons  of 
Pandu,  going  to  Ekachakra,  lived  for  a 
short  time  in  a  Brahmana's  house. 

3 — 4,  O  king,  they  saw  many  beauti^ 
ful  woods  and  countries,  rivers  and  lakes, 
as  they  roamed  about  begging  their  bread* 
On  account  of  their  many  accomplishments 
they  became  (great)  favourites  of  all  men. 

5.  They  offered  to  Kunti  every  night  all 
the  food  (that  they  got  during  the  day^»  and 
it  (the  food)  was  divided  (oy  Kunti)  and 
they  each  ate  separately  the  share  of  each. 

6.  Those  heroes,  those  chastisers  erf  foes, 
with  their  mother,  ate  half  (of  the  food 
collected,  the  greatly  strong  Bhima  aione 
ate  the  other  half. 

7.  O  best  of  the  Bharata  race,  the  illus* 
trious  men  thus  passed  some  days  in  that 
country. 

8.  One  day,  when  those  best  of  men 
went  out  for  food,  BVima  (alone)  was  (at 
home)  with  Pritha  (his  mother). 

9.  O  descendant  of  Bharata,  Kunti  heard 
loud  and  heart-rending  lamentations  in  the 
house  of  the  Brahmana. 

10.  O  king,  seeing  them  weeping  and 
piteously  lamenting,  she  could  not  bear  it 
from  her  compassion  and  from  her  goodness 
of  heart. 

11.  Being  sorry  in  mind,  the  amiable 
Pritha  spoke  to  Bhima  these  words  full  of 
compassion. 

12.  "  O  son,  our  g^icf  being  gone  we 
were  happily  living  in  this  Brahmana's 
house,  unknown  to  Uhritarasra's  son«  and 
much  respected  by  him. 

13.  O  son,  I  always  think  what  might  be 

food  for  the   Brahmana,    and  what  good 
can  do  to  him,  as  men  who  live  in  othersj 
hoiisc  (ought  to)  try  to  do." 


ADl  PARVA.. 


225 


14.  O  child,  he  is  truly  a  man  who  pays 
back  the  benefit  received.  Such  an  act  is 
never  destroyed*  One  should  do  more 
(good)  than  others  do  him. 

15.  This  Brahmana  has  certainly  fallen 
into  a  great  distress.  If  we  can  be  of  any 
help  to  him  (in  his  present  distress),  we 
should  by  (some- what)  repay  his  services. 

Bhima  said  :— 

16.  Learn  what  distress  and  from  what 
cause  that  distress  has  befallen  him. 
Having  learnt  it,  I  shall  try  to  remove  it 
(his distress),  however  difficult  its  achievment 
may  be. 

Vaishampayana  said :— 

17.  O  king  when  those  two  (Kunti  and 
Bhima)  were  thus  talking,  they  heard  a  cry 
of  sorrow  proceeding  from  the  Brahmana 
and  his  wife. 

18.  As  the  Kamadhenu  (the  all-boon- 
firivin^  cow)  runs  at  her  tethered  calf,  so 
Runti  ran  in  all  hurry  to  the  inner  appart- 
ment  of  the  high-souled  Brahmana. 

19.  She  saw  there  the  Brahmana,  his 
wife,  his  son  and  his  daughter,  all  sitting 
with  cast-down  faces. 

The  Brahmana  said  :— 

20.  Fie  on  the  life  in  this  world  which  is 
hollow  as  the  reed.  It  is  full  oi  misery  ;  it 
is  a  slave  to  others  ;  it  is  based  on  great 
sorrow. 

21.  To  live  is  to  suffer  great  misery ;  to  live 
is  to  suffer  great  diseases.  Life  is  certainly  a 
record  of  sorrows. 

22.  The  soul  is  one,  but  it  has  to  serve 
Dharma,  Artha  and  Kama.  By  simulta- 
neous pursuit  of  these  three,  great  misery  is 
occasioned. 

23.  Some  say  salvation  is  our  highest 
object  of  attainment,  but  it  can  never  be 
attained.  The  acquisition  of  wealth  is  hell  ; 
it  is  attended  with  misery. 

24.  Great  misery  is  for  those  that  desire 
weahh,  greater  for  him  who  has  (already) 
acquired  it.  Great  affection  is  engendered 
on  the  acquired  wealth  ;  and  when  it  goes 
away,  the  misery  is  great. 

25.  I  do  not  see  by  what  means  I  can 
escape  from  this  danger  and  how  can  I  fiy 
away  (from  this  place)  with  my  son  and 
wife? 

26.  O  Brahmani.  (wife),  remember,  I  tried 
to  go  to  some  other  place  where  we  could 
be  happy,  but  you  did  not  listen  to  my 
words. 

27.  When  I  repeatedly  asked  vou  to  go, 
you,   O  fbolbh  woman,  said,   ''  I  am  bom 

29 


here  ;   I  have  grown  old  here  ;  this  is  my 
ancestral  homestead." 

28.  Your  father  is  dead,  your  old  mother 
died  long  ago.  Your  friends  and  relatives 
are  also  dead, — why  do  you  (then)  c^sire 
to  live  here  ? 

29.  From  your  affection  towards  your 
relatives  and  friends,  you  did  not  then  listen 
to  my  words.  The  great  misery  for  the 
loss  of  a  relative  and  friend  has  now  come  to 
us. 

30.  Oh,  how  can  I  bear  it  7  The  time 
has  come  for  my  own  death.  I  shall  not  be 
able  to  live  like  a  cruel  wretch  by  abandoning 
my  own  relatives  and  friends. 

3t.  You  are  always  my  help'-mate  in  all 
virtuous  acts,  you  are  like  a  mother  to  me. 
The  gods  have  g^ven  you  to  me  as  my  friend  ; 
you  are  my  chief  stay. 

32—34.  You  were  made  by  my  parents 
as  a  partner  of  my  domestic  life  ;  you  are 
nobly •^born,  and  of  good  disposition  ;  you 
are  a  mother  of  children  ;  you  are  ever 
devoted  to  me  ;  you  are  innocent,  ever 
constant  to  your  vows  ,*  you  have  chosen  and 
wed  me  in  due  rites, — how  can  I  abandon  you 
for  the  sake  of  saving  my  own  life  ?  How 
shall  I  be  able  to  abandon  my  own  son  7 

35 — 3<5»  (He  is)  a  child  of  tender  years, 
having  no  beard  (yet  on  his  chin).  How  shall 
I  sacrifice  my  daughter  whom  I  have  beeotten 
myself,  who  has  been  given  to  me  by  the 
illustrious  creator  for  bestowing  her  on  a 
husband,  and  through  whom  I  am  to  enjoy» 
along  with  my  ancestors,  those  regions  attain- 
able by  those  only  who  possess  daughter's 
sons* 

37.  Some  men  think  that  father's  affect 
tion  for  his  son  is  greater ;  pothers  (think 
that  father's  affection)  for  his  daughter  (is 
greater)  ;  but  mine  is  equal. 

38.  How  can  I  abandon  the  innocent 
in  upon  whom  rests  the  region  of  eternal 
liss  and   my  own  lineage  and  perpetual 

happiness  7 

39.  If  I  sacrifice  myself  and  go  to  the 
other  world,  I  shall  still  be  repentent,  for 
being  abandoned  by  mei  they  would  not  be 
able  to  live* 

40.  To  abandon  any  of  these  (mv  wife 
son  or  daughter)  will  be  a  cruel  and  most 
wicked  act.  If  I  sacrifice  my  self  1  they  will 
(also)  die  without  me. 

41 .  The  distress  into  which  I  have  fallen 

is    great  ;  I    do    not  know    the    means  of 

escape  (from  it).    Alas  !  What  means  shall 

I  adopt  with  my  friends  and  relatives  I    U 


t 


?«6 


RfA<MffHARATA. 


imable  to  live  (any  longer). 

Thus  ends  the.  hundred  and  forty 'tiinth 
chapter ^  the  lamentations  of  the  Brahm»nat 
in  the  Vaka-haiha  of  the  Adi  Parva, 


CHAPTER    CLX. 
(VAKA-BADHA   PARVA)— ca/i/i/. 


The  Brahmaai  said:— 

1.  You  should  not  grieve  like  ordinary 
men.  ThW  is  not  the  time  for  lamentation. 
You  are  learned. 

2.  All  men  roust  die.  None  should 
grieve  for  that  wImcI^  is  ineYitaUer 

•  3#  Man  desires  son,  daughter  and  wife 
for  himsetf.  Therefore  abandon  grief,  for 
ypu  are  greatly  intelligent ;  I  shall  myself 
go  there. 

4*  It  is  the  highest  and  eternal  duty  of 
wpmen, — namely  to  sacriHce  their  Uves  and 
ifit  seeK  the  gppo  of  their  husbands^ 

5.  Such  an  act  done  by  me  will  give 
you  pleasure ;  it  will  (also)  bring  me  fame  in 
this  world  and  eternal  bliss  hereafter. 

6.  What  I  speak  to  you  is  fhe  highest 
▼irtue*  You  can  acquire  py  it  (by  piy  sacri- 
^ing  myself)  both  virtue  and  profit. 

7.  The  object  for  which  one  desires  a 
wife  has  already  been  achieved  by  you 
from  me.  I  have  borne  you  a  daughter 
and  a  son,  by  which  I  have  been  freed 
frjm  the  debt  1  owe  you. 

8.  You  are  able  to  supix>rt  and  protect 
your  children.  I  can  not  support  and  protect 
the  children  as  you  can  (do  it). 

9.  You  are  my  tifer  wealth  and  lord  ; 
having  been  abandoned  by  you,  how  these 
children  of  tender  years,  and  how  myself, 
^n  live  7 

10.  Being  a  helpless  widow  with  two  chil- 
dren ol  ten^r  years  depending  on  nie  bow 
shall  I  be  aSle  to  live  leading  my  life  in 
the  path  of  virtue. 

1 1 .  How  shaH    I  be  able    to  protect   the 

firl,  if  your  this    daughter  is    solicited  by 
ishonoorable    and    vain  persons,  unworthy 
of  contracting  an  alliance  with  you  ? 

12.  As  birds  eagerly  seek  with  avidity 
for  (the  piece  of)  meat  thrown  on  thegixnjnd, 
so  men  solicit  women  who  have  \oSi  their 
husbands. 

13.  O  best  of  the  twice- bonir  being  soli- 
cited hy  wicked  men,  1  might  ^aver,  and  I 
might  not  be  able  to  keep  myself  on  the  path 
of  virtue* 


14.  How  shaH  I  be  able  to  frface  fktf 
anlv  da,ughl)er  of  your  hoiise,->this  mnoccAC 
girJ,^tn  the  (virtuous)  way  im  which  to* 
ancestors  have  always  walked  T 

15.  How  shall  I  be  able  to  teach  tins 
child  (your  son)  every  desirable  accomplish' 
ment  to  make  him  as  virtuotis  as  yourself  in 
that  time  of    want  when  1  shaU  be   hdpless 

(without  you)  ? 

16.  When  I  shall  be  m  such  helplesf 
9t«e,  the  unworthy  persoifs  will  dem»Ki  this 
orphan  girl,  like  Sudras  desirmiF  to  bear 
the  Yedas. 

17.  If  I  do  not  bestow  thbgiri,  endued 
with  all  qualities  and  possessmg  your 
bkwd,  they  may  take  her  away  by  force  as 
cows  take  the  sacrificial  Ghee. 

18.  SeeHYj^  your  son  (thoiot^rhly)  unlike 
yourself,  and  your  daughter  imcfer  the  con- 
trol of  unworthy  person, 

19.  I  shall  be  despised  in  the  world.  I 
do  not  know  what  will  happep  to  me.  O 
Brahmana,  there  b  no  doubt  I  shall  certainly 
die. 

20.  There  is  nso  doubt  these  children  of 
tender  years,  being  bereft  of  me  and  you, 
win  die  as  fish  (in  a  tan|^)  when  the  water  is 
dried  up. 

21.  There  is  no  doubt  die  three  (myself, 
our  son  and  daugliter)  wil|  all  die  without 
you.    Therefore  you  ought  to  abandon  lae. 

22.  O  Brahmana,  persons  learned  in  the 
precepts  of  virtue  have  said  that  to  prede- 
cease their  husbands  is  an  act  of  the  highest 
merit  for  women  who  have  borne  childr^. 

23.  I  am  ready  to  abandon  this  son  and 
this  daughter,  these  my  relations,  my  this  fife 
itself. 

24.  To  be  ever  engaged  in  serving  her 
husband  is  a  higher  duty  to  a  woman  than 
sacrifices^  asceticism,  vows  and  various 
chanties. 

25.  Therefore  the  act  .1  desire  to  perform 
is  consonant  with  the  highest  virtue.  U  is  for 
your  good  and  for  the  good  of  your  race. 

26.  The  virtuous  (men)  say,  that  children, 
relatives,  wives  and  all  things  de^  (in 
this  world)  are  cherished  for  rescuing  one- 
self from  distress. 

27.  Man  cherishes  wealth  lor  (rescuing 
hims^f)  from  dbtress  and  danger.  By 
weahh  he  cherishes  his  wife,  Hf  nuist  always 
cherish  himself  botli  by  his  wealth  and  wife. 

2d.  The  wise  men  have  said  that  wife, 
son,  wealth  or  house  is  acquired  to  provide 
for  foreseen  or  unforeseen  accidents. 

29.  The  wise  men  have  said  that  one's 
an  relations  I  weighed  against  one*s  gwn  sdl« 
would  not  be  equal  to  one's  own  self* 


• 


ADr  PARVA- 


92f 


CHAPTER   CLXI. 
(VAKA-BADHA  P\RWA)^ComtiMU€d. 

Vaishampayana  said  :— 

1.  Having  heard  these  words  of  her 
afflicted  oarents,  the  daughter  was  fiUed 
with  grief,  and  she  thus  spoke  (to  them.) 

The  danghtar  said  :— 

2.  Why  arc  you  so  sorrowful  ?  Why 
arc  you  weeping,  as  if  you  have  none. 
Listen  to  my  words,  and  hearing  them, 
do  what  is  proper. 

3-  There  is  no  doubt  that  you  will  one 
time  abandon  me  by  the  dictates  of  virtue. 
Abandon  me  who  am  to  be  abandoned, 
and  thus  save  all  by  (sacrificing)  me 
alone. 

4.  Men  desire  for  children  hoping, 
they  will  save  them.  Cross  this  stream 
of  your  diflSculty  by  me. 


.  JOv  Therefore,  O  respected  Sir,  accom- 
plish your  object  by  me*  Protect  your  self 
oy  abandoning  me.  Give  me  your  permis- 
sion.   Cherish  our  children* 

31.  In  fixing  moralities  the  men,  learned 
i:A  thfc  precepts  of  virtue,  have  said  that 
women  should  never  be  killed  ;  and  (they 
have  also  said)  that  the  RaJtshashas  are 
learned  in  the  rules  of  momlity.  Therefore, 
he  (the  RaksHasha)  may  not  kill   me. 

32.  It  is  certain  that  he  will  kill  a  man, 
but  it  is  doubtful  whether  he  will  kill  a  wo- 
man. O  virtuously  learned  man,  yon  ougiit 
to  send  me» 

33.  I  have  enjoyed  much  happiness  ^  I 
have  obtained  many  things  agreeable ;  I 
have  earned  much  of  religious  merits;  I  have 
obtained  from  you  beloved  sons  ,*  I  do  not 
grieve  to  die. 

34.  I  have  borne  children  and  I  have 
^rown  old;  I  am  ever  desirous  of  doing  good 
to  you.  Having  considered  all  dtts,  I  have 
come  to  this  resolution, 

35.  O  respected  Sir,  you  can  take  an- 
other wife  by  abandoning  me.  You  may 
be  then  again  placed  on  the  path  of  virtue. 

36.  To  marry  more  than  one  wife  is  not 
sin  among  men.  It  is  very  sinful  for  a  woman 
to  take  a  second  husband  after  the  fVrst. 

37.  Having  considered  all  this,  and 
knowing  that  your  self-sacrifice  is  cen- 
surable, save  to-day  yourself,  your  race 
and  your  these  two  children  without  loss  of 
time. 

Thas  ends  the  hundred  and  sixtieth 
chabter,  the  vaords  of  Brahmani^  im  the 
Vaka-badka  of  the  Adi  Parva^ 


^>  A  child  saves  his  parents  in  this 
woHd  and  (n  the  next.  Therefore,  a  child  i& 
called  by  the  learned  Putra. 

6.  My  forefathers  «Jways  desire  to 
have  daughter's  son  by  md,  (to  save 
them  from  hell).  I  shall  mysdfsave  thenii 
by  saving  the  life  of  my  father. 

;•  My  brother  h  but  of  tender 
years ;  there  is  no  doubt  he  will  cfie  sOon 
after  your  death. 

S,  If  you,  my  father,  ascend  to  heaven, 
if  my  brother  dies,  the.Pinda  (funeral  cake) 
for  the  Pitris  (ancestors)  will  be  stopped, 
and  it  will  be  most  unfavourite  act  of  tneirs, 

9.  Having  been  abandoned  by  my  father 
brother  and  also  my  mother,  I  shall  faH 
from  misery  to  greater  misery,  and  I  shall 
finally  perish  in  great  distress, 

10.  There  feno  doubt  that  if  you  can 
save  yoursdf,  my  mother  and  my  child- 
brother,  also  the  Pinda  will  be  perpetuated. 

11.  The  son  is  one's  own  self  ;  the  wife 
is  one's  friend  ,•  the  daiughter  is  (however) 
a  source  of  trouble.  Save  yourself  by 
sacrifk:ing  that  cause  of  ti^uble;  and  set  mt 
on  the  path  of  virtue. 

12.  O  ^her,  I  am  but  a  girl.  Bein^ 
abandoned  by  you,  I  shall  be  helpless  and 
miserable,  and  I  shall  have  to  go  anywhere 
and  everywhere. 

13.  I  ^all,  therefore,  save  my  race,  and 
I  shaH  acquire  the  merit  that  sudi  clfhcult 
work  brings  in. 

14.  ()  best  of  the  twice-born,  leaving  me 
behind,  if  you  go  there  (to  the  Rakshasha) 
I  shall  be  very  much  pained;  therefore  be 
kind  to  me. 

15.  O  excellent  man,  abandoning  me 
who  am  to  be  ^one  day)  abandoned,  save 
yourself  for  our  sake,  ioc  the  sake  of  virtue, 
and  your  race, 

16.  There  should  not  be  any  delay  in 
doing  that  which  is  inevitable.  What  could 
be  more  painful  to  us  than  your  ascending 
heaven, 

17.  (Then)  we  shall  have  to  b€;gour  food 
from  others  like  dogs.  If  you  are  saved  with 
your  friends  (dear  ones),  I  shaM  pass  my> 
time  in  heaven  and  in  bliss. 


18.  We  have  heard    that   if  af^  bes-. 
towing  your  daughter,   you  offer  oblations 
to  the  celestials  and  forefathers,   they  wilf 
be  propitious  to  you. 

Yaishampayana  said:— 

19.  Having    heard    her    these    piteous 
lamentations,  the  father,  the  brother  and  th« 

I  daughter  began  to  weep  (together). 


2^ 


MAHABHARATA. 


30.  Hiereupon  seeing  them  stW  weep, 
their  son  of  tender  years,  spoke  thus  in 
childish  words,  his  eyes  expanded  with  joy. 

21.  He  said,  "O  father,  O  you  mother, 
O  sister  also,  do  not  weep.''  Thus  saying 
and  smiling,  he  came  to  each  of  them. 

33.  Then  taking  up  a  blade  of  grass,  he 
said  again  in  joy,  **  I  shall  kill  the  cannibal 
Rakslmsha  by  lU" 

23.  Though  they  were  all  in  grief,  yet 
hearing  the  lisping  words  of  the  child,  they 
felt  exceeding  delight. 

24.  Thinking  that  to  be  the  (proper)  time 
(to  appear  before  them),  Kunti  came  to 
them  and  reviving  them  as  nectar  revives 
a  dead  man,  she  thus  spoke  (to  them). 

Thus  ends  the  hundred  and  sixty  first 
chapter f  the  words  of  the  Brahmand's  son  in 
the  Vaka'badha  of  the  Adi  Parva, 


CHAPTER    CXLII. 
(VAKA-BADHA  PARW A)-'Continued. 

XLIUivA  olUU  • 

1.  I  desire  to  learn  from  you  what  is  the 
cause  of  this  grief.  Learning  it,  I  shall 
remove  it,  if  it  is  capable  of  being  removed. 

The  Brahmana  said  :— 

2.  O  asoetic  lady,  what  you  say  is  no 
doubt  worthy  of  virtuous  men.  But  this 
grief  can  not  be  removed  by  any  human 
being. 

3.  A  Rakshasha,  named  Vaka,  lives  not 
far  off  from  this  town.  That  greatly  power- 
ful (cannibal)  is  the  lord  of  this  town  and  of 
this  country. 

4.  That  wicked-minded  and  powerful 
cannibal,  that  chief  of  the  Asuras,  being 
fattened  by  (eating)  human  flesh,  rules  over 
this  country. 

5.  This  country  and  town  are  protected 
by  the  strength  of  that  Rakshasha;  thus 
beii^  protected,  we  have  no  fear  of  any 
enemy, — nay  of  any  living  soul. 

6.  His  remuneration  however  is  fixed  to 
supply  his  food,  which  consists  of  one  cart 
load  of  rice,  two  buffaloes  and  the  man  who 
takes  them  to  him. 

7.  One  after  another  all  (men  of  this 
town)  send  him  his  food.  Though  it  is  very 
difficult  to  be  kept,  yet  the  turn  comes  to  a 
particular  family  at  mtervals  of  many  years. 

8.  If  people  try  to  avoid  it,  the 
Rakshasha  then  eats  them  up  with  their 
wives  and  children. 


9.  There  is  a  king  in  a  place  called  Vefra^ 
heyagriha,  but  that  foolish  man  does  not 
know  how  to  govern  (his  kingdom)  and 
he  does  not  take  any  step  by  whkrh  thb 
country  may  be  rendered  safe. 

10.  We  certainly  deserve  it  all,  for  we 
live  in  everlasting  anxiety  in  the  kingdom 
of  a  wretched  and  weak  king. 

11.  The  Brahmanas  can  never  be  made' 
to  live  (permanently)  in  the  house  of  any 
one,  (for)  they  are  free  men.  They  depend 
upon  their  own  accomplishments  and  roam 
(over  the  world)  like  a  bird,— free  to  fly  at 
pleasure. 

12.  It  is  said  that  a  (good)  king  shoukl 
be  saved  first,  then  a  wife  and  then  wealth, 
by  the  acquisition  of  the  three,  one  can 
rescue  his  relatives  and  sons. 

13.  In  the  matter  of  the  aquisition  of 
these  three,  my  course  has  been  (quite)  th« 
reverse.  Therefore  falling  into  this  dang-er* 
I  am  suffering  great  afflictions. 

14.  The  race-destroying  turn  of  (sup- 
plying food  to  the  Rakshasha)  has  come 
round  to  me.  I  shall  have  to  give  the  food 
and  a  man  as  the  remuneration  of  the 
(Rakshasha). 

15.  I  have  no  wealth  to  buy  a  man.  I 
shall  not  be  able  to  give  one  who  is  dear 
to  me. 

16.  I  do  not  see  any  means  to  save 
myself  from  the  Rakshasha  ;  therefore,  I  am 
plunged  into  a  great  ocean  of  grief,  from 
which  there  is  no  escape. 

17.  I  shall  to-day  with  all  my  family, 
go  to  that  Rakshasha  so  that,  that  wretch 
may  devour  us  all  at  once. 

Thus  ends  the  hundred  and  sixty  second 
chapter,  the  question  of  Kunti,  in  the  VakM^ 
badka  of  the  Adi  Parva, 


CHAPTER  CLXIII. 

(VAKA-BADHA  VkKWh)^^ontinumd. 

Eunti  said  :— 

1.  Do  not  grieve  for  this  fear,  I  see  a 
means  by  which  you  may  be  saved  from  the 
Rakshasha. 

2.  You  have  only  one  son  who  is  of 
tender  years ;  you  have  only  one  daughter, 
who  is  engaged  in  vows.  I  do  not  like  that 
any  of  ^cse  or  yourself  or  your  wife  should 
go- 

3.  I  have  five  sons  ;  one  of  them  will  go 
carrying  on  your  behalf  your  tribute  to 
that  sinful  Rakshasha. 


ADI   PARVA. 


229 


The  Brahmana  said  :— 

4.  I  can  never  do  this  in  order  to  live.  I 
can  not  cause  the  death  of  a  Brahmana  and 
9L  guest  for  saving  my  own  life. 

5.  Even  those  that  are  lowly  born  and 
sinful  refuse  to  do  this ;  one  should  sacrifice 
himself  and  children  for  the  sake  of  a  Brah- 
mana. 

6.  I  consider  this  precept  best  for  me, 
and  I  like  to  follow  it.  Between  the  death 
of  a  Brahmana  and  of  my  own,  I  would 
prefer  the  latter. 

7.  To  kill  a  Brahmana  is  a  great  sin, 
of  which  there  is  no  expiation.  It  is  best 
for  me  to  sacrifice  myself  reluctantly  instead 
of  sacrificing  a  Brahmana  reluctantly. 

8.  O  blessed  lady,  in  sacrificing  myself, 
I  do  not  commit  the  sin  of  self-destruction. 
I  shall  commit  no  sin  by  being  killed  by 
another. 

9.  But  if  I  deliberately  kill  a  Brahmana, 
I  shall  commit  a  cruel  and  sinful  act,  from 
which  I  shall  never  escape. 

10.  The  learned  men  have  said  that  the 
abandonment  of  one  who  has  come  to  your 
house,  or  who  has  sought  your  protection, 
and  the  killing  of  one  who  seeks  death  at 
your  hands  are  both  cruel  and  sinful. 

11.  The  high-souled  men,  learned  in  the 
precepts  that  should  be  adopted  in  distress 
and  danger,  formerly  said  that  one 
should  never  perform  a  cruel  and  censur- 
able act. 

12.  It  is  best  for  me  that  I  should  myself 
perish  to-day  with  my  wife.  I  shall  never 
cause  the  death  of  a  Brahmana. 

Sunti  said  :— 

13.  O  Brahmana,  my  firm  opinion  is 
that  Brahmanas  must  be  protected  always. 
If  I  have  one  hundred  sons,  none  of  them 
would  be  less  dear  to  me. 

14.  But  this  Rakshasha  will  not  be  able 
to  kill  my  son.  My  son  is  powerful,  ener- 
getic and  learned  in  Mantras. 

15.  He  will   reach   the  food  to  the'.Rak- 
shasha,  but  he  will  be  able  to  save  himself  ;  • 
this  is  my  firm  belief. 

16.  I  had  seen  before  that  many  powerful 
and  huge  Rakshashas  came  to  my  son  and 
were  killed  at  his  hands. 

17.  O  Brahmana,  do  not  by  any  means 
disclose  this  to  any  body  ,-  for  then  people, 
being  curious  and  desirous  of  learning  (their 
power),  will  trouble  my  sons. 

18.  The  opinion  of  the  learned  men  is 
that  if  my  son  gives  this  knowledge  (to 
others)  without  the  assent  of  his  preceptor, 
he  will  no  longer  be  able  to  profit  by  it.    .         I 


Vaishampayaaa  said  :— 

19.  Having  been  thus  addressed  by 
Pritha  (Kunti),  the  Brahmana  and  his  wife 
became  exceedingly  glad  and  assented  to 
those  necur-like  words  (of  Kunti). 

20.  Thereupon  Kunti  and  the  Brahmana 
went  to  the  son  of  Anila  (Bhima)  and  told 
him  ♦*  Do  this",-  and  he  replied  by  sayini?, 
"Be  it  so."  J       J    B* 

Thus  ends  the  hundred  and  sixty-third 
chapter,  the  promise  of  Bhima  to  kill  Vaka, 
tn  the  Vaka-badha  0/  the  Adi  Parva. 


CHAPTER    CLxIy. 
(VAKA-BADHA  PARVA)~Ccmii«ii#rf, 

Vaishampayana  said:— 

1.  O  descendant  of  Bharata,  when 
Bhima  promised  by  saying,  "  I  shall  do  it," 
the  Pandavas  all  came  there  after  collecting 
food. 

2.  The  son  of  Pandu  Yudhisthira  learnt 
the  affair  by  ^le  appearance  of  Bhima,  and 
sitting  by  his  mother,  h«  spoke  thus  to  her 
in  private* 

Yudhisthira  said:— 

3.  What  is  the  work  that  the  greatly 
powerful  Bhima  wants  to  perform  ?  Dees 
he  wish  to  do  it  by  your  command  or  of  his 
own  will  ? 

Kunti  said:— 

4.  By  my  request  the  chastiser  of  foes 
(Bhima)  will  do  this  ^reat  deed  for  the  sake 
of  the  Brahmana  and  in  order  to  save  the 
town  (from  the  Rakshasha). 

Yudhisthira  said  :— 

5.  What  rash  act  has  been  done  by  you ! 
It  is  a  very  difficult  .work.  The  learned 
men  never  praise  one's  abandonment  of 
his  own  son. 

6.  Why  do  you  wish  to  abandon  your 
son  for  the  sake  of  another's  son  7  You 
have  done  this  act  of  abandonment  of  your 
son  which  is  not  approved  by  both  men  and 
by  the  Vedas. 

7.  By  the  strength  of  whose  arms  we  all 
sleep  in  comfort  and  hope  to  recover  tfie 
kingdom  of  which  we  have  been  deprived 
by  the  wretches  (Duryodhana  and  others), 

8.  Remembering  whose  great  prowoss, 
Duryodhana  with  Sakuni  and  all  others  do 
not  sleep  (for  a  moment)  in  the  night  in 
anxiety ; 

9.  By  whose  heroic  prowess  we  wer« 
rescued  from  the  burning  house  of  lae  and 


n^ 


MMiAaifiARATA. 


other  dangers  f  by  whom  Purochana  was 
kiUed; 

10.  Relying  on  whose  prowess  we  be- 
lieve ourselves  that  we  have  already  acquired 
this  earth  full  of  wealth  and  have  killed  the 
sons  of  Dhritarastra. 

11.  On  what  consideration  have  you 
resolved  upon*  abandoning  him  ?  Have  you 
been  deprived  of  your  reason  ?  Have  you 
lost  your  senses  on<  account  of  the  cala- 
mities 7 

Kunti  sud:"— 

12.  O  Yudhisthira,  you  need  not  be 
anxious  for  Vrikodara.  I  have  not  resolved 
(to  do  it)  out  of  any  weakness  of  my  under- 
standing. 

13.  O  son,  our  grief  bdn^  assuacred,  we 
live  happily  in  the  house  of  u\\s  Branmana, 
unknown  to  the  Sons  of  Dhritarastra  and 
much  respected  by  him* 

14.  O  Partha,  I  have  .resolved  upon 
doing  this  in  order  to  requite  him,  for  he 
is  a  (true)  man  upon  whom  good  service  is 
never  lost. 

1$.  It  is^  (always)  proper  that  the  re- 
quital should'  be  greater  than  the  service 
received.  Seeing  the  great  prowess  of 
Bhima  in  the  house  of  lac, 

16.  And  in  killing  Hidimba,  my  con- 
fidence: on  Vrikodara  is  great.  The 
strength  of  Bhima's  arms  is  as  g^eat  as 
Ifhat  of  ten  thousand  elephants. 

17.  It  was  therefore  that  he  was  able  to 
carry  you, — all  as  heavy  as  elephants,-^rom 
Varanavata.  There  is  none  so  strong  as 
Vrikodara  ;  he  may  even  vanquish  in  battle 
the  thunderer  (indra)  himself. 

i8.  As  soon  as  he  was  born,  he  fell  from 
m  V  lap  on  the  stone.  The  mass  of  stone  on 
whkh  he  fell  was  broken  into  pioKses  by  the 
weight  of  hisbpdy, 

f^w  O'Pandava,  from  that  day  1  have 
oomerto  kfidw-ihe  (great)  strength  of  Bhima. 
Therefore,  I  am  desirous  of  requiting  (the 
services)  of  the  Brahmana. 

20.  I  have  not  done  this  from  foolishness, 
from  ignorance,  or  from  any  motive  of  gain. 
1  have  deliberately  resolved  to  do  this 
virtuous  act. 

21b  O'Vudhisthira,  two  objects  will  be 
gained  by  this  act, — one  is  the  requital  of  the 
B»hfii0aia-s  services  (to  us)  andf  the  other 
is  theaoqujsitbn  of  great  religious  merit. 

32*  It  is  mv  opinion  that  the  Kshatrya 
who  helps  a  Brahmana  obtains  the  regions 
of •  bliss  in  alter  life. 

23.  A  Kshatrya,  who  saves  the  Iffe  of  a' 
KsHatpya,  acquires  great  fame  iti  this 
and.  iaihe  neat  wtnid.. 


24.  A  Kshatrya,  who  hdps  a  Vai^v 
on  earth,  certainly  becomes  popular  among 
men. 

25.  The  king  should  even  protect  a 
S  jdra  who  seeks  protection.  If  he  does  so^ 
he  is  bom  in  his  next  birth  tn  a  royal  family, 
possessing  property  and  being  adored  by 
other  kings. 

26.  O  descendant  of  Kuru,  the  illustrious 
and  wise  Vyasa  formerly  told  me  this. 
Therefore  I  am  resolved  upon  doing  it. 

Thus  tnds  the  hundred  and  stjfiy  fourth 
chapter ^  the  coloauy  of  Kunti  and  Yudhis* 
thira,  in  the  Vaia-badha  of  the  Adi  Farva. 


CH  APT  Eft   CLXV. 

(VAKA-BADHA  9Pi.K\h)—Continvted. 

Yudhisthira  said  -— 

1.  O  mother,  what  you  have  deliberately 
done,  moved  by  the  compassion  for  the 
afflicted  Brahmana,  is  indeed  excellent. 

2.  Because  you  are  compassionate  for 
the  Brahmana,  Bhima  will  certainly  come 
back  after  killing  the  cannibal. 

3.  But  tell  the  Brahmana  that  he  must 
not  do  any  thing  by  which  the  people  oC 
this  town  may  know  all  about  it.  You  must 
carefully  make  him  promise  it. 

Vaishampayaua  said  :— 

4.  When  the  night  passed  away,  the 
Pandavar  Bhimasena,  takmg  with  him  the 
food  (for  the  Rakshajsha)  set  out  for  the  place 
where  the  cannibal  dwelt. 

5.  Reaching  the  forest  in  which  the 
Rakshasha  lived,  the  gr eatly- strong  Panda va 
(Bhima)  began  to  eat  himself  the  food  and 
called  loudly  the  Rakshasha  by  name. 

6.  Thereupon  the  Rakshasha  was  in- 
flammed  with  anger  by  Bhima's  words.  He 
came  in  wrath  to  the  place  where  Bhinna 
was. 

7.  Of  huge  body,  of  great  strength,  of 
fierce  appearance,  with  red  eyes,  red  beard, 
red  hair,  he  pressed  the  earth  (as  he 
walked) . 

8.  The  caning  of  his  mouth  was  from 
ear  to  ear,  his  ears  were  like  arrows,  his 
visage  was  grim,  and  his  forehead,  farrowed 
into  three  lines. 

9.  Seeing  Bhima  engaged  in  eating  his 
food  the  Rakshasha,  thus  spoke  in  anger  and 
with  eyes  expanded  and  lips  bitten. 

The  BakBhaRha  said  :— 

10.  Who  is  the  fool  that  desires  to  go  to 
the  land  of  the  dead  by  eating  in  ray  very 
sight  the  food  intended  for  me  I 


AOI  PARVA. 


2$t 


V^AMttp&ymz  said  :— 

1 1 .  O  descendant  of  Bharata,  hearing  this, 
Bhimasena  smiled  (in  derision),  and  dis- 
r^^rdlng  the  Rakshasha  and  turning  his 
head  continued  to  eat. 

12.  Uttering  a  fearful  yell,  the  canni- 
bal rushed  on  Bhima  with  two  arms  raised 
high  and  with  the  intention  of  killing 
Bhimasena. 

13.  That  slayer  of  hostile  heroes,  the 
son  of  Pandu  (Bbima),  even  then  disregard* 
ing  him  and  casting  on  him  only  a  single 
filafice,  continued  to  eat  the  food  of  Uie 
Rakshasha. 

14.  Beine  filled  with  great  displeasure, 
he  (the  Rak^iasha)  struck  a  heavy  blow  with 
both  his  hands  on  the  back  01  the  son  of 
K^nti,  Vrikxxlara. 

1 5.  •  Though  Bhtma  was  struck  in  great 
force  with  the  arms  (of  the  Rakshasha), 
yet  he  did  not  even  look  at  him,  but  he 
GOfitii>ued  to  >eat« 

16.  Thereupon  he  (the  Rakshasha)  be- 
came very  angry,  tore  up  a  tree  and  ran 
at  the  strong  Bhima  to  strike  him  again. 

17.  That  best  of  men,  the  greatly  strong 
Bhima,  leisurely  ate  up  all  the  food,  and 
then  washing  himself  he  stood  up  cheerfully 
to  fight. 

18.  O  descendant  of  Bharata,  the  greatly 
powerful  Bhima  smilingly  caught  in  his  left 
nand  the  tree  hurled  in  anger  (by  the 
Rakshasha.) 

19.  Then  that  mighty  Rakshasha,  tear- 
ing up  various  trees,  nurled  them  at  Bhima, 
and  that  Pand^va  also  (hurled)  many  on  the 
Rakshasha. 

20.  O  great  king,  the  fight  between  the 
man  and  the  Rakshasha  with  trees  became 
so  fearful  that  the  place  soon  became  de- 
void of  all  trees. 

21.  Saying  that  *  He  is  no  other  than 
Vaka,'  he  sprang  upon  the  Pandava  and 
clasped  the  greatly  powerful  Bhima  by  both 
his  arms. 

22.  Bhimasena  also  clasped  the  Raksha- 
sha by  his  strong  arms.  The  mighty  hero 
b^an  to  drag  him  violently. 

23.  Being  draggred  by  Bhima  and  drag- 
ging Bhima  also,  the  cannibal  was  gradu- 
ally overcome  with  great  fatigue. 

24.  The  earth  trembled  in  consequence 
of  their  great  strength,  and  lar^e  trees  that 
stood  there  were  all  broken  to  pieces. 

25.  Seeing  that  the  cannibal  was  over- 
come with  fatigue.  Vrikodara  pressed  him 
down  on  the  earth  with  his  knees,  and  he 
then  began  to  strike  him  with  great  force« 


96— <i7.  Then  pbdng  one  knee  00  the 
middle  of  his  back,  Bhima  seized  iiis  nedc 
with  his  right  hand  and  his  watst-ck>th  with 
his  left ;  he  then  broke  him  into  two  with 
great  force.  He  (the  cannibal)  then  uttered 
a  fearful  yell. 

28.  O  Vishampata,  then  the  Rakshasha, 
when  he  was  thus  fearfully  broken  by  Bhima,. 
vomitted  blood. 

Thus  ^nds  the  Jtundred  and   sixty ^^fth 
chapter,  the  fight  between  Vaka  and  ohima^ . 
in  the  Vaka-badhd  of  the  Adi  Parva^ 


CHAPTER   CLXVI. 
(VAKA-BADHA  PARVA)—Contd, 

Vaishampayana  said  :— 

1 .  Vaka,  hu^e  as  a  mountain,  bemg  thus 
broken  by  Bhima,  died  uttering  &arfiil. 
yells. 

2.  O  king,  terrified  by  that  noise,  die 
relatives  of  tlSuait  Rakshasha  with  their  atten- 
dants came  out  of  their  houses. 

3.  Seeme  them  terrified  and  deprived  of 
reason,  that  oest  of  all  wielders  of  arms,  the 
strong  Bhima,  comforted  them  and  made 
them  promise  (to  give  up  cannibalism.) 

'R^iiff^^  aaid:*-— 

4.  Do  not  again  kill  men.  If  you  do  it, 
you  will  be  lulled  like  this  (Vaka). 

Vaishampayana  said  :-- 

5.  O  descendant  of  Bharata,  hearing  his 
these  words,  those  Rakshashas  gave  the 
desired  promise  by  saying  "  Be  it  so.*' 

6.  O  descendant  of  Bharata,  from  that 
day  thq  people  inhabiting  that  town  saw 
the  Rakshashas  very  peaceful  towards 
mankind. 

7.  Then  Bhima  took  the  dead  cannibal 
and  placed  him  at  one  of  the  gates  (of 
the  citj^  unobserved  by  any.  rle  then 
went  away. 

8.  Seeing  Vaka  killed  by  Bhima  and 
his  extraordinary  strength,  the  kinsmen 
(of  the  Rakshasha)  became  frightened  and 
fled  in  different  directions. 

9.  Then  Bhima,  thus  killing  him  (Vak*), 
returned  to  the  house  of  the  Brahmana  and 
described  to  the  prince'  (Vudhisthira)  in 
detail  all  that  had  happened. 

ID.  The  next  morning  the  inhabitants  of 
the  town,  in  coming  out,  saw  the  Rakshasha 
lying  dead  on  the  g^round,  bis  body  covered 
with  bbod. 


a|B 


MAHA8HARATA. 


II.  The  citkens*  hatr  stood  on  end  when 
they  saw  the  fearful  cannibal,  as  huge  as  a 
mountain  cliff. 

13.  Going  to  Bkachakra,  they  soon 
gave  the  intelligence;  thereupon,  O  king, 
thousands  of  the  citizens, 

13.  Accompanied  by  their  wives  both 
young  and  old, — (all)  went  there  to  see 
Vaka.  They  were  all  astonished  at  seeing 
the  superhuman  feat.  O  king  they  began 
to  worship  the  gods. 

14.  They  then  began  to  calculate  whose 
turn  was  to  supply  food  (to  the  Rakshasha) 
on  the  previous  day.  Ascertaining  this,  they 
all  came  to  that  Brahmana  and  asked  him 
(if  he  knew  ftny  thing  about  the  matter.) 

15.  Having  been  thus  repeatedly  asked 
by  them  that  best  of  Brahmanas  thus  spoke 
to  all  the  citizens  in  order  to  conceal  the 
Pandavas, 

16.  "Seeing  me  weeping  with  my  friends 
when  I  was  ordered  to'  supply  the  food  (for 
the  Rakshasha),  a  high-minded  Brahmana, 
learned  in  Mantras,  saw  me. 

•  17.  Asking  ratt  the  oause  and  knowing 
the  calamity  that  hangs  over  the  town,  th^ 
best  of  Bramhanas  gave  me  every  assurance 
and  spoke  to  me  with  smiles, 

18.  "I  shall  to-day  carry  the  food  to  that 
wicked-minded  wretch.  "  Do  not  fear  for 
me."    He  said  this 

19,  And  takk\£^  the  food,  set  out  lor 
the  forest  where  Vaka  lived.  This  deed, 
so  beneficial  tp  us,  must  have  been  done 
by  him. 

30.  Thereupon  all  the  Brahmanas  and 
Kshatryas  became  exceedingly  astonished, 
and  the  Vais^as  and  Sudras  became  ex- 
ceedingly glad. 

31.  Thereupon  all  the  citizens  returned 
to  the  city  after  seeing  that  extraordinary 
feat.    The  Pandavas  also  lived  there. 

TTius  $nds  ihe  hundred  and  sixty  sixth 
chapter t  the  killing  of  Vaka,  in  the  Vaka- 
badha  of  the  Adi  Parva, 


CHAPTER    CLXVII, 
(CHAITRARATHA  PARVA). 

Janamejaya  said :— 

1.  O  Brahmana,  what  did  those  best 
of  men,  the  Pandavas,  do  after  they  had 
killed  the  Rakshasha  Vaka. 

2.  Okin^,  afto*  killing  the  Rakshasha 
Vaka,  they  lived  m  the  house  of  that  Brah- 
mana engaged  in  the  study  of  the  Vedas. 


3.  A   few    days  after,  s   Bfahmatia  df 

rigid  vows  came  to  the  house  of  the  Brah- 
mana in   order  to  live  there. 

4.  That  best  of  Brahmanas,  ever  hos- 
pitable to  hosts,  after  duly  worshipping  him^ 
in  his    house,    gave  him  quarters  to  live. 

5.  Then  all  those,  O  best  of  men,  the 
Pandavas,  with  Kunti  requested  the  Brah- 
manas to  narrate  his  intersting  experiences* 

6.  He  spoke  to  them  of  various  countries, 
pilgrrimages,  rivers,  kingdoms,  many  won- 
derful provinces  and  cities. 

7.  O  Janamejaya,  when  the  narrations 
were  over,  that  Brahmana  spoke  to  them  of 
the  wonderful  Sayamvara  of  the  daughter 
of  Jagmasena,  the  princess  ol  Panchaia^ 

8.  And  the  births  of  Dhristadyumna  and 
Shikhandi  and  that  of  Krishna,  bom  ol 
no  woman,  in  the  sacrifice  of  Drupada. 

9.  When  he  concluded,  those  best  of 
men  (the  Pandavas)  hearing  of  these  ex- 
traordinary affairs  asked  bim  to  narrate 
it  in  detail. 

The  Paadavas  said  :— 

10— II.  O  Brahmana,  how  did  the  birth 
of  DhrisUdyumna,  the  son  of  Drupada,  take 
place  from  the  (sacrificial)  fire?  How  did  the 
wonderful  birth  of  Krishna  take  place  from 
the  (sacrificial)  altar  ?  How  did  (the  sons  of 
Drupada)  learn  all  weapons  from  the  great 
bowman  Drona  ?  How  and  for  whom  and 
for  what  reason  was  the  friendship  between 
Drona  and  Drupada  broken  ? 

7ai8liampayaiia  said  :— 

12.  O  king,  having  been  thus  asked  by 
those  best  of  men,  the  Brahmana  narrated 
in  detail  the  account  of  the  birth  ol 
Draupadi. 

Thus  ends  the  hundred  and  seventy  seventh 
chapter^  the  narration  by  the  Bramhana,  in 
the  Chaitraratha  of  the  Adi  Parva. 


CHAPTER    CLXVlii. 
(CHAITRARATHA    V KK\ P^-^Contd. 

The  Brahmana  said  :— 

1 .  There  lived  at  the  source  of  the  Ganges 
a  great  Rishi  of  rigid  vows  and  great  wisdom 
and  of  severest  austerities  ;  hb  name  was 
Bharadwaja. 

2.  One  day  when  the  Rishi  came  to 
the  Ganges  to  perform  his  abhitions,  he 
saw  the  Apsara  uritachi  who  came  before 
him  and  who  •?ow  stood  there  after  her 
ablutions. 


Abi  parva. 


m 


3.  A  wJrtd  rose  on  the  banks  df  the  river 
and  made  the  cloth  (of  the  Apsara)  fall  from 
her  body.  Seeing  her  nude,  the  Rishl  was 
filled  with  desire. 

4.  He  was  a  Brahmachari  from  his  boy- 
hood, and  (therefore)  as  soon  as  his  mind 
felt  the  influence  of  desire,  his  vital  fluid 
dropped  down.  The  Rishi  held  it  in  a 
Drona  (Water-pot). 

5.  From  that  pot  w^as  borrt  a  son,  the 
learned  Drona,  and  he  studied  all  the  Vedas 
and  the  Vedangas. 

6.  Bharadwaja  had  a  friend,  who  was  a 
king  by  the  name  of  I'rishata.  He.  had  a 
son,  called  Drupada. 

7.  That  son  of  Prishata,  that  best  of  the 
Kshatrj'as,  went  daily  to  the  hermitage  and 
played  and  studied  with  Drona. 

8.  After  Prishata's  death,  Drupada  suc- 
ceeded him  as  king.  (About  this  time) 
Drona  heard  that  (Parusha)  Rama  was 
going  to  distribute  away  all  his  wealths 

9.  Going  from  the  forest,  the  sort  of 
Bharadwaja  (Drona)   thus  spoke  to   Rama, 

0  excellent    Brahmana,  know    me  to    be 
Drona.  I  have  come  for  obtaining  wealth. 

Bama  said:— 

10.  O  Brahmana,   after  giving  away  all 

1  have  now  left  ortly  rily  body.    Ask  from 
rae  either  my  body  or  weapons. 

Drona  said  :— 

ti.  Vou  should  give  me  all  your  weapons 
together  with  the  knowledge  of  hurling  and 
recalling  them. 

The  Brahmana  said  :-- 

12.  Saying  "Be  it  so,"  the  descendant 
of  Vrigu  gave  him  (the  Weapons),  and  having 
received  them,  Drona  considered  himself 
crowned  With  success. 

13.  Obtaining  from  Rama  that  great 
weapon  called  Srahniasita,  Drona  became 
exceedingly  glad  and  acquired  superiority 
over  all  men. 

14.  Thereupon  that  powerful  iort  of 
Bharadwaja  went  to  that  best  of  men  Dru* 
pada  and  said,  **  Know  me  to  be  your 
friend." 

Dmpada  said:-' 

15.  One  of  low  birth  Can  never  be  the 
friend  of  one  whose  lineage  is  pure*  He 
who  is  not  a  car-warrior  can  never  be  the 
friend  of  one  who  is  ;  he  who  is  not  a  king 
can  never  be  a  friend  one  who  is.  Therefore 
why  do  you  desire  (to  revive)  our  old  friend- 
ship? 

30 


The  Brahmana  said  :— 

16.  Being  detenriined  to  humiliate  th^ 
Panchala  king;  that  intelligent  man  (Drona) 
went  to  the  city  of  Hastinapur,  the  capiul 
of  the  Kurus. 

17.  Thereupon  Bhismd,  taking  with  him 
his  grandsons  with  much  wealth,  ottered  them 
to  th^  intelligent  Droha  as  his  pupils. 

i8i  With  the  intention  of  humiliating 
Drupada,  Drona  called  together  all  his 
pupils,  and  he  spoke  thus  to  them  and  to 
the  sons  of  Kunti. 

19.  O  sinless  ones,  when  you  will  be 
all  experts  in  arms,  vou  must  eive  me  as 
the  preceptorial  fee  that  which  1  cherish  in 
my  heart."  Aryuna  and  others  said  ta 
the  preceptor,     "  Be  it  so." 

20.  When  all  the  Pandavas  became  ex- 
perts in  arms  and  suns  in  aim,  then  Drona 
thus  spoke  demailding  his  preceptorial   fee, 

Drona  said:— 

21.  The  son  of  Prishata,  Drujlada  is 
the  king  of  Chatravati.  Take  from  him 
thdt  kingdom  and  bestow  it  soon  on  mci 

The  Brahmana  said:— 

22.  Then  the  five  sons  of  Pandu  defeat- 
ed Drupada  in  battle,  and  taking  him  pri- 
soner ale  ng  with  his  ministers,  they  offered 
him  to  Drona. 

Drona  said  :^ 

23.  O  king,  I  again  solicit  your  friend- 
ship. He  who  is  not  a  king  should  not  be 
a  friend  of  a  king. 

i4.  Thefefofci  O  Jagntaserta^  I  shall 
divide  this  kirigdont  amongst  ourselves4 
You  will  be  the  king  of  the  cdurttfy  lying 
on  thd  south  banks  of  the  3hagirathi|  and  I 
shall  be  that  on  the  north  banks* 

The  Brahmana  said  *— 

25.  Being  thus  addressed  by  the  intelli* 
gent  sort  of  Bharadwajd,  the*  Panchala 
king  spoke  thus  to  that  excellent  Brahmana, 
that  best  of  all  Wielders  of  arras  Drona, 

26.  **  O  high-souled  son  of  Bharadwaja, 
be  blessed*  Let  it  be*  Let  there  be  ever^ 
lasting  f riertdship  between  us  as  you  desire/ ' 

^7*  Thus  addressing  each  other  and 
establishing  excellent  friendship  between 
themselves,  Drona  and  the  Panchala  king— > 
those  two  chastisers  of  foes, — went  away  to 
the  place  whence  they  came« 

t%.  The  thought  of  that  humiliation  did 
not  (however)  leave  the  king's  mind  for  a 
single  moment.  Being  miserable  in  mind, 
the  king  wasted  away. 

Thus  ends  the  hundred  and  sixty-eighth 
chapter t  the  'birth  of  Draupadi,  in  th4 
Chaitraratha  of  the  Adi  Parva. 


^J4 


mahasharata. 


CHAPTER    CLXIX. 
(CMAITRARATHA    P\RVA)^Contd. 

The  Bralnnana  said  :— 

1.  Sorrowful  in  mind  and  afflicted  with 
grief,  the  king  Drupada,  wandered  among 
•he  hern»itages  of  marry  Brahmanas,— all 
experts  in  sacriBcial  rites. 

2.  Afflicted  with  grief  and  eagerly  de- 
sirous of  offspring,  he  daily  thought,  *'  Alas  I 
I  have  no  excellent  son/' 

3.  He  always  said  in  despondency,  *•  Fie 
tm  those  children  and  relatives  that  1  have !" 
He  always  sighed  thinking  of  revenging 
himself  on  Drona. 

.  4—6.  O  descendant  of  Bharata,  even 
after  much  deliberation,  that  best  of  kings, 
(Drupada)  did  not  find  any  means  to  over- 
come the  prowess,  the  discipline,  the  train- 
ing and  the  accomplishments  oJF  Drona  by 
his  Kshatrya  might.  Wandering  about, 
the  king  came  (at  last)  to  the  hermitage  of  a 
Brahoiana  situate  on  the  banks  of  the  holy 
Ganges.  There  was  no  Brahmana  who  was 
not  a  Snataka  and  none  who  was  not  of 
rigid  vows. 

7.  There  saw  that  illustrious  king  two 
(Brahmanas)  named  Jaj:i  and  Upajaja, 
both  were  of  rigid  vows,  both  were  self-con- 
trolled, and  both  belonged  to  the  highest 
order. 

8.  They  belonged  to  the  race  of 
Kashyapa,  and  they  were  engagped  in  stu- 
dying the  Institutes.  Those  two  Brahmana 
Rishis  were  quite  capable  of  helping  the 
king. 

9.  Having  brought  his  senses  under 
control,  he  with  all  earnestness  worshipped 
and  servod  them.  Knowing  the  superiority 
of  the  younger  of  the  two, 

10.  He  worshipped  in  private  Upajaja 
•f  rigid  vows,  by  offering  hrm  every  desired 
0bjcct,  by  serving  at  his  feet  and  by  be- 
coming swcet-speeched. 

11.  Worshipping  him  in  due  form,  he 
(Drupada)  saicf  to  Upajaja,  "  O  Brahmana, 
lif  you  perform  that  sacrifice  which  may  give 
Kie  a  soo  who  can  kill  Drona, 

12.  O  Upajaja,  on  your  doing  this, — I 
shall  give  yoa  ten  thousand  kine. 

13.  O  best  of  Brahmanas^  I  am  ready 
to  bestow  on  you  whatever  else  be  in  your 
viind  and  whatever  which  is  agreeabte  to  you^ 
There  is  no  doubt  about  it^" 

« 

14.  Having:  bcei>  thus  addi^ssed,  the 
Rishi  replied  to  himv  **J  cannot."  There- 
upon Drupida  again  beg/xn  to  worship  and 
serve  him«. 


15.  O  king,  after  the  expiration  of  a 
year,  that  best  of  the  twice-born,  Upajaja, 
spoke  thus  to  Drupada  in  sweet  words^ 

16.  •*  My  eldest  brother  while  rovkig 
in  a  dense  forest  took  up  a  fruit  that  had 
fallen  on  the  ground,  not  knowing  that  it 
was  unclean. 

17.  I  was  following  him,  and  I  saw  this 
unworthy  act  of  my  brother.  He  never 
scnipTes  to  take  impure  things* 

18.  In  taking  that  fnik  he  did   not  see 

any  impropriety  of  a  sinful  nature.  One 
who  does  not  observe  pi^rity  (in  one  thing) 
is  expected  not  to  observe  it  in  other  things. 

ig.  When  he  lived  in  the  preceptor's 
house  reading  the  Institutes,  he  used  often 
to  eat  without  any  scruples  in  his  mind 
the  remnants  of  other  people's  food. 

20.  He  again  and  again  speaks  ^highly 
of  food  ;  and  he  has  no  hatred  for  any  thing. 
Arguing  from  this  I  see  that  he  desires  for 
earthly  acquisitions. 

21 — 22.  O  king,  go  to  him,  he  will  per- 
form sacrifices  for  you."  Having  heard  those 
words  of  Upajaja,  the  king,  though  he 
entertained  a  low  opinion  of  Jaja,  went  to 
his  house.  Worshipping  him  who  was 
worthy  of  worship,  he  thus  spoke  to  him. 
•'  O  lord,  I  shall  give  you  eighty  thousand 
kine;  perform  my  spiritual  actions.  I  am 
burnt  by  niy  feelings  of  enmity  towards 
Drona.     You  should  cool  my  heart. 

23.  That  foremost  of  men,  learned  in  tte 
Vediis,  (Drona)  is  skilled  in  the  Brahma 
weapon.  Therefore,  Drona  has  defeated  me 
in  a  contest  arising  out  of  a  quarrel  on 
friendship. 

24.  The  greatly  intelligent  son  of  Bha- 
radwaja  (Drona)  is  now  the  chief  preceptor 
of  the  Kurus.  There  is  no  Kshatrya  in 
the  world  who  is  superior  to  him. 

25.  His  arrows  are  capable  of  killing 
every  living  being,  his  bow  is  full  six  cubits 
long  and  it  looks  exceedingly  great. 

26.  That  high-souled  great  bowman^ 
that  son  of  Bharadwaja  (Drona,)  attired  in 
the  Brahmanic  garb,  is  destroying  the 
Kshatr>a  might. 

27.  Uke  the  son  of  Jamadagni,.  Parashu- 
rama,  he  is  engaged  in  annihilating  the 
Kshatryas.  There  is  no  man  on  earth  Viho 
can  overcome  the  terrible  force  of  his  arms- 

2&^    Like    Waang    fke   fed    with    Qhetf 
Drona,  possessing  both"  the  Brahma   might, 
and   the   Kashtr^a  might  consumes  every 
.  antagonist  in.battle. 

29.  Your  Brahma  might  is- superior  to 
his  Brahma  might,  though  his  is  united  with 
his  Kshatrya  migjit*    As  1   am  inferior  (^ 


AD1  PARVA. 


23S 


r>rona)  in  consequence  of  my  having  only 
Kshatrya  might,  therefore,  give  me  your 
Brahma  might. 

30 — ^31.  As  I  have  got  you  who  is  superior 
to  Orona  in  Brahma  might,  O  Jaja,  perform 
that  sacrifice  by  which  I  can  obuin  a  son, 
who  is  invincible  and  who  can  kill  Drona  in 
battle.  I  am  ready  to  give  you  ten  Kotis 
kine."  Saying,  "Be  it  so,"  Jaja  recollected 
the  various  particulars  oi  the  sacrifice  in 
question. 

32.  Knowing  the  gravity  oC  the  matter, 
he  asked  the  assistance  of  Upajaja  who 
coveted  nothing.  Then  Jaja  promised  to 
perform  the  sacrifice  for  the  destruction  of 
Orona. 

33.  Thereupon  the  great  ascetic  Upajaja 
spoke  to  the  king  (Drupada)  all  that  is  re- 
quired for  the  sacrifice  from  which  the  king 
was  to  obtain  offspring. 

Upajaja  said  :— 

34.  O  king,  a  son  will  be  born  to  you  who 
will  possess,  as  you  desire,  great  prowess, 
great  energy  and  great  strength. 

The  Brahmana  said :— 

35.  Then  king  Drupada,  being  desirous 
of  obtaining  a  son  who  was  to  siay  the  son 
of  Bharadwaja  (Drona)  began  to  make  the 
necessary  preparations  for  the  success  of 
his  wish. 

36.  Jaja  then  poured  libations  of  Ghee 
on  the  sacrificial  fire  and  ordered  the  queen 
thus,  "  O  queen,  O  daughter-in-law  of 
Prishata,  come  here  a  son  and  a  daughter 
have  come  for  you. 

The  Queen  said  :— 

37.  O  Brahmana,  my  mouth  is  filled 
with  suffron  and  other  perfumes  ;  my  body 
bears  many  sweet  scents  ;  I  am  not  now  fit 
for  accepting  the  sacrificial  Ghee  which  would 
give  me  offspring.  O  Jaja,  wait  for  me  a 
little,  for  that  happy  consummation. 

Jaja  said  :— 

38.  Whether  you  come  or  wait,  why 
should  not  the  object  of  this  sacrifice  be 
accomplished  when  the  oblation  has  already 
been  prepared  by  me  and  sanctified  by 
Upajaja's  invocations ! 

The  Brahmana  said  :— 

39.  Having  said  this,  the  sacrificial  priest 
(Jaja)  poured  the  sanctified  libation  on  the 
fire,  whereupon  arose  from  those  flames  a 
celestial-like  boy. 

40.  He  was  as  effulgent  as  the  fire ;  he 
was  terrible  to  look  at ;  he  had  a  crown  on 
his  head  ;  and  his  body  was  encased  in  an 
excelltnt   armour;  he    had  a  sword    in  his 


hand,   carried  a  bow  and  arrows,   and   he 
frequently  sent  forth  loud  roars. 

41.  As  soon  as  he  was  born,  he  got  ow 
an  excellent  car  and  went  about.  There- 
upon the  Panchaias  shouted  in  great  joy 
••Biessed,  Wessed." 

42 — 43'  The  very  earth  appeared  to  be 
unable  to  bear  the  weight  of  the  madly 
joyous  Panchaias.  ''The  prince  has  been 
born  for  the  destruction  of  Drona.  He  will 
dispell  all  the  fears  of  the  Panchaias  and 
spread  their  fame.  He  will  also  remove  the 
grief  of  the  king.  "  Thus  said  the  greatly 
wonderful  voice  of  the  sky-ranging  bemgs. 

44.  There  rose  from  the  (sacrificial  altar) 
a  daughter,  called  Panchali,  who  was  bless- 
ed with  good  fortune ;  she  was  beautiful, — 
her  eyes  were  smiling  and  large, 

45.  Her  complexion  \\ras  dark,  her  eyes 
were  like  lotus-leaves,  her  hair  was  blue  and 
curly,  her  nails  were  beautifully  carved  and 
they  were  like  brieht  copper, — her  eye- 
brows were  fair,  her  breasts  were  rising  and 
her  thighs  tapering^ 

46.  She  was  a  veritable  celestial  maiden 
born  among  men.  The  sweet  fragrance  of 
the  blue  lotus  emitted  from  her  body,  and  it 
was  perceptible  from  a  distance  of  full  two 
miles. 

47.  Her  beauty  was  such  that  she  had 
no  equal  on  earth.  The  Devas,  the  Danavas 
and  the  YaksUas  could  desire  that  celestial- 
like  beauty. 

48.  When  this  beauty  of  fair  hips  was 
bom,  an  invisible  voice  said,  "  This  beauty 
of  dark  complexion  will  be  the  best  of  alf 
women,  and  she  will  be  the  cause  of  the 
destruction  of  the  Kshatryas. 

49.  This  lady  of  slender  waist  will  in 
time  accomplish  the  works  of  gods.  From 
her  will  arise  many  fears  (dangers)  to  the 
Kurus. 

50.  Hearing  this,  all  the  Panchaias  ut- 
tered a  loud  leonine  roar.  The  earth  was 
unable  to  bear  the  weiglu  of  the  madly 
joyous  Panchaias. 

51.  The  daughter-in-law  of  Prashita, 
seeing  the  two  (the  boy  and  the  daughter) 
and  being  desirous  of  getting  them,  came 
to  Jaja  and  said,  "  Let  not  these  two 
know  any  one  else  except  myself  as  their 
mother.* 

52.  Desiring  to  do  good  to  the  king 
(Drupada)  Jaja  said,  ^'Be  it  so,"  There- 
upon the  Brahmanas  whose  wishes  were 
completely  gratified  (by  presents)  gave  these 
two  (children)  names* 

53.  (They  said,)  "  Because  this  son  of 
Drupada  possesses  excessive  audacity  and 
because    he    has  been   bom  like   Dyumna 


236 


MAHABHARATA. 


with  a  natural  ^mour  of  weapons,  let  him 
be  called  Dhristadyumna, 

54.  Because  this  daughter  is  dark  in 
complexion,  let  her  be  called  Krishna" 
Thus  were  born  the  son  and  daughter  of 
Drupada  in  the  great  sacrifice. 

55 — 5^«  Then  Drona  brought  the  Pan- 
chala  prince  Dhristadyumna  to  his  own 
house  and  taught  him  all  weapons  as  a 
requital  of  taking  the  half  of  the  kingdom 
of  Drupada,  Regarding  Destiny  to  be  in- 
evitable, the  illustrious  son  of  Bharadwaja 
did  what  would  perpetuate  his  own  deeds. 

Thus  ends  the  hundred  and  sixty-ninth 
ehapter,  the  birth  of  Dhristadyumna  and 
Draupadi,  in  the  Chaitraratha  of  the  Adi 
Parva, 


Vaishampayana  said  :— 

10.  Thereupon  Kunti  spoke  to  Bhima^ 
sena,  Aryuna  and  the  twins  (Nakula  andj 
Sahadeva)  about  the  (proposed)  journey,! 
and  they  said,    "  Be  it  so." 

XI.  O  king,  then  Kunti  saluting  the 
Brahmana  started  for  the  beautiful  city  of 
the  illustrious  Drupada. 

Thus  ends  the  hundred  and  seventieth 
chapter^  the  departure  for  the  Panchala 
country t  in  the  Chaitraratha  of  the  Adi 
Parva. 


CHAPTER  CLXX. 
(CHAITRARATHA   FARWA)—Contd. 

Vaisliainpayana  said  :— 

1 .  Having  heard  this,  the  sons  of  Kunti 
appeared  as  if  they  were  pierced  with  darts. 
Those  mighty  men  lost  their  peace  of 
mind. 

2.  Thereupon  that  truthful  lady  Kunti, 
seeing  all  his  sons'  minds  are  in  great 
anxiety,  thus  spoke  to  Yudhisthira. 

Kunti  said  :— 

3.  We  have  now  lived  for  many  nights 
in  the  abode  of  this  Brahmana  ;  we  have 
very  pleasantly  passed  in  this  beautiful  city, 
living  on  the  alms  of  many  high-souled 
men. 

4.  O  chastiser  of  foes,  we  have  seen 
again  and  again  all  the  beautiful  woods  and 
forests  in  this  part  of  the  country. 

5.  To  see  them  again  would  give  us  no 
pleasure,  O  heroic  descendant  of  Kuru, 
alms  are  not  so  easily  obtainable  now  as 
before. 

6.  O  blessed  one,  if  you  wish  to  go  to 
Panchala,  let  us  go  there.  O  hero,  we  have 
not  seen  it  before — it  must  be  beautiful. 

7.  O  destroyer  of  foes,  we  have  heard 
that  alms  are  easily  obtainable  in  Panchala, 
and  the  khig  Jagmasena  is  devoted  to 
the  Brahmanas. 

8.  It  b  not  my  opinion  that  one  should 
live  long  in  one  place.  Therefore,  O  son, 
if  you  like  it  is  well  for  us  to  go  there. 

Tadhisthira  said  :— 

9.  That  which  is  your  opinion  and  com* 
mand  is  (always)  to  our  great  good.  (But) 
I  do  not  know  whether  my  younger 
broth  trs  are  wilting  to  go. 


CHAPTER   CLXXI. 
(CHAITRARATHA    PARVA)— r<r«M 

Vaishampayana  said :  — 

1.  When  the  illustrious  Pandavas  wer« 
living  in  disguise,  the  son  of  Satyavati, 
Vyasa,  once  came  to  see  them. 

2.  Seeing  him  coming,  those  chastisers 
of  foes  advanced  and  bowed  down  their 
heads  and  worshipped  him.  Then  they  stood 
(before  him)  with  joined  hands. 

3.  Then  they  all  took  their  seais  at  the 
command  (of  tne  Rishi),  and  the  Rlsbi, 
being  thus  gratified  by  the  sons  of  Priiha 
living  in  disguise,  cheerfully  spoke  to  them 
thus, 

Vyasa  said^— 

4.  "  O  chastisers  of  foes,  are  you  follow- 
ing the  path  of  virtue  and  scriptures  7  Do 
you  worship  the  Brahmanas  ?  You  are  not 
deficient  in  giving  homage  to  those  that 
deserve  homage. " 

Vaishampayana  said  :— 

5.  That  illustrious  Rishi  thus  spoke 
many  words  of  virtuous  import.  Speaking 
on  various  subjects,  he  again  spoke  tnus, 

Vyasa  said  :— 

6.  There  lived  in  a  wood  a  certain 
illustrious  Rishi  who  had  a  daughter  of 
slender  waist,  fair  hips,  fine  eye-brows,  and 
of  all  accomplishments. 

7.  As  a  result  of  her  own  actions  (in  her 
previous  birth)  she  became  very  unfortunate. 
That  beautiful  chaste  girl  did  Mt  get  a 
husband. 

8.  Thereupon,  she  began  with  sorrowful 
heart  to  perform  austere  penances  with  \bt 
object  of  getting  a  husband.    And  she  ^lati* 

fied  Sankara  (Siva)  by  her  severe  ascetictsm 

• 

9.  The  high-souled  (deity,)  being  thus 
gratified,  spoke  thus  to  the  illustrious  girl, 


ADI    PARVA. 


237 


•*  Ask  the  boon  yoil  desire  to  have.  Be 
blessed  ;  I  am  Sankara  who  is  wiUi  \g  to  give 
you  a  boon.  " 

10.  Being  desirous  of  benefitting  herself, 
she  again  and  again  said  to  the  supreme 
deity,  *'  Give  me  an  accomplished  husband." 

11.  Then  that  foremost  of  all  great 
speakers,  Ishana  (Siva,)  replied  to  her  say- 
ing, •*  O  blessed  lady,  you  will  have  five 
husbands  from  among  the  Bharata  princes.  " 

12.  Having  been  thus  addressed  the 
maiden  thus  spoke  to  the  deity  who  gave 
her  the  boon,  "  O  deity,  O  lord,  I  desire  to 
have  only  one  husband  through  your  grace." 

13.  The  deity  addressed  her  again  and 
said  these  excellent  words,  '*  You  have  said 
five  times,  "  Give  me  a  husband  '* 

14.  Therefore,  you  will  have  in  another 
life,  what  I  have  said  now.  "  That  celes- 
tial like  girl  was  born  in  the  race  of  Drupada. 
That  fautless  Krishna,  the  descendant  of 
Prishata,  is  destined  to  be  the  wife  of  all  of 
you  (the  five  Pandavas.) 

15.  O  greatly  powerful  heroes,  go  to  the 
city  of  the  Panchalas,  and  live  there.  There 
is  no  doubt  you  will  all  be  very  happy  on 
obtaining  her  as  your  wife. 

Vaishampayana  fiaid  :— 

16.  Having  said  this  to  the  Pandavas, 
that  greatly  blessed  grandfather,  that 
great  ascet  c,  after  having  been  saluted  by  the 
sons  of  Pritna  (the  Pandavas)  and  Kunti, 
went  to  the  place  whence  he  came. 

Thus  ends  the  hundred  and  seventy  first 
chapter^  the  aivice  of  Vyasa,  in  the  Chaitra- 
ratha  of  the  Adi  Parva, 


mt 


CHAPTER  CLXXII  . 
(CHAITRARATHA  PARVA)— C<?«^m^. 

Vaishampayana  said  :— 

1.  When  the  illustrious  Vyasa  went 
away,  those  best  of  men,  the  Pandavas, 
proceeded  with  joyous  heart,  (towards 
Panchala)  placing  their  mother  at  the  head 
(of  the  procession.) 

2.  Those  chastisers  of  foes  proceeded  in 
a  northerly  direction  in  order  to  reach 
their  destination.  They  walked  day  and 
night  and  reached  (the  several)  Shoma- 
srama. 

3.  Those  best  of  men,  the  sons  of  Pandu, 
came  to  (the  banks  of)  the  Ganges.  The 
great  car- warrior  Dhananjaya  (Aryuna) 
walked  before,  carrying  torch  in  his  hand  for 
showing  them  the  way  and  for  protecting 
thtm. 


4.  There  in  the  delightful  waters  of  the 
Ganges  was  sporting  in  solitude  the  proud 
king  of  the  Gandharvas  (Chitraratha)  with 
his  wives. 

5.  He  heard  the  noise  (of  the  footsteps 
of  the  Pandavas)  approaching  the  river. 
The  greativ  strong  (Gandharva)  was 
inflamed  with  wrath  by  (hearing)  the  noise. 

6.  Seeing  there  those  chastisers  of  foes, 
the  Pandavas,  with  their  mother,  and  draw- 
ing his  fearful  bow,  he  spoke  thus, 

7 — 8.  "  It  is  known  that  excepting  the 
first  forty  labas  of  the  dark  twilight  that 
proceeds  night,  (the  other  portion  of  the 
night)  is  set  apart  for  the  Yakshas,  the 
Ghandharvas  and  the  Rakshashas  who  arc 
capable  of  going  every  where  at  will.  The 
rest  of  the  time  is  set  apart  for  men. 

9.  Therefore,  if  any  man  out  of  greed 
wander  during  those  moments  and  come 
near  us,  both  we,  (the  Gandharvas)  and  the 
Rakshashas  kill  those  fools. 

10.  The  men  learned  in  the  Vedas  dis- 
approve (the  actions  oO  those  men, — nay 
even  of  the  kings  at  the  head  of  their  armies, 
— ^who  come  to  any  lake  or  river  at  such  a 
time. 

11.  Stay  at  a  distance.  Do  not  come 
near  me.  Know  you  not  that  I  am  (now) 
bathing  in  the  waters  of  the  Bhagirathi. 

12.  Know  me  to  be  the  Gandharva, 
named  Angarparna  who  depends  only  on 
his  own  strength  of  arms.  I  am  proud  and 
haughty ;  I  am  the  friend  of  Kuvera. 

13.  This  my  forest  on  the  banks  of  the 
Ganges  is  known  by  the  name  of  Angar- 
parna in  which  I  sport  to  gratify  myself. 

14.  The  Kapalikas,  the  Sringis  or  the 
Devas,  dare  not  come  here— it  appears  you 
are  human  beings.  Howdaro  you  (then)  to 
approach  me  who  is  the  brightest  jewel  in 
Kuvera's  crown  ?  " 

Aryuna  said  :— 

15.  O  wretch,  to  whom  can  the  ocean, 
the  sides  of  the  Himalayas,  or  this  river 
Ganges  be  barred,  whether  at  night  or 
day  or  at  twilight  ? 

16.  O  sky-ranger,  whether  the  stomach 
be  empty  or  full,  there  is  no  special  time  to 
come  to  this  foremost  ©f  all  rivers,  the 
Ganges,  whether  it  is  night  or  day. 

17.  We  are  endued  with  prowess,— vro 
care  not  when  we  disturb  you.  O  wicked 
bein|^,  those  men  that  are  incapable  (of 
fighting)  worship  you. 

18.  This  Ganges,  issuing  out  of  the 
golden  peaks  of  the  Himalayas,  falls  into  the 
ocean  by  seven  streams. 


ajS 


MAHABHARATA. 


19.  (They  are)  Ganga,  Yamuna,  Saras- 
wati,  Vilastha,  Saraju,  Gomati  and 
Gandaki. 

20.  Those  that  drink  the  waters  of 
these  seven  rivers  are  cleansed  of  their 
sins.  O  Gandharva,  this  sacred  Ganga, 
flowing  through  the  celestial  regions,  is 
called  there  Alakananda, 

21 — 22.  And  in  the  regions  of  Pitris, 
it  is  called  Vaitarani,  which  is  not  crossable 
by  the  sinners.  Krishna  Dwaipayana  has  said 
that  this  auspicious  and  celestiat  river  is 
accessible  at  all  times  by  all.  Why  do  you 
wish  to  bar  us  from  it  ?  It  is  not  consonant 
with  the  eternal  virtue. 

23.  Why  should  we  not,  disregarding  your 
words,  touch  at  pleasure  the  sacred  waters 
of  the  Bhagirathi  which  is  ever  accessible 
to  all. 

Vaishampayana  said:— 

24.  Hearing    this,   Angarpama  became 
very  angry,  and  drawing  his  bow  he  shot  a 
them  his  arrows  whiph  were  like  the  poisonous 
snakes. 

25.  The  Pandava  Dhananjaya,  who  had 
an  excellent  shield,  warded  off  all  those 
arrows  with  it  and  with  the  torch  in  his 
hand. 

Aryima  said  :— 

26.  O  Gandharva,  seek  not  to  terrify 
those  who  are  skilled  in  weapons,  for  weap- 
ons hurled  at  them  vanish  like  froth. 

27.  O  Gandharva,  I  know  Gandharvas 
are  superior  to  men  (in  prowess).  I  shall, 
therefore,  fight  with  you  by  using  the  celestial 
weapons.     1  shall  not  use  delusions. 

28.  The  firc-weafjon  tfiat  I  hurl  against 
you  was  formerly  given  by  the  preceptor  of 
Indrai  Vrihaspati,  to  Bharadwaja. 

29.  From  Bharadwaja  it  was  obtained 
by  Agnivisha,  and  from  Agnivisha  by  my 
preceptor;  and  that .1  excellent  Brahmana 
Urona  gave  it  to  me. 

Vaishampayana  said  :— 

30.  Having  said  this,  the  Pandava 
(Aryuna)  angrily  hurled  at  the  Gandharva 
that  blazing  fire-weapon  which  immediately 
burnt  his  chariot. 

31.  Having  fainted  away  bv  the  force  of 
the  wea|>on,  the  greatly  powerful  Gandharva 
was  falling  headlong  downwards  from  his 
chariot, 

32.  (But)  Dhananjaya  seized  him  by  the 

hair  of  his  head  which  was  adorned  with 

earlands  of  flowers.     He  dragged  towards 

Tiis  brother    that    (Gandharva), — insensible 

in  consequence  of  (being  wounded  by)  the 
weapon. 


33.  (Seeing  this),  his  wife,  named  Khum- 
bhinashi,  being  desirous  of  rescuing  her 
husband,  came  to  Yudhisthira  and  asked  hif 
protection. 

The  Gkmdharvi  said  :— 

34.  O  exalted  one,  extend  your  pro- 
tection to  me.  Set  my  husbancl  free.  O 
Lord,  I  am  a  Gandharvi,  named  Kum- 
bhinashi, — I  ask  your  protection. 

Yudhisthira  said  :— 

35.  O  chastiser  of  foes,  who  would  kill 
an  enemy  who  has  been  vanquished  in  the 
battle,  who  has  been  deprived  of  his  fame, 
who  is  protected  by  a  woman,  and  who  is  in- 
capable (of  defending  himself),  O  child,  set 
him  free. 

Aryuna  said  :— 

36.  O  Gandharva,  take  your  life.  Go 
hence,  and  do  not  grieve.  The  king  of  the 
Kurus,  Yudhisthira  orders  me  to-day  to 
show  you  mercy. 

The  Gandharva  said:— 

37.  I  have  been  defeated  by  you,  there- 
fore I  shall  give  up  my  former  name  of 
Angarparna.  In  name  only  I  shall  not  be 
boastful  when  really  I  am  not  strong  In 
prowess  like  men. 

38.  It  is  a  great  fortune  to  me  that  I 
have  obtained  a  man  who  wields  celestial 
weapons.  I  am  desirous  to  impart  to 
Aryuna  the  power  of  illusions  of  the 
Gandharvas. 

39.  My  excellent  and  beautiful  chariot 
has  been  burnt  by  your  fire-weapon.  I 
was  (formerly)  called  Chitraratha  haxnng  a 
beautiful  chariot,  I  shall  now  be  called 
Dagdharatha  (having  the  chariot)  burnt. 

40.  The  science  (of  illusion)  of  which 
I  spoke  to  you  and  which  I  formerly 
obtamed  by  asceticism  will  be  to-day  given 
by  me  to  that  illustrious  man  who  has  given 
me  my  life. 

41.  What  good  fortune  does  he  not 
deserve  to  obtain  who  after  defeating  an 
enemy  gives  him  his  life  when  he  asks  it 
it  from  him  ? 

42.  This  science  is  called  Chakshushi. 
It  was  taught  by  Manu  to  Soma.  Soma 
taught  it  to  Vishwaparbha,  Vishwaparbha 
taught  It  to  me. 

43.  Having  been  given  by  the  preceptor 
to  one  who  is  a  Kapurusha  (without  energy) 
it  went  to  die  out.  I  have  spoken  to  you 
about  its  coming  (origin  and  transmission)  \ 
listen  now  to  its  prowess. 


ADI   PARVA. 


239 


44.  Whatever  you  Will  desire  to  see  by 
your  eyes  in  this  world  and  whatever  its 
nature  it  will  be  seen  by  you  (by  the  help 
of  this  science). 

45.  One  can  acquire  this  (science)  by 
standing  on  one  leg  for  six  months.  I  shall 
impart  to  you  this  science  without  your 
observing  any  vows. 

46.  O  king,  (only)  on  account  of  this 
science,  we  have  a  superiority  over  men. 
B>.*cause  we  are  capable  of  seeing  every- 
thing (by  our  spiritual  eyes),  we  are  equal 
to  the  celestials. 

47.  O  excellent  man,  I  desire  to  give 
you  and  your  brothers,  each  separately,  one 
hundred  horses  bom  in  the  regions  of  the 
Gandharvas. 

48.  They  are  employed  in  carrying  the 
Devas  and  the  Gandharvas  ;  they  are  o?  the 
celestial  colour,  and  they  possess  speed  as 
that  of  the  mind.  They  may  be  lean  and 
thin  in  body,  but  they  never  feel  tired,  and 
their  speed  never  suffers  for  this  reason. 

49.  The  thunder  was  created  by  Indra 
in  the  days  of  yore  in  order  to  kill  Vitra, 
(but)  it  broke  into  a  thousand  pieces  when 
hurled  on  Vitra's  head. 

50.  Thereupon  the  celestials  worshipped 
those  fragments  of  the  thunder  thus  broken 
into  pieces.  That  which  is  known  in  the 
world  as  the  wealth  of  fame  is  a  portion  of 
the  thunder. 

5X.  The  hands  of  Brahmanas  are  (the 
portions  oO  the  thunder ;  the  chariots  of  the 
kshatryas  ane  (also  the  portions  of)  the 
thunder.  The  charity  of  the  Vaisyas  are 
(also  the  portions  of)  the  thunder,  and  the 
services  of  the  Sudras  are  (also  the  portion 
©0  the  thunder. 

52.  The  horses  of  the  Kshatryas  being 
the  portions  of  the  thunder,  it  is  said  they 
are  never  to  be  killed.  The  portions  of  the 
chariots  (the  horses)  are  the  offspring  of 
Vadaba.  Those  amongst  them  that  are 
Suras 

53.  Are  capable  of  assuming  any  colour 
at  pleasure,  of  going  any  where  at  will,  and 
of  running  at  its  owner's  will.  These  horses 
of  mine  born  m  the  Gandharva  region  will 
always  fullfil  your  desire. 

Arjuna  said  :— 

54.  O  Gandharva,  if  you  give  me  out  of 
your  satisfaction  for  obtaining  life  in  a  crisis, 
these  horses  and  the  wealth  of  science  I 
shall  not  accept  it. 

The  Qaudlumra  said  :— 

55'  A  meeting  with  an  illustrious  person 
fe  always  a  matter  of  gratification.  Be- 
sides you  have  given  me  my  life.    Thus 


beifig    pleased    With  you,   t  give  yeu  thd 
science. 

56.  O  best  of  the  Bharata  rdce,  d 
Vivatsa,  so  that  the  obligation  may  be  not 
only  on  orte  side,  I  shall  take  from  you  your 
excellent  and  eternal  fire- weapon. 

Aryuna  said  :— 

57.  O  Gandharva,  I  shall  taka  your 
horses  in  exchange  of  my  weapon.  Let  our 
friendship  be  ever-lasting.  O  friend,  tell 
me  that  from  which  the  danger  of  ours 
(human  beings)  arises  from  the  Gandharvas. 

58.  O  Gandharva,  we  are  all  chastisers 
of  foes  ;  we  are  all  learned  in  the  Vedas,  and 
(we  are  all)  virtuous.  Tell  us  why  we  were 
censured  by  you  when  travelling  at  nights 

The  Gandharva  said  :— 

59.  O  sons^f  Pandu,  you  do  not  keejl 
fire ;  you  have  no  wives  ;  you  have  no  Brah- 
manas walking  before  you ;  therefore  yoxi 
were  censured  by  me. 

60.  The  Yakshas,  the  Rakshashas,  the 
Gandharvas,  the  Pishachas,  the  Uragas,  and 
the  Danavas  are  wise  and  intelligent.  They 
speak  much  of  the  Kuru  race. 

61.  O  hero,  I  have  heard  from  Narada 
and  other  Rishis  the  accomplishments  of 
your  intelligent  ancestors. 

62.  While  roaming  over  the  earth  attired 
in  her  ocean -cloth,  I  myself  have  seen  the 
great  prowess  of  your  race. 

63.  O  Aryuna,  I  personally  know  your 
preceptor,  the  illustrious  son  of  Bharadwaja 
(Drona),  who  is  celebrated  in  the  jJiree 
worlds  for  his  learning  in  the  Vedas  and  the 
science  of  archery. 

64.  O  best  of  the  Kuru  race,  O  Partha, 
I  know  also  Dharma,  Vayu,  Indra,  Ashwi- 
nis.  and  Pandu. — these  six  spreaders  of  the 
Kuru  race.  These  (six)  excellent  celestials 
and  man  are  your  fathers. 

65 — 66.  Knowing  too  that  you  are  high- 
souled,  you  are  illustrious,  you  are  the  fore- 
most of  all  wiclders  of  arms,  you,  all  brothers, 
are  great  heroes,  you  are  virtuous  and  ob- 
servant of  vows,  your  understandings  and 
hearts  are  excellent,  and  your  behaviour 
faultless,  I  still  censured  you. 

67.  O  descendant  of  Kuru,  no  man,  pos- 
sessing strength  of  arms,  ought  to  bear  with 
patience  any  ill  usage  before  his  wife. 

68.  O  son  of  Kunti,  our  strength  special- 
ly increases  at  the  time  of  night.  As  1  was 
accompanied  by  my  wife,  1  was  filled  with 
wrath. 

69.  O  best  of  all  vow-observine  men,  I 
was  vanquished  by  you  in  battle  ;  near  from 
me  the  reasons  for  which  1  was  discomfi- 
tted. 


240 


MAHAfiHARATA. 


70.  Bramhacharja  is  a  great  virtue, 
you  are  in  it  (leading  that  mode  of  life).  O 
Partha,  it  is  for  this  that  I  was  defeated  by 
you  in  battle. 

71.  O  chastiser  of  foes,  if  any  Kshatrya, 
engaged  in  the  exercise  of  his  desire,  fight 
witii  us  at  night,  he  can  never  escape  from 
us  with  his  life. 

72.  O  Partha,  a  Kshatrya,  engaged  in 
the  exercise  of  his  desire,  may  defeat  all  the 
wanderers  of  night  (as  we  are),  if  he  is  sancti- 
fied by  Brahma,  and  if  he  assigns  the  cares 
of  his  state  to  his  priest. 

n^ 74.    O    descendant  of    Tapati,   men 

should,  therefore,  always  employ  learned  and 
self-controlled  priests  for  the  acquisition  of 
every  good  fortune  that  he  desires  (to  gekj. 
That  man  is  fit  to  be  the  priest  of  kings  who  is 
engaged  in  the  study  of  the  Vedas  and  their 
six  branches,  who  is  pure  and  truthful,  and 
who  is  virtuous-minded  and  self-controlled. 

75.  That  king  becomes  ever  victorious 
(in  this  world)  and  obtains  heaven  in  the 
next,  who  has  a  priest,  who  is  learned  m  the 
precepts  of  morals,  who  is  a  master  of 
words  and  who  is  pure  and  well-behaved. 

76.  The  king  should  always  select  an 
accomplished  priest  who  can  protect  what  he 
has  and  acquires  what  he  has  not. 

77.  He,  who  desires  his  own  prosperity, 
should  ever  be  guided  by  his  priest ;  he  may 
then  acquire  the  whole  earth  attired  in  her 
ocean-cloth. 

78.  O  descendant  of  Tapati,  a  king,  who 
is  without  a  Brahmana.  can  never  aA:quiTe 
any  land  by  his  bravery  or  nobility  of  birth 
only. 

79.  O  spreader  of  the  Kuru  race,  there- 
fore, know  that  the  kingdoms  with  Brahma- 
nas  at  their  heads  can  be  retained  for  long. 

Thus  ends  the  hundred  and  seventy  second 
chapter^  the  words  of  the  Gandharva^  in  the 
Chaitraratha  of  the  Adi  Parva^ 


CHAPTER    CLXXIIl. 
(CHAITRARATHA  VAR\\)—Contd. 

Arynna  said  :— 

X.  You  have  addressed  me  as  the  des- 
cendant of  Tapati.  I  wish  to  know  what 
the  precise  signification  of  this  word  is. 

2.  O  blessed  being,  we  are  the  sons  of 
Kunti.  therefore,  we  are  Kaunteyas^  but  who 
is  Tapati  that  we  should  be  called  Tapatyas, 
1  desire  to  hear  about  it. 


Vaisliampayana  said  :— 

3.  Having  been  thus  addressed  by  the 
son  of  Kunti,  Dhananjaya,  that  Gandnarva 
narrated  the  story  who  is  celebrated  in  the 
three  worlds. 

The  Gkmdharva  said:— 

4.  O  Partha,  O  foremost  of  all  intelli* 
gent  men,  I  shall  duly  narrate  to  you  id 
detail  this  interesting  story. 

5.  Hear  with  attention  what  I  say  about 
the  rea^n  for  which  I  addressed  you  as 
Tapatya. 

6.  He,  who  pervaded  the  whole  firma- 
ment by  his  light,  had  a  daughter,  named 
Tapati, — equal  to  himself  (in  effulgence). 

7.  That    daughter  of    the    Vivashwata 
(Tapati)  was  the  younger  sister  of  Savitri.  • 
She  was  ;celebrated  in  the  three  worlds  and 
devoted  to  asceticism. 

8.  There  was  none  equal  to  her  in  beauty 
amongst  the  Deva,  the  Asura,  the  Vaksha 
the  Raksha,  the  Apsara,  and  the  Gandhar- 
va  ladies. 

9.  Sh#  was  perfectly  semetrical  in  body 
and  faultless  in  features  ;  she  had  black  and 
large  eyes  ;  she  was  attired  in  beautiful 
robes  ;  she  was  chaste  and  exceedingly  well- 
conducted. 

10.  O  descendant  of  Bharata,  seeing  her, 
Vivashwata  thought,  there  was  none  who 
had  beauty,  accomplishments,  good  be- 
haviour and  learning  to  be  fit  for  her 
husband. 

11.  Seeing  that  his  daughter  had  attain- 
ed the  age  of  puberty  and  that  she  was 
worthy  of  being  bestowed  on  a  husband,  he 
had  no  peace  of  mind,  for  he  always  thought 
on  whom  he  should  bestow  her. 

12.  O  son  of  Kunti,  that  best  of  the 
Kurus,  the  son  of  Riksha,  the  mighty  king 
Samvarana,  worshipped  Surya 

13.  With  due  offers  of  Aryha^  garlands 
and  scents,  with  being  alwa3rs  pure  and  holy, 
and  with  vows,  fasts  and  asceticism  of  various 
kinds. 

14.  The  descendant  of  Puru  (Samvarana) 
worshipped  the  deity,  effulgent  in  all  his 
glory,  with  devotion,  humitily  and  piety. 

15.  Thereupon  Surya,  seeing  Samva- 
rana, learned  in  the  precepts  of  religion  and 
matchless  in  the  world  for  his  beauty,  con- 
sidered him  to  be  the  fittest  husband  for  (his 
daughter)  Tapati. 

16.  O  descendant  of  Kuru,  Surya  then 
desired  to  bestow  his  daughter  on  that  ex- 
cellent king  Samvarana  of  the  Kuru  racei 
who  was  cdebrated  all  over  the  world, 


ADI   PARVA. 


24t 


t^.  As  Surya  In  the  heavens  fills  the 
firmament  with  his  splendour,  so  did  king 
Samvarana  fill  every  region  on  the  earth 
With  the  splendour  of  his  good  achieve- 
ments. 

t8.  O  Partha,  as  men  learned  in  the 
Vedas  worship  the  sun  mannifests  in  all  his 
glory,  so  did  all  men  except  the  Brahmanas 
worship  Samvarana. 

19.  Blessed  with  ^ood  fortune,  the  king 
(Samvarana)  excelled  Soma  (moon)  in  soo- 
thing the  hearts  of  freinds  and  Surya 
(sun)  in  schorching  the  hearts  of  the 
enemies. 

20.  O  descendant  of  Kuru,  Tapana  him- 
self resolved  upon  bestowing  Tapati  on  the 
king  (Samvarana)  endued  with  such  virtue 
and  accomplishments. 

21.  O  Partha,  once  upon  a  time  that 
king,  blessed  with  good  fortune  and  endued 
with  great  prowess,  went  out  to  hunt  in  the 
woods  on  the  mountains. 

22.  When  thus  hunting,  the  horse  of  that 
king  of  the  Kuru  race  was  overcome  with 
hunger  and  thirst,  and  he  (horse)Jdied  on  the 
mountains. 

23.  O  Partha,  abandoning  the  dead 
horse,  the  king  walked  on  the  mountain  and 
saw  a  maiden  of  large  eyes  and  matchless 
beauty. 

24.  That  chastiser  of  foes,  that  best  of 
kings,  himself  being  alone  and  the  maiden 
being  also  alone,  stood  motionless,  and 
he  steadfastly  g^ed  at  her. 

25.  The  king  regarded  her  for  her 
beauty  as  the  goddess  Lakshmt.  He 
regarded  her  beauty  to  be  the  embodiment 
of  the  rays  emanating  from  the  sun. 

26.  In  splendour  of  body,  she  resembled 
a  flame  of  fire,  and  in  benignity  and  loveli- 
ness she  resembled  the  spotless  disc  of  the 
moon. 

27.  The  black-eyed  maiden,  standing  on 
the  moimtain  breast,  looked  like  a  bright 
statue  of  gold. 

28.  In  consequence  of  the  beauty  and 
splendour  of  that  maiden  the  mountain 
itself  with  its  creepers  and  plants  appeared 
as  if  it  has  been  converted  into  gold. 

29.  The  sight  of  that  maiden  inspired  the 
king  with  a  contempt  for  all  the  women  of 
the  world  that  he  had  seen  before.  Seeing 
her,  the  king  considered  hb  eyes  blessed. 

30.  Nothing  that  the  king  has  seen  from 
the  day  of  his  birth  could  equal,  he  argued, 
the  beauty  of  that  girl. 

31.  (He  thought)  "The  creator  has 
created  the  beauty  of  this  beautiful-eyed 
maiden  after  churning  the  whole  worla  of 


the  Devas  and  the  Asaras  and  the  human 
beings."  The  king's  heart  and  eyes  were 
captivated  by  that  maiden,  as  if  they 
became  bound  in  ropes ;  he  remained 
rooted  to  the  spot  deprived  of  his  senses. 

32.  Thus  arguing,  the  king  Samvarana 
considered  that  maiden  as  matchless  in  the 
wealth  of  her  beauty  in  the  three  worlds. 

33.  The  king  of  the  noble  birth,  seeing 
that  blessed  beauty,  was  pierced  by  the 
arrows  of  the  god  of  love. 

34.  Having  been  burnt  in  the  very  schor- 
ching fire  of  Kama  (desire),  he  (the  kin^) 
thus  spoke  to  that  charming  maiden,  still 
innocent  though  in  her  full  youth. 

The  Samvarana  said  :— 

35.  O  lady  of  tapering  thighs, — who  and 
whose  are  you  ?  Why  are  vou  staying  here  ? 
O  lady  of  sweet  smiles,  why  do  you  wander 
alone  m  these  solitary  woods  7 

36.  You  are  perfectly  faultless  in  your 
every  feature;  decked  in  every  ornament, 
you  seem  to  be  the  coveted  ornament  of 
those  ornaments  themselves. 

37.  You  seem  to  be  not  a  Devi  or  an 
Asuri,  or  a  Yakshmi,  or  a  Rakshashi ;  you 
are  not  a  Nagini  or  a  Gandharvi  or  a 
Manushi. 

38.  O  excellent  lady,  the  best  ol  women 
that  I  have  seen  or  heard  of  can  not  equal 
you  in  beauty. 

39.  O  ladv  of  beautiful  feature,  seeing 
your  face  which  is  loi^lier  than  the  moon, 
and  your  eyes  like  the  lotus  leaves,  I  am 
oppressed  by  the  god  of  love. 

The  Oandharva  said  :-— 

40.  The  king,  oppressed  by  desire,  thus 
addressed  her  in  the  solitary  woods,  but  she 
did  not  speak  a  word  in  reply. 

4t.  When  the  kinc^  repeatedly  asked  her 
thus,  the  large^eyed  maiden  qukJtIy  dis- 
appeared in  the  very  sight  of  the  king  like 
a  flash  of  liglftning. 

42.  The  king  then,  likfe  one  who  has  los 
his  reason,  wandered  through  the  whole 
forest  in  search  of  that  1otus'>eyed  maiden. 

43.  Having  failed"  to  find  her,  that  best 
of  kings  gave  vent  to  much  lamentations,  and 
he  remained  motionless  in  grief  for  some- 
time. 

Thus  ends  the  hundred  and  seventy  third 
chapter,  the  history  ^of  Tapati,  in  the 
Chaitraratha  of  the  Adi  Parva. 


31 


^f 


MAHABHARATA. 


CHAPTER   CLXXIV. 

(CHAITRARATHA  PARVA)— r<?«W. 

iThe  GandharTa  said  :— 

1.  On  the  disappearance  of  the  maiden, 
tiiat  chastfier  of  foes  %\w  king,  being  de- 
iM-ived  of  bis  senses  by  desire,  fell  on  the 
ground. 

2.  On  his  falling  down  on  the  ground, 
that  maiden  of  sweet  smiles  and  of  swelling 
and  round  hips,  appeared  again  before  the 
king. 

3*<  The  blessed  beauty  (Tapati)  then  spoke 
t«  that  king,  the  perpetuator  <rf  the  Rum 
race,  these  sweet  words. 

4 — 5.  Sweetly  smiling,  Tapati  spoke  thus 
in  sweet  words,  ^  Rise,  rise,  O  chastiser  of 
foes,  be  blessed.  O  best  of  kings,  you  are 
celebrated  in  the  world,  it  does  not  befit 
you  to  lose  vour  senses."  Haying  been  thus 
addressed  by  her  in  these  sweet  words, 

6.  The  king  (opening  his  ^es)  saw 
before  him  that  maiden  of  swelling  hips. 
The  king  then  addressed  that  black-eyed 
maiden  thus, 

7 — 9*  In  accents  weak  with  emotion,  and 
his  heart  burning  with  the  Bre  of  desire,  **  O 
black-eyed  beauty,  O  excellent  lady,  be 
blessed.  I  am  burning  with  desire ;  and  I, 
therefore,  solicit  you.  Accept  me,  my  life  is 
ebbing  away.  O  lad\  of  laree  eyes,  O  lotus- 
eyed  beauty,  it  is  all  K>r  (not  having  obtained) 
you.  The  ^od  of  love  pierces  me  day  and 
night  with  his  arrows.  O  blessed  lady,  I  have 
been  bitten  by  Kama  (the  god  of  love)  who 
is  like  a  large  snake. 

to.  O  lady  of  faultless  features,  O  lady 
of  tapering  thighs,  O  lady  of  sweet  voice  as 
that  of  the  Kinnaris,  have  mercy  on  me  f 
my  life  depends  on  you. 

II.  O  lady  of  beautiful  and  faultless 
features,  O  fady  with  the  face  like  the  lotus 
or  the  moon,  O  timid  lady,  I  shall  certainly 
be  unable  to  live  without  you. 

S2»  O  lotus-eved  lady,  O  lady  of  large 
eyes,  the  god  of  love  is  incessantly  piercing 
me,  be  mercifuf  towards  ine« 

13.  O  btack-eyed  lady,  you  should  not 
abandon  me.  O  KaDdM>me  lady,  you  should 
relieve  me  from  such  afAiction  by  giving 
me  your  love. 

14.  O  blessed  beauty,  at  the  very  Brst 
sieht,  my  heart  has  been  captivated  by  you. 
My  mind  wanders.  Seekig  you,  I  cfo  not 
Kke  to  cast  my  eyes  on  any  other  woman. 

^.    O  beautiful  maiden,  be  mierctfu), — 

I  am  your  obedient   (slave),    (I  am)  your 

adorer ;  accept    me*    O  beautiful   lady,   O 

Iarge-e}'ed  maiden,  as  soon  as  I   saw  you, 

he  god  ol  love. 


16.  Entered  my  heart,  and  he  is  piercini^ 
me  with  his  arrows.  O  laige-eyea  lady, 
O  lotus-eyed  beauty,  the  great  fire  of  desire 
is  burning  within  me, 

17 — 18.  Extinguish  that  fire  Inr  throwing^ 
on  It  the  water  m  your  love.  O  beautiful 
lady,  pacify,  by  becoming  mine,  the  irrepres- 
sible god  of  love  that  has  appeared  here  (in 
my  heart)  armed  with  bow  and  arrows; 
he  pierces  me  incessantly  with  his  sharp 
arrows. 

19.  O  beautiful -featured  maiden,  O  lady 
of  tapering  hips,  marry  roe  according  to 
the  Gandharva  form,  for  of  all  kinds  of 
marriage  the  Gandharva  form  has  been  said 
to  be  the  best.*' 

Tapati  said  :— 

20.  O  king,  I  am  not  the  mistress  of  my 
ownself.  Know  me  to  be  a  maiden  living 
under  the  control  of  itiy  father.  If  you  really 
love  me,  ask  me  of  my  father, 

21.  Oking,  you  say  that  your  heart  has 
been  robbed  by  me;  but  you  too  bave 
robbed  my  heart  at  the  first  sight. 

22.  O  best  of  kings,  1  am  not  the  mis- 
tress of  my  body ;  therefore  I  do  not  go  near 
you.    Women  nrc  never  independent. 

23.  Is  there  any  girl  in  the  three  worlds 
who  would  not  desire  for  her  husband  such 
a  kl>ig  as  you, — kind  to  all  your  dependents 
and  tx>m  of  a  noble  race. 

24.  Therefore,  when  the  opportonky 
comes,  ask  me  of  my  father  Aditya  with 
due  salutation,  ascetic  penances  and  vows. 

25.  O  king,  O  chastiser  of  foes,  if  my 
father  bestows  me  on  you  when  asked,  I 
shall  ever  be  your  obedient  (wife). 

26.  My  name  is  Tapati,  I  am  the3rounger 
sister  of  Savitri.  O  best  of  Kshatryas,  I  am 
the  daughter  of  Surya,  the  illuminator  of  the 
Universe. 

Thus  ends  tht  hundred  and  the  seventy^ 

fourth  chapter^  the  history  of  Tapati^  in  the 
Chaitraratha  of  the  Adi  Parva, 


C  HAPTER  CLXXV. 
(CHAITRARATHA  PA RV A).— Coit^rf. 

The  Oandliarva  said  :— 

1.  Having  said  this,  that  ^ultless 
(maiden)  soon  ascended  the  skies  ;  on  this 
the  king  again  fell  down  on  the  ground. 

2.  In  searching  that  best  of  kings,  that 
monarch's  ministers  and  attendants  saw  bint 
there  in  that  state  in  the  great  forests 


KT>\  PArVX. 


^41" 


3—4,  Seeing  that  excellent  king,  that 
great  bowman,  lying  forsaken  on  the  ground 
like  a  rain^bow  dropped  from  the  sky, 
liis  chief  minister  became  like  one  burnt  by 
a  flame  of  fire.  Coming  hastily  to  him  with 
SLfEection  and  respect, 

5.  As  a  father  raises  up  the  son  fallen 
(on  the  ground)  he  raised  up  the  king,  lying 
senseless  on  the  ground  having  been  de- 
prived of  has  senses  by  desire, 

6.  Old  in  ^sdom  as  in  age,  and  in 
achievements  as  in  policy,  the  minister  be- 
came easy  of  mind  when  he  raised  him  up. 

7.  He  spoke  to  him  these  words,  both 
sweet  and  beneficial,  **  O  best  of  men,  do 
not  fear.     O  sinless  one,  be  Wesscd." 

8.  The  miniver  thought  the  king,  that 
destroyer  of  hostile  forces,  had  been  lying 
on  the  ground  being  overcome  with  hunger, 
thirst  and  fatigue.  ' 

9.  He  sprinkled  on  the  crownless  head 
of  the  Wing  cold  water  fragrant  with  the 
perfume  of  lotus. 

10.  Thereupon,  the  mighty  king  regain- 
ed his  consciousness  ;  he  then  sent  away  all 
lib  attendants  except  that  one  minister. 

!!•  When  that  large  number  ofatten- 
<lants  had  gone  away  at  the  command  of 
the  king^,  the  king  again  sat  down  on  the 
mountain  breast. 

12.  Then  the  king  becoming  pure  and 
folding  his  hands,  worshif^>ed  Surya  with 
his  face  turned  upwards  on  that  best  of 
mountains. 

13.  That  chastiser  of  foes,  the  king 
Samvarana,  also  mentally  thought  of  his 
priest,  that  excellent  Rishi,  VashStha. 

14.  The  king  remained  there  for  <l4ys 
and  nights  without  intermission;  and  on 
the  twclvth  day  the  Brahmana  Rishi 
(Vashistha)  came  to  him. 

15.  That  great  self-controlled  Rishi 
knew  by  his  ascetic  power  that  the  king's 
heart  was  stolen  by  Tapati. 

16.  As  soon  as  that  virtuous-minded  and 
the  best  of  Rishis  knew  this,  he  became 
desirous  of  benefitting  the  king  and  gave 
him  hbassurances. 


to  you.     Tdl  mt 


*'0  great  Rishi,  welcome 
what  is  your  desire. 

20.  O  greatly  fortOnate  man,  O  foremost 
ot  aii  eloquent  men,  whatever  you  desire 
to  have,  I  shall  give  you  however  difficult  it 
may  be  to  give," 

21.  Having  been  thus  addressed  after 
duly  bowing  down  his  head  to  him  the 
Kishi  Vashistha  of  great  ascetic  merit,  thus 
replied    to    Vivaswata. 

Vashistha  said :— 

22.  O  Vivaswata,  1  ask  irf  you  for 
bamvarana  your  daughter,  named  Tapati\ 
the  younger  sister  of  Savitri. 


wi 


.„'7-.  In  the  very  sight  of  the  king,  the 
Ulustnous  Rishi  ascended  the'sky  in  order  to 
see  Surya, — he  himself  being  as  effulgent  as 
that  luminary. 

18.  Thereupon,  the  Brahmana  (Vashistha) 
came  with  joined  hands  to  the  deity  of  one 
thousand  rays,  and  he  then  introduced 
himself  by  spying,  "  I  am  Vashistha." 

ig.  Then  the  greatly  effulgent  Vivas- 
wata thus  spoke  tQ  thftt  ^^IciU  Brahmana, 


23.  He  (Samvarana)  is  a  mighty  king 
..nh  great  achievements :  he  is  learned  in  the 
mystenes  of  religion,  and  he  is  high-mindedv 
O  ranger  of  sky,  Samvarana  is  the  fittest 
husband  for  your  daughter^ 

The  Oandharva  said  :— 

24.  Having  been  thus  addressed^  Viva* 
kara  (Surya)  resolved  upon  bestowing  (his 
daughter  on  Samvarana),  and  saluting  the 
Rishi  thus  replied, 

25.  "O  Rishi,  Samvarana"  is  the  best  of 
kings;  you  are  (also)  the  best  of  all  Rishis  ; 
Tapati  is  (surely)  the  best  of  all  women  ;  what 
€lse  could  be  done  but  to  be3tow  her  (on 
Samvarana)! 

26.  Then  Tapana  himsdf  gave  to  the 
illustrious  Vashistha  (his  daughter)  Tapati 
^f|  perfectly  faultless  features,  so  that  she 
niight  be  bestowed  on  Samvarana* 

17.  The  great  Rishi  Vashistha  accept 
ted  that  maiden  Tapati,  and  taking  leave  of 
Surya  he  came  back  to  the  place, 

28.  Where  that  best  of  the  Kurus,  the 
king  of  celebrated  acheivements,  was*  That 
king  who  had  been  possessed  of  desire  and 
whose  heart  was  completely  fixed  on  hef 
(Tapati) 

29.  Became  exceedingly  glad  on  seeing 
that  celestial  maiden  Tapati  of  sweet  smiles 
led  towards  him  by  Vashistha. 

30.  That  maiden  of  fair  eye-brows  came 
down  from  the  sky  as  lightning  comes 
down  from  the  clouds  illuminating  the  ten 
points  of  heaven. 

31.  The  illustrious  Rishi  of  pure  soul 
Vashistha  came  to  that  king  when  his  vow 
of  the  twelvtfi  night  was  over. 

32.  Thus  Samvarana  obtained  (Tapati) 
as  his  wife  by  worshipping  t(je  propitious 
lord  (Surya)  by  ascetic  penances  and  by  the 
help  of  the  great  effirfgence  of  Vashistha. 

33.  That  best  of  kings  accepted  the  hands 
of  Tapati  in  due  form  on  the  breast  of  that 
mountain  frequented  by  the  Ctlestials  and 
the  Gandhanra^i 


imHABHARATA. 


34.  The  royal  sag«  (Samvarana)  with 
the  permission  of  Vashistha  desired  to  sport 
with  his  wife  on  that  mountain. 

35.  He  ordered  the  minister  to  rule 
over  his  capital,  his  kingdom,  his  woods 
and  forests. 

36.  Then  bidding  farewell  to  the  king, 
Vashistha  left  him  and  went  away.  There- 
upon, the  king  ^^ported  on  that  mountain 
like  a  celestial. 

37.  The  king  sported  with  his  wife  in  the 
woods  and  forests  on  that  mountain  for 
twelve  (long)  years. 

38.  O  descendant  of  Bharata,  for  those 
twelve  years  the  god  of  one  thousand  eyes 
(Indra)  did  not  pour  any  rains  on  the 
capital  and  the  kingdom  of  that  king. 

39.  O  chastiser  of  foes,  when  that  season 
of  draught  commenced,  all  the  people,  to? 
gether  with  plants,  corns  and  animals  began 
to  die. 

40.  During  that  terrible  season  (of  draught,) 
not  ev^  a  drop  of  dew  fell  on  the  earth,  and 
(consequently)  no  corn  was  grown. 

41.  Thereupon  the  people,  afHicted  with 
the  fear  of  hunger,  left  their  houses  in  des- 
pair and  fled  in  all  directions. 

42.  The  famished  people  of  the  city 
and  the  country  abandoned  their  wives  ana 
children  and  grew  reckless  of  one  another. 

43.  The  people,  being  afflicted  with 
kunger  and  starvation,  became  like  dead 
skeletons;  and  the  city  looked  like  the 
laitd  of  the  king  of  the  dead  full  of  ghostly 
beingrs. 

44.  Thereupon,  seeing  the  kingdom  in 
such  a  state,  the  illustrious  Rishi,  the  best  of 
ascetics,  the  virtuous- minded  Vashistha, 
thought  of  remedying  the  evil. 

45.  O  king,  he  brou^rht  back  that  best 
of  kings  (Samvarana)  with  his  wife  (Tapati) 
to  that  city,  after  he  had  passed  many  years 
with  her. 

46—47.  When  that  best  of  kings  again 
entered  his  capital,  the  state  of  things  be- 
came as  before,  the  god  of  one  thousand 
eyes,  the  slayer  of  Asuras,  poured  rain  in 
abundance ;  and  he  caused  corn  to  g^ow. 
Thus  being  revived  by  that  virtuous-mmded 
and  that  best  of  kings  (Samvarana),  the 
cnnital  and  the  country  became  exceedingly 
glad. 

48.  Thereupon  the  king  with  his  wife 
Tapati  performed  sacrifices  for  twelve  years, 
as  Indra  did  with  (his  wife)  Shachi. 

49.  O  Partha,  this  is  the  history  of  the 
reatly  blessed  Tapati  of  old,   the  cfaughter 

*f  Vivaswata,  It  \s  for  her  you  arc  Tapatya, 


50.  O  Aryuna,  the  king  Samvarana  begat 
on  Tapati  a  son,  named  Kuru.  Bom  in  the 
race  of  Tapati,  you  are  called    Tapatya, 

Thus  ends  the  hundred  and  seventy  fifth 
chapter t  the  history  ef  Tapati^  in  the  Chai^ 
traratha  of  the  Adi  Parva, 


CHAPTER   CLXXVI. 
(CHAITRARATHA  PARVA)— Caif^^. 

Vadsliampayana  said :~ 

1.  Hearing  these  words  of  the  Gandharva, 
that  best  of  the  Bharata  race,  Aryuna,  was 
filled  with  devotion  (towards  him),  and  he 
stood  as  manifest  as    the  full  moon. 

2.  His  curiosity  being  excited  by  what 
he  heard  of  Vashistha's  ascetic  power,  that 
best  of  the  Kurus,  that  great  bowman, 
thus  spoke  to  the  Gandharva, 

3.  "I  desire  to  hear  the  history  of  the 
Rishi  whom  you  have  mentioned  by  the 
name  of  Vashistha.  Tell  me  all  about  him 
in  detail. 

4.  O  chief  of  the  Gandharvas,  tell  me 
who  this  illustrious  Rishi  was, — he  who  was 
the  priest  of  our  forefathers." 

The  Gktndharva  said  :-* 

5— -6.  Vashistha  was  the  Brahma's  son 
bom  of  his  mind ;  and  he  was  the  husband  of 
Anindhati.  Ever  difficult  of  being  conquered 
even  by  the  celestials.  Desire  and  Anger, 
having  been  conquered  by  his  ascetic 
penances,  shampooned  his  feet.  He  was  So 
high-souled  that  he  did  not  exterminate  the 
Kaushikas, 

7.  Though  the  excellent  Rishi's  anger  was 
excited  by  Vishwamitra,  though  he  was 
afflicted  at  the  loss  of  his  sons,  though  he  was 
powerful,  yet  he  appeared  to  be  powerless. 

8 — 0.  He  did  not  perform  any  dreadful 
deed  wr  destroying  Vishwamitra.  Like  the 
great  ocean  which  does  not  cross  its  shore, 
he  did  not  transgress  the  law  of  Varna  by 
bringing  back  his  sons  from  the  land  of  t>^ 
dead.  It  is  by  obtaining  this  self -controlled 
and  illustrious  (Rishi),  the  kings, 

10.  (Namely)  Ikshaku  and  others,  became 
the  lords  over  the  whole  earth.  Getting  tlte 
excellent  Rishi  Vashistha  as  their  priest, 

11.  O  descendant  of  Kuru,  O  best  of  the 
Panel nvas,  these  kings  performed  many  great 
sacrifices.  That  Brahmarshi  performed 
the  priestly  duty  of  all  these  excellent  kings, 
as  Vrihashpati  did  that  of  the  celestials. 

12.  Therefore,  seek  to  appoint  as  your 
priest  an  accomplished  Brahmana  in  whose 
neart  virtue  predominates  and  who  is  learned 
in  the  Vedas, 


ADI   PARVA. 


US 


13.  O  Partha,  a  Kshatrya  of  noble  birth 
should  first  appoint  a  priest,  if  he  is(at  all) 
desirous  of*  extending  his  dominions  by  con- 
quering the  earth.  He,  who  is  desirous  of 
conquering  the  earth,  should  have  a 
Brahmana  before  him. 

14.  Therefore  let  an  accomplished  and 
learned  Brahmana,  who  has  conquered  his 
senses  and  who  is  learned  in  Dharma,  Artha 
and  Kama,  be  your  priest. 

Thus  ends  the  hundred  and  seventy  sixth 
chapter p  whom  to  appoint  a  priest f  in  the 
Chaitraratha  of  the  Adi  Parva, 


CHAPTER    CLXXVII. 
(CHAITRARATHA    PARVA)— Contd. 

Aryima  said :~ 

1.  How  arose  the  hostility  between 
Vishwamitra  and  Vashistha,  both  of  whom 
lived  in  celestial  hermitages  ?  Tell  us  all  this 
in  detail. 

The  Oandharva  said  :— 

2.  O  Partha,  this  history  of  Vashistha  is 
considered  as  a  Purana  in  all  the  worlds. 
Lbten  to  mc  as  I  recite  it  in  detail. 

3.  O  best  of  the  Bharata  race,  there  was 
a  great  king  in  Kannyakubja ;  known  in  the 
world  by  the  name  of  Gadhi, —  he  was  the 
son  of  Kushika. 

4.  His  son  was  known  by  the  name  of 
Vishwamitra.  That  chasiiser  of  foes,  Vishwa- 
mitra, was  virtuous-minded  ;  and  he  had  a 
large  army  of  troops  and  beasts  of  burdens. 

5.  He  wandered  with  his  ministers  in  the 
deep  forest  for  the  purpose  of  hunting. 
Killing  deer  and  boars,  he  roamed  through 
the  charming  marshes. 

6.  Being(one  day)  fatigued  and  thirsty 
by  the  exercise  of  the  hunt  that  best  of  men, 
came  to  the  hermitage  of  Vashistha. 

7.  Seeing  him  coming,  the  illustrious  and 
blessed  Rishi,  Vashistha,  advanced  to  salute 
that  best  of  men,  Vishwamitra. 

8.  O  descendant  of  Bharata,  he  (Vash- 
istha) worshipped  him  (Vishwamitra)  by 
asking  his  welfare,  by  offering  Arghya  and 
water  to  wash  his  face  and  feet,  and  by 
collected  forest  fruits  and  Ghee, 

9.  The  illustrious  Rishi  had  a  Kamadhenu, 
(a  cow  yielding  every  thing  as  desired.) 
When  she  was  addressed  by  saying  *'  Give" 
she  always  gave  what  was  desired. 

10 — 12.  O  Aryunn,  the  Rishi  received 
from  her  various  wild  fruits,  and  grown  corn 
of  gardens  and   fidU&y  milk,    many    excel- 


lent nutritious  viands  filled  with  six  different 
kinds  of  juice  which  was  like  ambrosia  itself, 
various  other  kinds  of  enjoyable  things  of 
ambrosial  taste,  thinj^s  for  drinking  and 
eating,  for  lapping  and  sucking,  and  many 
precious  ^ems  and  various  costly  robes.  Witn 
these  desirable  objects  in  profusion,  the  king 
(V^ishwamitra)  was  worshipped.  And  he  with 
his  ministers  and  troops  was  became  exceed* 
ingly  glad. 

13 — 14.  He  (Vishwamitra)  became  verv 
nriuch  astonished  to  see  that  cow  which  had 
six  elevated  limbs,  beautiful  flanks  and  hips, 
fine  broad  limbs,  frog-like  prominent  eyes, 
beautiful  size,  high  udders,  faultless  make, 
straight  and  up-lifted  ears,  handsome  horns 
and  well -developed  head  and  neck. 

15.  O  prince,  that  king,  the  son  of  GadhI, 
was  exceedingly  gratified  with  all  that  he 
saw,  and  very  much  praising  (the  cow) 
Nandini  he  thus  spoke  to  the  Rishi 
(Vashistha), 

16.  **0  Brahmana,  O  great  Rishi,  give 
me  (your)  Nandini  (cow)  in  exchange  often 
thousand  kine,  or  of  my  kingdom.  (Give  her 
to  me)  and  enjoy  my  kingdom. 

Vashistha  said  :— 

17.  O  sinless  one,  this  milk-giving  cow  is 
kept  by  me  for  the  purposes  of  the  celestials, 
the  Pitris  and  the  guests,and  for  my  sacrifices. 
Nandini  cannot  he  given  (to  you)  in  exchange 
of  even  your  kingdom. 

Vishwamitra  said  :— 

18.  I  am  a  Kshatrya,  and  your  respected 
self  is  a  Brahmana  devoted  to  study  and 
asceticism.  Is  there  prowess  in  Brah- 
manas  who  are  peaceful  and  have  their  souls 
under  control  ? 

19.  When  you  do  not  give  me  what  I 
desire  to  have  in  exchange  of  ten  thousand 
kine,  I  shall  not  abandon  the  duty  of  my 
race  (that  of  the  Kshatrya).  I  will  take 
your  cow  by  force. 

Vashistha  said  :— 

20.  You  are  a  powerful  king,  you  are  a 
Kshatrya  possessing  great  strength  of 
arms  ;  do  what  you  desire  without  delay  and 
without  stopping  to  consider  over  it. 

TheGandharva  said:— 

21.  O  Partha,  having  been  thus  addres- 
sed, Vishwamitra  then  siezed  the  cow  Nan- 
dini as  white  as  the  swan  or  tlic  moon. 

22.  He  dragged  her  hither  and  thither 
and  afflicted  her  by  striking  her  with  a  stick.' 
The  blessed  Nandini  cried  piteously  and 
came  near  Vasliisdia, 


M4 


maha&iiarata. 


23.  O  Partha,  iht  stood  near  hinj  with 
Up-lilted  face  staring  at  the  illustrious  Rishi. 
Ttiough  very  much  iU-treated,  she  did  not 
quit  the  Rishi's  hermitage. 

VasMstlia  said:— 

24.  O  amiable  Nandini,  you  are  crying 
acrain  and  again,  and  I  hear  your  cries.  But 
Vishwamitra  is  taking  you  away  by  force  ; 
what  can  I  do  ?  I  am  a  forgiving  Brahmana. 

The  Gandliarva  said :~ 

25.  O  best  of  the  Bharata  race,  being 
alarmed  at  the  sight  of  Vishwamitra's  troops 
and  being  terrifi^  by  Vishwamitra  himself, 
Nandini  came  closer  to  Vashistha. 

Kandmi  said  :— 

26.  O  illustrious  Sir,  I  am  afflicted  by  the 
stripes  of  the  fearful  troops  of  Vishwamitra. 
I  am  crying  piteously  like  one  who  has  none ; 
why  are  you  so  indifferent  to  me  ? 

The  Gandharva  said  :— 

27.  The  great  Rishi  did  not  lose  his 
patience,  nor  did  he  depart  from  his  vow 
of  forgiveness  on  hearing  the  words  of  the 
crying  and  persecuted  Nandini. 

Vashistha  said :~ 

28.  The  might  of  the  Kshatryas  lies  in 
their  physical  strength, — that  of  the  Brah- 
manas  lies  in  their  forgiveness.  I  cannot 
give  up  forgiveness.   If  you  like,  you  can  go. 


isaid:— 

39.  O  illustrious  Sir,  have  you  abandoned 
me  that  you  say  so  ?  O  Brahmana,  if  you 
do  not  abandon  me,  I  cannot  be  taken  away 
by  force. 

Vashisfha  said:— 

30.  O  blessed  one,  I  do  not  abandon 
you.  Stay  if  you  can.  Your  calf,  tied  with 
a  strong  ix>pe,  is  (even  now)  being  carried 
away  by  force. 

• 

The  Ckmdharva  said:— 

31.  Having  heard  the  word  'Stay,*  that 
cow  of  Vashistha  (Nandini)  raised  up  her 
head  and  neck  and  became  fearful  to  look 
aL 

32.  With  eyes  red  in  anger  and  with 
repeated  roars,  she  then  attacked  Vtshwa- 
nutra's  troops  on  all  sides. 

33.  Afflicted  with  then*  stripes  and  being 
dragged  hither  and  thither,  her  anger 
(doubly)  increased,  and  her  eyes  became 
red  in  wrath. 

3A.  Biasing  in  anger,  she  soon  became 
fearful  te  look  at  as  Ibe  sun  at  mid-day. 


She  b^an  incessantly  to  shower  burning 
coals  from  her  tail. 

35.  A  few  moments  after  she  brought 
forth  from  her  tail  an  army  of  Palhavas, 
from  her  udders  an  army  of  Dravidas  and 
Sakas,  from  her  womb  an  army  of 
Yavanas^  from  her  dung  an  army  of 
Savaras, 

36 — 87.  From  her  urine  an  army  of 
Kanchis  and  from  her  sides  an  army  of 
Saravanas ;  and  from  the  froth  of  her  mouth 
that  cow  created  hosts  of  Kiratast  Yavanas, 
Sinfrhalas,  Barbaras,  Chitfakast  Pulindasi 
Chinas,  Hunas  and  Keralas  aVid  many  other 
Mlechas  . 

3S-739*  Those  large  armies  of  Mlechas^ 
clad  in  various  uniforms  and  armed  with 
various  weapons, — ^as  soon  as  th^  spraoe 
into  life.—spreading  all  around  attackM 
before  his  very  sight  the  troops  of 
Vishwamitra, — five  or  seven  attacking  one. 

40.  Assailed  with  a  great  shower  of 
weapons,  Vishwamitra's  troops  before  his 
very  sight  broke  and  fled  panick-stiicken 
in  all  directions. 

41-  O  best  of  the  Bharata  race,  thoi^ 
greatly  excited  with  anger,  the  troops  of 
Vashistha  did  not  uke  tne  life  of  any  of 
Vishwamitra's  troops. 

42.  That  cow  (Nandini)  simply  drove 
the  troops  (of  Vishwamitra  )to  a  distance. 
Being  thus  driven  full  seventy-seven  miles, 
the  troops  of  Vishwamitra, 

43.  Becoming  panick-stricken,  cried 
aloud  and  did  see  none  who  could  protect 
them.  Seeing  this  great  and  wonderful  feat  of 
the  Brahma  might, 

44.  Vishwamitra  became  disgusted  with 
the  Kshatrva  might  and  spoke  thus, — ^"Ke 
on  the  Kshatrya  [>rowess  ?  The  Brahma 
might  is  the  true  might. 

45.  In  judging  of  strength  and  weakness, 
I  see  asceticism  is  true  strength."  Thereupon 
that  best  of  kings  abandoning  his  ktng£>ra 
and  regal  splendour, 

46.  And  turning  his  back  on  all  plea« 
sures,  set  his  mind  on  asceticism.  (At  last) 
crowned  with  ascetic  success,  he  filled  the 
world  with  hb  effulgence. 

47.  Afflicted  all  with  his  efiFuIgenc%  he 
became  a  Brahmana.  The  son  of  Kushika, 
(Vishwamitra)  at  last  drank  the  ^ma  (am- 
brosia) with  Indra  himself. 

Thus  ends  the  hundred  and  seventy 
seventh  chapter,  the  defeat  of  Vishwamitra^ 
by  Vashistha,  in  the  Chattraratha  of  th$ 
Adi  Parva, 


ADl  PARVA. 


•47 


CHAPTER   CLXXVIIL 

(CHAITRARATHA  PARV A)'-Contd. 

The  Gktndhaxva  said  :— 

I.  O  Partha,^there  was  a  kinr  named 
Kahnashapada  in  this  world.  He  Delonged 
to  the  race  of  Ikshaku,  and  he  was  match- 
less in  prowess. 

3.  One  day  tfie  king  came  out  of  hb 
capital  for  the  purpose  of  hunting.  That 
chastiser  of  foes  pierced  (with  his  arrows) 
many  deer  and  boars. 

3.  He  also  killed  in  that  greatly  fearful 
forc^  many  rhinoceroses.  Thus  killing 
(animab)  for  a  long  period,  the  king  became 
tired  and  refrained  from  it. 


(One  day)  when  the  king,  whom  the 
greatly  powerful  Vishwamitra  desired  to 
make  his  spiritual  disciple,  was  proceeding 
through  the  forest  afflicted  with  hunger  and 
thirst  he  met  with  that  best  of  Rishis,  the 
high-souled  son  of  Vashistha,  the  illustrious 
perpetuator  of  Vashistha's  race,  the  eldest 
of  the  one  hundred  sons  of  the  illustrious 
Rishi  Vashistha,  known  by  the  name  of 
Saktri,  coming  along  the  same  path  from  an 
opposite  direction. 

7.  The  king  said,  "Stand  out  of  our  way," 
Thereupon  the  Rishi  spoke  thus  in  a  conci- 
liatory manner  and  in  sweet  words, 

8.  "O  great  king,  this  is  my  way.  This 
is  eternal  religion.  The  king  should  3rield 
the  way  to  the  Brahmanas  according  to  all 
the  precepts  of  religion.  " 

9.  Thus  they  addressed  each  other  res- 
pecting their  rie^ht  of  way.  "Stand  aside," 
* 'Stand  aside,"  were  the  words  they  said  to 
each  other, 

10.  The  Rishi,  being  in  the  rt^ht,  did  not 
3rield  ;  the  king  also  did  not  yield  out  of 
anger  and  pride. 

11.  Bein^  enraged  on  seeing  the  Rishi 
decline  to  yield  the  way  to  him,  that  best 
of  kings,  acted  like  a  Rakshasha,  and  he 
struck  nim  violently  with  his  whips. 

13.  That  best  of  Rishis,  the  son  of 
Vashistha,  being  thus  struck  by  the  whip, 
was  deprived  of  his  (good)  senses,  and  out 
of  anger,  cursed  that  best  of  kings. 


The  mslii  said  :— 

13.  O  worst  of  kings,  as  3^u  inji 
ascetic  like  ^  Rakshasha,  you  shall  f r( 
iiay  be  a^  p^innibal. 

lA.  O  worst  of  kings,  go  hence.  You 
shall  wander  o/er  (he  world  eating  human 
flesh. 


,..^ure  an 
from  this 


The  Oandhonra  said  ;^ 

Thus  said  (the  Rishi)  Saktri,  pdtoessing 
g^eat  (ascetic)  prowess. 

15.  At  this  time  Vishwamitra,  with  whom 
Vashistha  had  a  great  quarrel  on  the  matter 
of  becoming  the  priest  (of  the  king  Kalmasha^ 
pada),  came  to  the  place  (where  Vashistha's 
son  and  the  king  were.) 

16.  O  Partha,  the  Rishi  of  severe  ascetic 
penances,  the  powerful  Vishwamitra,  came 
there  where  they  were  both  quarreilii^. 

17.  Thereupon  after  the  curse  on  th« 
excellent  king  (had  been  uttered)  he  came 
to  know  that  the  Rishi  was  the  son  of 
Vashistha  as  powerful  as  Vashistha  himself. 

18.  O  descendant  of  Bharata,  being 
desirous  of  benefitting  himself,  Vishwamitra 
remained  there  concealed  from  the  sight 
of  both  by  making  himself    invisible. 

19.  Then  that  best  of  kings,  (KaN 
mashapada),  having  been  thus  curs^  by 
Saktri,  asked  the  protection  oi  Saktri 
by  humbly   beseeching  him. 

20.  O  best  of  the  Kuru  race,  knowing 
the  disposition  of  the  king,  Vishwamitra 
ordered  a  Rakshasha  to  enter  the  king's 
body. 

21.  Obedient  to  Saktri's  curse  and 
Vishwamitra's  order,  a  Rakshasha,  named 
Kinkara,  then  entered  the  king's  body. 

33.  O  chastiser  of  foes,  knowing  that 
the  Rakshasha  had  entered  the  b«dy  of 
the  king,  that  best  of  Rishis,  Vishwamitra, 
left  the  place  and  went  away. 

33.  O  Partha,  then  the  king,  being  thus 
possessed  by  the  Rakshasha  and  terribly 
afflicted  by  him,  lost  all  his  senses. 

34.  A  certain  Brahmana  saw  the  king 
roaming  in  the  forest.  Being  hungry,  he 
begged  of  the  king  some  food  with  meat. 

25.  The  royal  sage  (Kalmashapada) 
with  his  friends  said  to  the  Brahmana, 
**  O  Brahmana,  Stay  here  for  a  moment, 

26.  On  my  return  I  shall  give  you  what- 
ever food  you  desire  to  have.  Having  said 
this,  the  king  went  away,  but  that  excel- 
lent Brahmana  remained  there. 

27.  O  Partha,  that  high-minded  king, 
after  roaming  at  pleasure  and  at  will  (for 
sometime),  returned  (to  his  palace)  and 
entered  the  inner -apartment. 

28.  Waking  at  midnight  and  remem- 
bering his  promise  to  the  Brahmana,  the 
king  soon  summoned  his  cook  and  spoke  to 
him  thus. 

The  King  said  .*— 

29.  Go  at  once  to  the  forest  wher^  a 
Brahmana   is  waiting  for  me  in  the  hope  ol 


^4» 


MAHAfiHARAtA. 


getting  food.    Go  and  entertain  him  with 
food  and  meat. 

The  Gandliarva  said  :— 

30.  Having  been  thus  addressed,  the 
cook  (went  away  in  search  of  meat),  but 
having  failed  to  procure  any  meat,  he 
sorrowfully  informed  the  king  (of  his 
failure). 

31.  The  king,  possessed  as  he  was  by 
the  Rakshasha,  agam  and  again  said  to  the 
cook  without  any  scruple,  "  Feed  him  with 
human  flesh." 

32.  Saying  "Be  it  so."  the  cook  went 
to  the  place  where  the  executioners  were 
and  he  soon  took  from  them  human  flesh. 

33.  He  washed  it  and  then  properly 
cooked  it,  and  then  covering  it  with  boiled 
rice,  he  gave  it  to  the  hungry  ascetic 
Brahmana. 

34.  That  excellent  Brahmana,  seeing 
by  his  ascetk:  eye  that  the  food  was  un- 
worthy of  being  eaten,  thus  spoke  with  his 
eyes  red  in  anger. 

The  Brahmana  said  :*— 

35.  Because  that  worst  of  kings  offers 
me  unworthy  food,  therefore  that  fool  himself 
will  be  fond  of  such  food. 

36.  Becoming  fond  of  human  flesh  as 
cursed  by  Saktri  before,  he  shall  wander 
over  the  earth,  persecuting  all  creatures* 

The  Gandhai^a  said  :— 

37.  The  curse  on  the  king,  thus  repeated 
for  the  second  time,  became  very  strong. 
And  the  king  being  possessed  of  the  Rak- 
shasha disposiiion,  soon  lost  all  his  senses. 

38.  Thereupon,  O  descendant  of  Bharata, 
that  best  of  kings,  having  been  deprived  of 
all  his  senses  by  the  Rakshasha  within  him, 
and  having  seen  before  him  Saktn  who 
had  cursed  him,  said, 

'  39.  "  Because  you  have  inflicted  upon  me 
this  extraordinary  curse,  therefore,  I  shall 
commence  my  life  of  cannibalism  by  eating 
you. 

40.  Having  said  this,  the  king  immedi- 
ately killed  Saktri  and  ale  him  up  as  a 
tiger  eats  up  the  animal  it  is  fond  of. 

41.  Having  seen  Saktri  thus  killed, 
Vishwamitra  aga^n  urged  that  Rakshasha 
(within  the  king)  to  kill  the  other  sons  of 
Vashistha. 

42.  He  (the  Rakshasha)  devoured  in 
anger  all  the  sons  of  the  illustrious 
Vashistha, — the  younger  brothers  of  Saktri,- 
as  a  lion  devours  small  animals. 


43.  Having  learnt  that  his  son^  had 
been  caused  to  be  killed  by  Vishwamitra, 
Vashistha  patiently  bore  his  grief,  as  the 
great  mountain  bears  the  earth. 

44.  That  best  of  Rishis,  that  foremost  of 
all  intelligent  men  (Vashistha),  Resolved 
rather  to  sacrifice  his  own  life  than  to  exter'* 
minate  the  race  of  the  Kushikas. 

45.  The  illustrious  Rishi  threw  himself 
down  from  the  summit  of  the  Mem  mountain, 
but  he  descended  on  the  stony  ground  as  If 
it  was  a  heap  of  cotton. 

46.  O  son  of  Pandu,  when  the  illustrious 
(Rishi)  found  that  he  was  not  killed  by 
that  fall,  he  made  a  huge  fire  in  that  great 
forest  and  entered  it. 

47.  The  fire,  though  blaring  feariuRy, 
did  not  consume  him.  O  chasttstf  of  foes, 
that  blazing  fire  seemed  to  him  cool. 

48.  Then  seeing  the  sea  (before  him),  the 
great  Rishi,  afflict^  with  grief,  tied  a  heavy 
stone  to  his  neck  and  threw  himself  into  its 
waters. 

49.  The  great  Rishi  was  with  great  force 
brought  by  the  waves  to  the  shore.  He 
then  returned  to  his  hermitage  with  a  sorrow- 
ful heart. 

Thus  ends  ike  hundred  and  seventy 
eighth  chapter,  the  grief  of  Vashistha,  in  the 
Chaitraratha  of  the  Aai  Parva. 


CHAPTER   CLXXIX. 
(CHAITRARATHA  PARVA)— Con^. 

The  Chtndharva  said  :— 

1.  Seeing  his  hermitage  bereft  of  his 
children,  the  Rishi,  afilicted  with  grief,  again 
came  out  of  it. 

2.  O  Partha,  (in  course  of  his  wandering), 
he  saw  a  river  swollen  with  the  waters  of  the 
rainy  season,  it  was  sweeping  away  many 
trees  and  plants  that  grew  on  its  banks. 

3.  O  descendant  of  Kuru,  seeing  this, 
the  sorrowful  Rishi  began  to  ponder  and 
thoueht  that  he  would  certainly  be  killed  if 
he  fell  into  its  waters. 

4.  Thereupon  the  great  Rishi  tied  him- 
self with  very  stronjj  cords  and  fell  in 
grief  into  the  waters  ofthat  great  river. 

5.  O  chastiser  of  hostile  ranks,  the 
river,  having  torn  those  cords  and  making 
him  free  of  them,  cast  him  on  the  land. 

6.  Having  l>een  freed  from  the  cords, 
the  great  Rishi  rose  (from  the  shore)  and 
he  gave  that  river  the  name  of  Bipaska* 


ADi  PARVA. 


^49 


%  fteemg  oppressed  with  grief,  that 
kishi  could  not  from  that  time  stay  at  one 
place.  He  went  to  ihe  nlountains,  rivers, 
and  lakes. 

8.  Seeing  once  more  the  river  Himavatt 
bf  terrible  appeArartce  and  full  of  fierce 
Animals,  the  Rishi  thrtw  himself  into  its 
waters. 

9.  That  best  of  rivers,  thinking  the  Brah- 
inana  to  be  fire,  immediately  fled  away  In  a 
hundred  different  streams,  and  thence  was 
she  called  the  Sadad¥^u, 

10.  Thereupon,  seeing  himself  again  in 
dry  land  (he  sai  1),  **  (Alas)  1  I  am  not  able 
to  die  by  my  own  hands."  Saying  this,  (the 
Rishi)  again  went  to  (his  own)  hermitage. 

11.  When  he  Was  thus  returning,  cros- 
sing various  mountains  and  countries,  his 
daughter-in-law  Adhrisanti  was  following 
him. 

12.  He  heard  from  behirtd,  as  she  neared 
him,  the  sound  of  the  welUexplained  Recita- 
tions of  the  Vedas  with  its  six  ornaments 
ifii  elocution  \ 

13.  He  said,  •*  Who  is  it  that  follows 
me  ?"  His  daughter-^in-^law  replied,  "  I 
am  Adhrisanti,  the  wife  of  Saktri.  I  am  an 
ascetic  woman,  engaged  in   asceticism." 

Vaahistlia  said  :— 

14.  O  daughter,  whose  is  this  sound  of  the 
recitations  of  the  Vedas  with  their  Angas, 
that  is'.heard  by  me  and  f  which  is  exactly)  like 
the  recitations  of  the  Vedas  and  the  Angas 
by  Saktri  ? 

Adhrisanti  said  :— 

15.  In  my  womb  is  a  child  begotten  by 
your  son  Saktri.  He  has  been  here  (study- 
ing the  Vedas)  for  twelve  years.  You  have 
heard  the  recitations  (of  the  Vedas)  by  that 
Rishi. 

The  Gandharva  said :— 

16.  Having  been  thus  addressed  by  her^ 
that  best  of  Rishis,  Vashisthai  became  ex- 
ceedingly glad.  O  Partha,  saying,  "There 
is  a  child  (if  my  race)",  he  refrained  from 
self-destruction. 

£7.  The  sinless  (Rishi),  accompanied  by 
his  daughter-in-law,  returned  (to  nis  hermit* 
age).  He  saw  (one  day)  Ivalmashapada 
sitting  in  a  solitary  forest. 

18.  O  descendant  of  Dharata,  on  seeing 
him  the  king  at  once  rose  in  anger  and  as 
he  was  possessed  with  the  Rakshasha,  he 
desired  to  devour  the  Rishi. 

19.  Seeing  that  king  of  cruel  deeds, 
Adhrisanti  spoke  thus  to  Vashistha  in  an- 
xiety and  fear, 

32 


20.  *'  O  illustrious  Sir,  the  fearful  Raksha- 
sha  (looking)  Ifke  Death  himself  armed  with 
his  staff  is  coming  towards  us  with  a  wooden 
club  in  his  hand. 

21.  O  illustrious  Sir,  O  best  of  all  learned 
men  in  the  Vedas,  there  is  none  else  except 
yoii  in  the  world  who  ^^  restraiii  him 
to-day. 

22.  O  illustrious  Sir,  save  me  from  this 
cruel  wretch  of  feaf ful  appearance.  Th  e 
Rakshasha  is  cetainly  commg  towards  us  to 
devour  Us. 

Vashistha  said  :— 

23.  O  daughter,  do  not  fear  ;  there  is 
nothing  to  be  afraid  of  from  any  Rakshasha. 
There  is  no  fear  from  this  Rakshasha  whom 
you  see  coming.    • 

24.  He  is  the  king  Kalmashapada,  cele^ 
brated  in  the  world  as  being  a  very  power- 
ful (monarch).  That  fearful  man  lives  in 
this  forest* 

The  Gktndharva  said:— 

25.  O  descendant  of  Bharata,  the  ill  us* 
trious  and  the  effulgent  Rishi  Vashisthai 
seeing  him  advancing,  stopped  him  by 
uttering  a  loud  roar. 

26.  Sprinkling  over  him  water  sanctified 
by  Mantras  (incantations) »  he  freed  the 
i£(ng  from  the  terrible  curse* 

27.  He  (the  kinc^)  had  beert  overwhelme-l 
by  the  effulgence  of  Vashistha's  son,  as  thi 
sun  by  the  planet  (Rahu)  at  the  time  ot  an 
eclipse* 

28.  Having  been  thus  freed  from  the 
Rakshasha  by  that  Brahmana  (Vashistha) 
the  king  illuminated  the  great  forest  by  his 
splendour,  as  the  sun  illuminates  the  evening 
clouds. 

29.  Regainiilg  his  consCioUsilesSi  the 
king  saluted  the  Rishi  With  joined  hands, 
and  he  thus  spoke  to  that  best  of  Rishis 
Vashistha* 

30.  "  O  illustrious  Sir,  t  am  the  son  of 
Sudasa ;  O  excellent  Rishi,  I  am  your  dis- 
ciple* Tell  me  what  is  your  desire  now, 
and  what  I  am  to  do**' 

Vashidtba  said :— * 

31.  O  king  of  men  ^  my  desire  has  bedrl 
fulfilled  at  the  proper  time.  Return  to  youi* 
kingdom  and  rule  your  subjects.  Nevei* 
(again)  disregard  the  Brahmanas* 


The 


toid:— 


32.  O  illustrious  Sir,  t  shall  never  agairl 
disregard  the  best  Brahmanas.  In  obe- 
dience to  your  command,  I  shall  properly 
worship  the  Brahmanas^ 


«50 


MAHABHARATA. 


33.  O  best  of  the  twice-born,  O  best  of 
all  men  learned  in  the  Vedas,  I  desire  to 
obtain  from  you  that  by  which  I  may  be 
freed  from  the  debt  I  owe  to  the  race  of 
Ikshaku. 

34.  O  excelknt  man,  you  should  grant 
me  a  son,  I  desire  to  have,  who  will  possess 
beauty,  accomplishments  and  good  beha- 
viour. 

The  aaadharva  said  :— 

35.  The  best  of  the  twice  born,  ever 
devoted  to  truth,  Vashistha,  replied  to  that 
great  bowman,  the  king  saying,  '*I  will 
give. ' 

36.  O  king  of  men,  after  sometime, 
Vashistha,  accompanied  py  him  (the  king), 
went  to  his  capital,  known  all  over  the 
world  by  the  name  of  Ayodhya. 

37.  The  people  came  out  in  joy  to 
receive  the  sinless  and  the  illustrious  one,  as 
the  celestials  do  their  chief  (Indra). 

38.  The  king  accompanied  by  the  great 
Rishi  Vashistha  entered  without  delay  his 
auspicious  capital. 

39.  The  citizens  of  Ayodhya  saw  the 
king  accompanied  by  his  priest  (Vashistha), 
as  if  he  were  the  rising  sun. 

40.  The  king,  most  handsome  of  all 
handsome  men,  filled  Ayodhya  with  his 
splendour,  as  the  autumnal  moon  fills  the 
whole  sky  with  his  splendour. 

41.  His  (king's)  mind  was  filled  with 
Yoy  on  seeing  that  excellent  city  with 
Its  well-watered  and  well-swept  streets, 
and  with  banners  and  pendants  flying 
all  around. 

42.  O  descendant  of  Kuru,  that  city, 
full  of  well-fed  and  happy  men,  looked 
as  gay  as  Amaravati  with  the  presence  of 
Indra* 

43.  After  the  royal  sage  (the  kinj 
Kalmashapada)  had  enterea  that  excellent 
city,  the  queen  at  his  command,  came  to 
Vashistha. 

44.  The  best  of  Rishis,  Vashistha,  made 
an  agreement  with  her,  and  he  united  him- 
self with  her  according  to  the  highest 
ordinance. 

45.  Thereupon,  when  the  queen  conceiv- 
ed Dy  him,  that  best  of  Rishis  (Vashistha), 
receiving  the  salutation  of  the  king,  went 
away  to  his  hermitage. 

46.  When  she  had  borne  the  conccptio  n 
for  a  long  time,  the  illustrious  lady  tore 
open  her  womb  with  a  piece  of  stone. 

47.  Thus  was  born  after  a  conception  of 
twelve  years  that  best  of  men,  that  royal 


sage,   Asmaka,    who    founded     Pandavj'a 
(a  city). 

Thus  ends  the  hundred  and  seventy 
ninth  chapter,  the  birth  of  the  son  ^ 
Saudashya  in  the  Chaitraratha  of  the  Mi 
Parva, 


C  HAPTER  CLXXX. 
(CHAITRARATHA  PARVA)— a»^. 

The  Grandharva  said  :— 

1.  O  king,  residing  in  the  hermitage, 
Adhrisanti  gave  birth  to  a  son  who  was  the 
perpetuator  of  Saktri's  race  and  who  was 
like  a  second  Saktri. 

2.  O  best  of  the  Bharata  race,  that  best 
of  Rishis,  that  illustrious  man  (Vashistha), 
himself  performed  the  usual  birth  ceremoni- 
es of  his  grandson. 

3.  Because  the  Rishi  Vashistha  had  de- 
termined to  kill  himself,  but  had  refrained 
from  doing  it  as  soon  as  he  heard  of  the  con- 
ception, the  child  (when  bom)  was  known 
in  the  world  by  the  name  of  Parasara, 

4.  That  virtuous-minded  man  (Parasara) 
knew  from  the  day  of  his  birth  Vashistha 
as  his  father  and  behaved  towards  him 
as  such. 

5.  O  son  of  Kunti,  O  chastiscr  of  foes, 
the  child  called  the  Brahmana  Rishi  Vashts- 
tha  se  "father"  before  hb  mother  Adhri- 
santi. 

6.  Heaing  the  well -explained  word 
"father  "  uttered  sweetly  by  her  son,  Adhri- 
santi with  tearful  eyes  thus  spoke  to  Jiim, 

7.  "O  child,  do  not  addess  your  father's 
father  as  your  father.  O  son,  your  father 
was  devoured  by  a  Rakshasha  in  another 
forest. 

8.  O  sinless  one,  he  is  not  your  father 
whom  you  consider  to  be  (your  father).  The 
rex'erend  man  is  the  father  of  your  illustrious 
father." 

9.  Having  been  thus  addressed,  that 
truthful  and  excellent  Rishi  became  grie\'ed, 
and  that  high-souled  man  resolved  to 
destroy  the  whole  creation. 

10.  Seeing  him  resolved  in  doing  thisr 
that  high-souled  and  greatly  ascetic  Rishi  1 
that  best  of  all  men  learned  in  the  Vedas, 
that  son  of  Mitravaruna,  that  Rishi  acquain  - 
ted  with  the  positive  truth,  Vashistha.  pre- 
vented him  (from  accomplishing  his  desire 
by  arguments).    Hear  them  (now). 

Vashistha  said:— 

11.  There  was  a  great  king,  known  by 
the  name  of  Kriuvirja.    That  best  of  king« 


ADI   PARVA. 


25 1 


was    irt  Ihe  world  the  disciple'  of  the  Veda- 
knowing  Vrigus. 

12.  O  child,  after  performing  the  Soma 
sacrifice,  the  king  gratified  the  receivers  of 
the  first  portions  o?  Yagma  (Brahmanas) 
with   large  presents  of  rice  and  wealth. 

13.  When  that  best  of  kin^  went  to 
heaven,  his  descendants  were  m  want  of 
wealth. 

14.  Knowing"  that  the  Vrigus  were  rich, 
those  kings  all  went  in  the  garb  of  beggars 
to  those  best  of  Vrigus. 

15.  Some  of  the  Vrigus  to  save  their 
wealth  buried  it  under  the  earth,  and  some 
from  the  fear  of  Kshatryas  gave  away  their 
wealth  to  the  Brahmanas. 

16.  O  son,  some  of  the  Vrigus,  finding 
no  other  alternative,  gave  their  wealth  to 
the    Kshatryas  as  much  as  they  desired. 

17.  (It  happened,  however)  that  some 
Kshatryas,  in  aigging  at  pleasure  a  certain 
house  of  a  Vrigu,  came  upon  a  large 
treasure. 

18 — 19.  All  those  best  of  Kshatryas 
assembled  there  saw  that  treasure.  Enraged 
at  the  supposed  deceitful  conduct  of  the 
Vrigus,  those  great  men  killed  them  all  with 
their  arrows,  though  they  asked  for  protec- 
tion. Roaming  over  the  world,  they  killed 
even  the  embryos  (that  were  in  the  wombs 
of  the  Vrigu-women.) 

20.  When  they  were  thus  killed,  many 
Vrigu  women  fled  in  fear  and  took  shelter 
in  the  inaccessible  mountains  of  the  Hima- 
layas. 

21.  One  amongst  them,  a  lady  of  tape- 
ring thighs,  desiring  to  perpetuate  her 
husbands 's  race,  kept  a  ereatly  energetic 
embryo   hidden  in  one  of  Tier  thighs. 

22.  A  Brahm^na  woman  came  to  know 
this  fact,  and  she  went  to  the  Kshatryas 
and  out  of  fear>eported  it  to  them. 

23.  Thereupon  the  Kshatryas  went 
with  the  intention  of  destroying  that  embryo 
and  saw  the  Brahmana  lady  blazing  in 
her  own  splendour. 

24.  On  this  the  child  in  her  thigh  came 
out  tearing  open  the  thigh,  and  dazling  the 
eyes  of  the  Kshatryas  like  a  mid*day  sun. 

25.  Thereupon  they  (the  Kshatryas), 
having  been  deprived  of  their  si^ht,  began 
to  wander  over  those  inaccessible  hills. 
Being  very  much  distressed  for  the  loss  of 
sight,  the  kings  went  to  ask  the  protection 
01  the  faultless  Brahmana  lady  in  order  to 
get  back  their  sight. 

26.  Afflicted  with  sorrow  and  looking 
like  fire  blown  out  on  account  of  the  loss  of 


sight,  those  Kshatryas  addressed  that  illus- 
trious lady   with  anxious  heart. 

27.  "When  we  shall  be  restored  to  sight 
by  your  grace,  we  shall  go  away  together 
with    our  sinful  acts. 

28.  O  handsome  lady,  you  with  your  son 
should  show  mercy  on  us.  You  should  favour 
these  kings  by  granting  them  their  sight." 

Thus  ends  the  hundred  and  eightieth 
chapter^  the  history  of  Aurva,  in  the 
Chaitraratha  of  the  Adi  Parva^ 


CHAPTER    CLXXXI. 
CHAITRARATHA    PA RV A)— Cc^/i^i. 

The  Brahmani  said :— 

1.  O  children,  I  have  not  taken  your 
eye-sight,  nor  am  I  angry  with  ^ou.  This 
child  of  the  Vrigu  race  is  certamly  angry 

with   you. 

2.  O  children,  there  is  no  doubt  your 
eye-sight  has  been  destroyed  by  this  high- 
souled  (Vargava)  whose  wrath  has  been 
kindled  on  remembering  the  massacre  of  his 
race. 

3.  O  children,  when  you  were  destroy* 
ing  even  the  embryos  of  the  Vrigu  race, 
this  child  was  held  by  me  in  my  thigh  for 
one  hundred  years. 

4.  So  that  he  may  do  good  to  the  Vrigu 
race,  the  entire  Vedas  witn  their  six  Angas 
came  to  him  when  he  was  in   the  womb. 

5.  Being  enraged  at  the  slau^ter  of  his 
fathers ;  he  desires  to  kill  you,  it  is  by  his 
celestial  effulgence  that  your  eye-sight  has 
been  destroyed. 

6.  O  children,  therefore,  pray  to  my 
this  excellent  son,  born  of  my  thigh.  Pro- 
pitiated by  your  homage,  and  by  your  bow- 
ing down  your  head  to  him,  he  may  restore 
your  eye-sight. 

7.  Having  been  thus  addressed,  all  the 
kings  addressed  that  thigh-bom  child,  say- 
ing, *'Be  propitious"  ;  and  the  child  became 
propitious  to  them. 

8.  As  he  was  bom  after  tearing  open 
his  mother's  thigh,  that  excellent  Brahmana 
came  to  be  known  throughout  the  world  by 
the  name  of  Aurva. 

9.  Regaining  their  eye-sight,  the  kings 
returned  (to  their  homes),  and  that  descen- 
dant of  Vrigu  resolved  in  his  mind  to  over- 
come the  world. 

VashiBtha  said  :— 

lo— U.  O  child,  the  high-souled  man 
set  his  heart  on  the  destruction  of  all  crea- 
tures.     In  order    to    pay    homage    to    his 

massacred  ancestors,  that  descendant  of  the 


25« 


MAHABUARATA. 


Vrigu  race  engaged  himseK  in  the  severest 
penances  with  the  object  of  destroying  the 
whole  creation. 

12.  He  afflicted  the  worlds  with  the 
celestials,  the    Asuras  and  the    men  by  his 

freatly  severe  penances  ;  and  he  thus  grati- 
ed  his  ancestors. 

13.  On  learning  what  their  son  was 
doing  in  order  to  gratify  their  race,  the 
Pitris  all  came  to  him  from  their  region  and 
said. 

The  Pitris  said:— 

14.  O  Aurva,  O  son,  fierce  you  have  be? 
come  by  your  asceticism.  Your  power  has 
been  seen  by  us.  Be  propitious  to  the 
worlds  ;  control  your  anger. 

15.  O  child,  it  was  not  from  incapacity 
that  the  self-controlled  Vrigus  were  all  in - 
defferent  to  th«r  own  destruction  caused  by 
the  murderous  Kshatryas. 

16.  O  child,  when  we  grew  tired  with  our 
long  life,  then  it  was  that  we  desired  our  own 
death  at  the  hands  of  the  Kshatryas. 

17.  The  wealth  that  the  Vrigus  have 
kept  hidden  under  the  earth  had  been  placed 
there  with  the  object  of  enraging  the  Ksha- 
tryas and  creating  a  quarrel  with  them. 

18.  O  best  of  the  twice  bom,  of  what  use 
could  woallft  be  to  u&  who  were  desirous  of 
obtaining  heaven  ?  Oiir  treasurer  (in  heaven) 
has  kept  large  treasures  for  us. 

19.  When  we  found  that  death  could 
by  no  means  overtake  us  all,  then,  O  child, 
we  considered  this  to  be  the  best  means  (of 
destroying  us.) 

20*  O  child,  those  that  commit  suicide 
never  attain  to  the  blessed  regions.  Con- 
sidering this,  we  abstained  from  self-destruc- 
tion* 

at.  O  child,  that  which  you  desire  to  do 
is  not  pleasing  to  us.  Therefore,  control 
your  mind  and  abstain  from  overcoming  the 
whole  world. 

22.  O  child,  O  son,  do  not  destroy  the 
Kshatr>as,  nor  the  seven  worlds.  Destroy 
your  this  anger  which  stains  your  ascetic 
effulgence. 

Thus  ends  the  hundred  and  eighty *first 
chabtery  stopping  Aurva,  in  the  Chattra^ 
ratna  of  the  Adi  Parva, 


CHAPTER    CLXXX  IL 
(CHAITRARATHA  PARVA)— cc^itirf. 

Anrva  said  :— 

I.  O  Pitris,  the  vow  1  uttered  In  anger 
for  the  destruction  of  all  the  worlds  must  not 
be  in  vain. 


2.  I  cannot  consent  to  be  one  wh/rf* 
anger  and  vows  are  fruitless.  This  my 
anger  will  certainly  consume  me  (If  I  do 
not  accompHsh  my  vow),  as  fire  consumes 
the  dry  wood. 

3.  The  man,  who  suppresses  his  anger 
•xcited  by  a  just  cause,  becomes  incapable  of 
duly  compassing  the  Threebarga  (Dharma, 
Artha  and  ICama.) 

4.  The  wrath,  that  the  kings,  desirous  of 
subjugating  the  whole  world,  display,  has  its 
use.  It  serves  to  restrain  the  wicked  and 
protect  ihe  honest. 

5.  When  I  was  lying  unborn  within  my 
mother's  thigh,  1  heard  the  petious  cries  of 
my  mother  and  other  women  of  the  Vrieu 
race  as  they  were  being  massacred  by  the 
Kshatryas. 

6.  O  Pitris.  when  those  wretches,  the 
Kshatryas,  were  ejrterminatinp^  the  Vrigus 
together  with  the  unborn  chikiren  of  their 
race,  anger  filled  my  soul. 

7.  My  mother  and  the  other  women  of 
our  race,  each  in  a  state  of  advanced  preg- 
nancy,— and  my  father  also, — though  ex- 
ceedingly afflicted,  did  not  get  a  protector  in 
all  the  world. 

8.  When  the  Vrigu  women  did  not  find 
a  single  protector,  my  blessed  mother  held 
me  (hidcien  )in  one  of  her  thighs. 

9.  If  there  be  a  punisher  of  crimes  in  the 
world,  no  one  in  all  the  worlds  could  dare 
commit  a  crime. 

10.  If  sin  does  not  find  any  punisher,  then 
many  men  live  in  sinful  acts. 

11.  The  man  wh^  having  power  to 
punish  sin,  does  not  do  so,  knowing  that  a 
sin  has  been  committed,  is  himself  defiled 
by  that  sin. 

12.  The  kings  and  others,  who  were 
capable  of  protecting  ray  fathers,  did  not 
protect  them,  neglecting  to  perform  their 
duty  by  giving  themselves  up  to  the  pleas- 
ures of  life.  Therefore,  I  have  just  cause  to 
be  enraged.  I  am  the  lord  of  creation, — I 
am*  incapable  of  obeying  your  command. 

14.  Capable  as  I  am  of  punishing  this 
crime,  if  I  abstain  from  doing  it,  men  will 
once  more  have  to  undergo  a  similar  per- 
secution. 

15.  The  fire  of  my  wrath,  whkh  is  ready 
to  consume  the  worldst  if  suppressed,  wiu 
certainly  consume  me  by  its  own  energy* 

16.  O  masters,  1  knowyou  alwa^  seek 
the  good  of  the  worlds.  Tlierefore,  usstruct 
me  as  to  what  may  be  good  to  m^elf  or  to 
the  worlds. 


ADI    PARVA. 


^S3 


ThePitrisBaid:- 

17.  Throw  this  frre  of  your  ^vrath  which 
desires  to  consume  the  worlds  into  the 
waters.  That  will  do  you  good.  The  worlds 
rest  on  water. 

18.  Every  juicy  substance  is  full  of  wafer  ; 
indeed  the  whole  universe  is  full  of  water. 
Therefore,  O  best  of  the  twice  born,  throw 
this  your  anger  into  the  waters. 

19.  O  Brahmana,  if  you  desire  it,  let 
this  fire  of  your  wrath  remain  in  the  great 
ocean,  cansuming  its  water,  for  we  have 
heard  the  worlds  are  made  of  water. 

20.  O  sinless  one,  in  this  way  your  word 
will  be  made  true,  and  the  worlds  with  the 
celestials  will  not  be  destroyed. 


VashiBtha  said  :— 

21.  Thereupon  Aurva  threw  the  fire  of 
his  wrath  into  the  abode  of  Varuna  (sea) 
and  that  fire  consumes  the  waters  of  the 
great  ocean. 

22.  Assuming  a  greatly  fearful  head 
(that  of  a  horse)  and  emitting  fire  from  its 
mouth,  it  consumes  the  waters  of  the  great 
ocean.  The  men  learned  in  the  Vedas  call 
it    Vadabamukha, 

23.  O  Parasara,  O  for'^most  of  all  wise 
men,  you  arc  acquainted  with  the  higher 
regions,— you  should  not  destroy  the  world. 

Thus  ends  the  hundred  and  eighty  second 
chapter t  the  history  of  Aurva,  in  the 
Chaitraratha  of  the  Adi  Parva. 


CHAPTER    CLXXXIII. 
(CHAITRARATHA  PARVA)— Cow^. 

The  Oandharva  said  :— 

1.  Having  been  thus  addressed  by  the 
illustrious  Vashistha,  the  Brahmana  Rishi 
(Parasara)  controlled  his  world-destroying 
wrath. 

2.  But  the  ijeatly  effulgent  Parasara, 
the  son  of  Saktn, — the  foremost  of  all  per- 
sons learhed  in  the  Vedas, — performed  a 
great  Rakshasha-sacrifice. 

3.  Remembering  the  slaughter  of  Saktri, 
the  great  Rbhi  began  to  consume  the  Rak- 
shashas,  young  and  old,  in  the  sacrifice  that 
be  performed^ 

4.  Vashistha  from  his  desire  of  not 
obstructing  this  second  vow  (of  his  grandson) 
did  not  prevent  him  from  destroying  the 
Rakshashas. 

5.  The  great  Rtshi  (Parasara)  sat  in  that 
sacrifice  bdore  three  blazing  fires,  himself 
k)oking  a  fourth  fire. 


6.  Like  the  sun  emerged  from  the  clouds, 
the  firmament  was  illuminated  by  that  stain- 
less sacrifice  in  which  large  were  the  liba- 
tions of  Ghee  poured. 

7.  Then  Vashistha  and  the  other  Rishis 
regarded  that  Rishi,  blazing  with  his  own 
energy,  as  if  he  were  a  second  sun. 

8.  Tlu'ti  the  great  and  the  liberal-minded 
Rishi  Atri  came  to  that  place  with  the  desire 
of  ending  that  sacrifice,  a  highly  difficult  act 
for  any  others. 

9.  O  chastiser  of  foes,  there  also  came 
Pulaistya,  Pulaha,  Kratu  and  Mahakratu 
with  the  desire  of  saving  the  Rakshashas. 

10.  O  best  of  the  Bharata  race,  O  Partha, 
seeing  that  many  Rakshashas  had  been 
already  killed,  Pulustya  spoke  thus  to  that 
chastiser  of  foes ,  Parasara, 

11.  **  O  child,  I  hope  there  is  no  obstruc- 
tion to  your  this  sacrifice.  Do  you  take, 
pleasure,  O  child,  in  destroying  the  Raksha- 
shas who  know  nothing  of  your  father's 
death. 

1 2.  You  should  not  thus  destroy  all  crea- 
tures. O  son,  it  is  not  a  (proper)  act  for  the 
Brahmanas  devoted   to  asceticism. 

13.  O  Parasara,  peace  is  the  highest 
virtue ;  therefore  practise  peace.  O  Parasara, 
being  such  a  superior  man,  you  (should  not) 
consider  sinful  acts  to  be  for  your  good. 

14.  You  should  not  transgress  against 
Saktri  who  was  learned  in  all  the  precepts  of 
religion.  You  should  not  exterminate  my 
creatures. 

15.  O  son  of  Vashistha,  what  befell  your 
father  all  came  upon  him  on  account  of  his 
own  curse.  It  was  for  his  own  fault  that 
Saktri  was  taken  to  heaven. 

16.  O  Rishi,  no  Rakshasha  was  capable  of 
devouring  him  ;  he  himself  provided  for  his 
death. 

17.  O  Parasara,  Vishwamitra  was  mere 
an  instrument  in  that  matter.  The  king  Kal- 
mashapada,  also  ascending  heaven,  enjoy 
great  happiness. 

18.  Saktri  and  other  sons  of  the  great 
Rishi  Vashistha  are  all  even  now  in  great 
happiness  enjoying  themselves  with  the  ce- 
lestials. 

19 — 20.  O  great  Rtshi,  all  this  was  known 
to  Vashistha.  O  child,  O  |^randson  of  Vashi- 
stha, you  have  been  in  this  sacrifice  only  an 
instrument  in  the  destruction  of  those  inno- 
cent Rakshashas.  Ek  blessed.  Give  up 
this  sacrifice.    Let  it  come  to  an  end. 

The  Ckmdliarva  said  :— 

21.  Having  been  thus  addressed  by 
Pulastya  and  the  intelligent  Vashisthay  the 


?S4 


MAHABHAfeATA. 


fr«at    Rishi,    the  son   of  Saktri  (Parasara)i 
nought  that  sacrifice  to  an  end. 

21.  He  (Parasara)  threw  away  the  fire  that 
was  kindled  for  the  Rakshasha-sacrifice  into 
Ihe  great  forest  on  the  north  of  the  Hima- 
layas. 

23.  There  that  fire  may  be  seen  to  this 
day,  always  devouring  in  all  seasons  the 
Rakshashas,  trees  and  stones, 

Thus  ends  ihe  hundred  and  eighty  third 
chapter,  the  history  of  Aurva,  in  the  Chai^ 
traratha  of  the  Adi  Parva, 


CHAPTER   CLXXXiv. 

(CHAITRARATHA  PARVA)— Contd. 

Arynna  said  :— 

1.  Why  did  the  king  Kalmashapada 
command  nis  queen  to  go  to  his  preceptor, 
that  foremost  of  all  men  learned  in  the 
Vedas? 

2.  Why  did  that  great  and  illustrious 
Rishi  Vashistha, — ^knowing  as  he  knew  all 
the  great  precepts  of  relegion, — went  to  a 
woman  to  whom  he  should  not  go  ? 

3.  O  friend,  was  this  an  act  of  sin  on 
the  part  of  Vashistha  ?  I  ask,  you  should 
remove  my  these  doubts. 

The  Ckmdliarva  said:— 

4.  O  Dhananjaya,  O  irrepressible  hero, 
listen  to  me  as  1  answer  the  question  you 
have  asked  me  in  respect  of  Vashistha  and 
that  chastiser  of  foes  the  king  (K-iImasha- 
pada). 

5.  O  best  of  the  Bharata  race,  I  have 
told  you  how  the  king  Kalmashapada  was 
cursed  by  Saktri,  the  illustrious  son  of 
Vashistha. 

6.  Thus  comming  under  the  influence  of 
that  curse,  that  chastiser  of  foes,  the  king 
with  his  eyes  whirling  in  anger  came  out  of 
the  city  with  his  wife. 

7 — 8.  Going  to  a  solitary  forest,  he  roam- 
ed with  his  wife.  He  roamed  under  the  in- 
fluence of  the  curse  in  the  terribly  resounding 
forest,  abounding  in^various  beasts  and  other 
animals,  overgrown  with  numerous  plants 
and  creepers,  and  full  of  many  large  trees. 

9.  One  day  becoming  very  much  op- 
pressed with  exceeding  hunger,  he  searched 
for  some  food«  He  saw  in  a  certain  solitary 
wood 

10.  A  Brahmana  and  a  Brahmani  engaged 
in  sexual  intercourse.  Seeing  him,  they  fled 
away  in  fear,  their  desire  being  unfulfilled. 


11.  Pursuing  them  the  king-seized  ifte 
Brahmana  by  force.  Seeing  her  husband 
thus  seized,  the  Brahmani  said, 

12.  "  O  kin^  of  excellent  vows,  listen  to 
what  I  say  ;  it  is  known  all  over  the  world 
that  you  are  bom  in  the  solar  dynasty. 

13.  You  are  always  steadily  engaged  in 
performing  virtuous  acts,— you  are  ever  en- 
gaged in  serving  your  superiors ;  O  irresis- 
tible hero,  though  you  are  deprived  of 
your  senses  by  the  curse,  you  should  not 
commit  sin. 

14.  On  my  season's  coming,  I  was  united 
with  my  husband  in  order  to  get  ofifspring ; 
but  I  have  not  been  successful. 

15 — 16.  O  best  of  kings,  be  propitious  to 
me,  liberate  my  husband."  While  she  was 
thus  crying,  the  kin?  like  a  cruel  wretch 
devoured  her  husband  as  a  lion  devours  a 
deer.  The  tears  that  fell  from  her  eyes  on  the 
ground  on  account  of  her  anger 

17.  Blayed  up  like  a  fire  and  consumed 
every  thing  in  that  place.  Then  afflkrted 
with  the  death  of  her  husband, 

18 — 20.  The  Brahmani  cursed  the  royal 
sage  Kalmashapada  in  anger.  "O  wretch, 
because  you  have  to-day  cruelly  devoured  in 
my  verv  sight  my  illustrious  and  beloved 
husband  when  I  was  not  gratified,  therefore 
you  shall  by  my  curse  meet  with  an  instant 
death  when  you  will  unite  yourself  with  your 
wife  in  season.  That  Rishi  Vashistha,  whose 
son  you  have  devoured, 

21.  Will  unite  himself  with  vour  wife  to 
beget  a  son.  O  worst  of  kings,  that  son  will 
be  the  perpetuator  of  your  race." 

22.  Having  thus  cursed  him,  that  blessed 
lady  of  the  Angirasha  race  entered  the  t4az- 
ing  fire  in  his  very  presence. 

23.  O  chastiser  of  foes,  the  illustrious 
Vashistha  immediately  kn«w  all  this  by  his 
great  asceticism  and  spiritual  sight. 

24.  After  a  long  time  the  royal  sa^e 
(Kalmashapada)  became  freed  from  the 
curse.  And  (then  one  day)  he  went  to  his 
wife  Madayanti  in  her  season,  but  she  pre- 
vented him. 

25.  Maddened  by  desire,  the  kmg  had  no 
recollection  of  the  curse.  Hearing  the  words 
of  the  lady  (his  wife),  that  best  of  kings  be- 
came very  much  alarmed. 

26.  O  best  of  kings,  recollecting  the 
curse,  he  was  very  sorry  for  what  he  had 
done.  It  was  for  this  reason  and  on  account 
of  the  Brahroani's  curse  the  king  appointed 
Vashistha  to  beget  a  son  on  his  wife. 

Thus  ends  the  hundred  and  eighty -fourik 
chapter ^  ihe  history  of  Vashistha  j  in  the 
Chaitraratha  of  the  Adi  Parva. 


ADI    PARVA. 


n$ 


CHAPTER   CLXXXV. 
CCHAITRARATHA  PARVA)-^«^^. 

Arynna  said:— 

1.  O  Gandharva,  you  are  acquainted 
with  every  thinjj.  Tell  us  therefore  what 
Veda-knowing  Brahmana  is  fit  .to  be  ap- 
pointed as  our  priest  ? 

The  Ckmdharva  said  :— 

2.  There  is  a  shrine  in  this  forest,  it  is 
called  Utkachaka.  The  younger  brother  of 
Devala,  Dhaumya,  is  engaged  there  in 
ascetic  penances.  If  you  desire,  you  can 
appoint  him  as  your  priest. 

Vaishampayana  said  :— 

3.  Then  Aryuna,  being  highly  pleased, 

gave  the  Gandharva  his  fire-weapon   with 
ue  ceremonials  ;  and  he  thus  spoke  to  him, 

4.  "  O  best  of  the    Gandharvas,    let  the 
horses  you  give    us   remain    with  you    for. 
sometime.    When   the  time  will   come,  we 
shall  take  them  from  you.    Then  he  said 
to  him,  "Be  blessed"  "Be  blessed." 

5.  Then  the  Gandharva  and  the  Panda- 
vas,  respectfully  saluting  one  another,  left 
the  charming  banks  of  the  Bhagirathi  and 
went  away  wherever  they  liked. 

6.  Thereupon,  O  descendant  of  Bharata, 
the  Pandavas  went  to  the  shrine  of  Utka- 
chaka and  to  the  hermitage  of  Dhaumya. 
They  then  installed  Dhaumya  as  their 
priest. 

7.  Dhaumya,  the  foremost  of  all  men 
learned  in  the  Vedas,  received  them  with 
the  offerings  of  wild  fruits  and  roots  and 
consented  to  be  their  priest. 

8 — 9.  Having  obtained  that  Brahmana 
as  their  priest,  the  Pandavas  with  their 
mother,  constituting  the  sixth  of  the  party, 
thought  their  wealth  and  kingdom  had  been 
already  regained  and  the  daughter  of  the 
Panchala  King  already  obtained  in  the 
Saimvara,  Tnose  best  of  the  Bharata  race, 
having  obtained  the  preceptor  Dhaumya  as 
their  priest,  considered  themselves  as 
placed  under  a  protector. 

10.  The  preceptor  (Dhaumya)  was  ac- 
quainted with  the  mystery  of  the  Vedas  ;  he 
was  liberal-minded, — ^he  made  the  virtue 
and  ail -knowing  sons  of  Pritha  his  spiritual 
disciples. 

11.  That  Brahmana,  seeing  those  heroes 
endued  with  intelligence,  strength,  and 
perseverence  like  the  celestials,  considered 
that  they  were  already  restored  to  their 
wealth  and  sovereignty  by  virtue  of  their 
own  accomplishments. 


12.  Benedictions  'having  been  uttered  on 
them  by  that  Brahmana,  those  kings  of 
men  resolved  to  go  with  him  to  the  Saint" 
vara   in  the  country  of   the  Panchaias. 

Thus  ends  the  hundred  and  eighty  fifth 
chapter^  the  appointment  of  Dhaumya  a9 
priestf  in  the  Chaitraratha  of  thg  Adi 
Parva, 


CHAPTER   CLXXXVl. 
(CHAITRARATHA   V\K\\)^Contd. 

Vaishampayana  said  :— 

1.  Then  those  best  men,  the  five  Pan- 
dava  brothers,  set  out  to  see  Draupadi, 
the  (Panchala)  country  and  the  festivities 
(of  Saimvara,) 

2.  Those  best  of  men,  those  chastisers  of 
foes,  saw  with  their  mother  many  Brah* 
manas  on  their  way  going  together  (towards 
Panchala). 

3.  O  king,  those  Brahmacharis,  thoS3 
Brahmanas,  asked  the  Pandavas,  "Where 
are  you  going  ?  Whence  have  you  come  V* 

Yudhisthira  said  :— 

4.  O  best  of  the  twice -bom,  know.  Sirs, 
that  we  are  five  brothers  travelling  with  our 
mother.  We  are  now  coming  from  Eka* 
chakra. 

The  Brahmanas  said  :— 

5.  Go  even  this  very  day  to  the  house  of 
the  Panchala  Drupada.  There  will  be  held 
a  great  Saimvara^  in  which  a  large  sum  of 
money  will  be  spent. 

6.  We  arc  going  there  ;  let  us  go  together. 
Extraordinary  festivities  will  take  place 
there. 

7.  The  daughter  of  the  illustrious  Jag- 
masena  Drupada  was  born  from  the  sacri- 
ficial  altar,  with  eyes  like  lotus  leaves, 

8.  With  features  faultless,  and  with 
beauty,  youth  and  intelligence  ;  she  is  the 
sister  of  the  powerful  Dhristadyumna,  the 
(would  be)  slayer  of  Drona, 

9.  Who  rose  as  a  mighty-armed  hero 
with  natural  armour,  sword,  boW  and  arrows 
from  the  blazing  fire, — himself  looking  like  a 
second  fire. 

10.  His  sister  is  the  slender  waist ed  and 
fauldess  featured  Draupadi,  whose  body 
emits  the  perfume  of  lotus  over  full  two 
miles  around. 

ti.  That  daughter  of  Jagmasena  will 
select  a  husband  m  a  Saimvara.  We  are 
going  there  to  see  her  and  witness  the  great 
celestial -like  festivities. 


Jtsfi 


MAHABHARATA. 


12.  The  kingfs  and  princes  who  are  per- 
formers of  sacrifices  in  which  Dhakskina  is 
large,  who  are  devoted  to  study,  who  are 
pure,  who  are  high-souled  and  vow -observ- 
ing, 

13.  Who  are  young  and  handsome,  who 
are  g^eat  car  warriors  and  accomplished  in 
arms,  will  all  be  present  there  from  various 
countries. 

14.  Being  desifou  ^  of  victory  (to  be  suc- 
cessful in  obtaining  Draupadi)  those  kings, 
will  all  give  away  much  wealth,  kine,  food 
and  other  articles  of  enjoyments. 

15.  Taking  all  that  they  will  give,  seeing 
the^Saimvara  and  enjoying  the  festivities, 
we  shall  then  go  wherever  we  like. 

16.  There  will  come  (in  that  Saimvara) 
from  many  countries,  the  actors,  the  singers 
of  king's  penegeries,  the  dancers,  the  reciters 
of  Puranas,  the  heralds  and  the  powerful 
athelets. 

17.  O  high-souled  men,  seeing  all  these 
wonderful  sights  and  taking  what  will  be 
given  away,  you  will  also  return  with  us. 

18.  You  are  handsome,  you  look  all  like 
the  celestials ;  it  may  b^.  that  seeing  you, 
Krishna  may  chose  some  one  amongst  you, 
superior  to  the  rest,  (as  her  l;u  >band), 

19.  Your  this  brother  is  handsome 
and  is  endued  with  beauty ;  he  is  also 
raighty-anned  ;  engaged  in  (athletic)  en- 
counters,) he  may  by  chance  earn  great 
wealth. 

Yudhisthira  said :~ 

20.  We  shall  all  go  with  you  to  see 
that  great  festivity,  that  Saimvara  of  (the 
Panchala)  maiden. 

Thus  ends  the  hundred  and  the  eighty 
sixth  chapter t  the  departure  of  the  Pandava^ 
in  the  Saimvara  of  the  Adi  Parva. 


CHAPTER  CLXXXVl  I. 
(SAIMVARA    P\RW A)— Continued. 

Vaishampayana  8aid  :— 

1.  O  Janamejaya,  having  been  thus 
addressed,  the  Panoavas  proceeded  towards 
the  Southern  Panchala  country,  ruled  over 
by  the  king  Drupada. 

2.  On  their  way  the  heroic  Panda vas 
saw  the  illustrious,  the  pure-souled  and  the 
perfectly  sinless  Rishi  Dwaipayana. 

3.  Duly  worshipping  the  Rishi  and  being 
saluted  by  him, — when  their  conversation 
came  to  a  close,  they  proceeded  by  his  com- 
mand to  the  palace  of  Dnipada. 


4.  Those  great  car-wairiors  sUmif 
walked  on,  stopping  on  forests  and  on  (the 
banks  oO    lakes  which  they    found   to  be 

charming. 

5.  The  sons  of  Pandu,  devoted  in  study « 
amiable,  sweet «speeched  and  pure  in  acts^ 
at  last  arrived  in  the  counti^  of  tlie  Pancha- 
las. 

6.  After  seeing  the  city  and  also  the 
barracks,  the  Pandavas,  took  up  there  quar-> 
ters  in  a  potter's  house. 

7.  Adopting  the  life  of  the  Brahmanasi 
they  begged  their  food  there  (in  that  city)* 
No  man  recognised  those  boro^  when  they 
stopped  there. 

8.  Jagmasena  always  cherished  the  wish 
of  bestowing  (his  daughter)  Krishna  on 
Kiriti  (Aryuna),  the  son  of  Pandu,  but  he 
never  spoke  it  to  any  body. 

9.  O  Janamejaya,  O  descendant  of;  Bha- 
rata,  thinking  •f  the  son  of  Kunti  (Aryuna), 
the  Panchala  king  caused  a  very  stifip  bow 
to  be  made  incapable  of  being  bent  by  any 
man  except  Aryuna. 

10.  Causing  a  machinery  to  be  erected 
in  the  sky,  the  king  set  up  a  mark  to  be 
shot  through  that  machinery. 

Drapada  said:— 

IX.  He,  who  will  string  this  bow,  and 
he  who  will  be  able  to  shoot  the  mark  above 
the  machinary  with  these  ornamented 
arrows,  will  obtain  my  daughter. 

Vaisliainpayana  said :— 

12.  With  these  words,  the  king  Drupada 
proclaimed  the  Saimvara,  Q  descendant  of 
Bharata^  having  heard  this,  all  the  kings 
came  there. 

13.  There  came  also  many  illustrious 
Rishis  desirous  of  seeing  the  Saimvara,  O 
king,  Duryodhana  and  the  Kurus,  accom* 
pained  by  Kama,  also  came  there. 

14.  There  came  also  many  illustrious* 
Brahmanas  from  many  countries.  The 
kings  and  princes  were  duly  worshipped  by 
the  illustrious  Drupada. 

15.  All  the  citizens, — making  a  deep 
noise  as  that  of  the  ocean, —  took  their  seats 
on  the  platforms  with  the  desire  of  seeing  the 
Saimvara* 

16.  The  kings  and  princes  entered  the 
palace  (of  Saimvara)  through  the  north  east 
gate.  The  arena  was  built  on  a  plane  and 
on  an  auspicious  ground  on  the  nortH  east  of 
the  city.  The  Samajbata  (arena)  wa» 
surrounded  by  palaces,  and  it  was  enclosed 
on  all  sides  by  a  wall  and  a  moat, — it  wa» 
ornamented  with  gates  and  arches,  and 
covered  all  over  with  a  beautiful  canopy. 


ADI  t>AftVA. 


iSf 


tft.  It  resounded  with  the  notes  of  thou- 
sands of  trumpets, — it  was  scented  with 
Aguru  (black  aloe),  ornamented  with 
garlands  and  sprinkled  with  the  sandal 
Water  paste. 

ip.  It  was  surrounded  on  all  sides  by 
high  and  white  mansions  looking  like  the 
cloud-kissing  peaks  of  the  Kailasha  (moun- 
tain)* 

20.  Their  windows  were  covered  with 
net-works  of  gold  and  their  walls  set  with 
diamonds  and  precious  stones.  Their  stair- 
cases were  easy  of  ascent,  and  the  floors  were 
covered  with  rich  carpets  and  robes. 

21.  They  were  scented  with  Aguru,  and 
fiulomed  with  wreaths  and  garlands  of  flow- 
ers ;  thev  were  all  white  and  spotless  like  the 
necks  of  the  swans.  Their  fragrance  could  be 
perceived  from  a  YoyoHa, 

22.  £ach  of  then)  contalneci  one  hundred 
doors  wide  enough  to  admit  a  crowd  all  at 
once ;  they  were  adorned  with  costly  beds 
Ornamented  with  various  metals;  they  looked 
like  the  peaks  of  the  Himalayas. 

23.  In  them  lived  all  the  kings,  adorned 
with  various  kinds  of  ornaments,  and  each 
boasting  to  get  possession  of  the  maiden. 

24 — 26.  When  those  best  of  kings,  who 
w  :re  adorned  with  the  fragrant  paste  of 
A^urUf  who  were  greatly  powerful,  noble- 
mmded,  liberal »  devoted  to  Brahmanast 
beloved  of  the  whole  world  for  their 
good  deeds  and  the  protectors  of  their 
kingdoms,  took  their  respective  seats,  the 
people  of  the  citv  and  the  country  who 
tiad  come  to  see  Krishna  and  who  had  al- 
ready taken  their  seats  on  the  excellent  pUt- 
forms  all  around  saw  them. 

27.  The  Pandavas  sat  there  in  the  arena 
with  the  Brahmanas  and  saw  the  great 
affluence  of  the  Panchala  king. 

2S.  O  kiitg,  that  assemblage  daily  in- 
creased (in  bulk,)  and  it  looked  gay  with 
(the  perforiitanCes  of)  actor?  and  dancers. 
Large  presents  of  wealth  were  also  made. 

29 — 30.  When  this  grand  assembly  con- 
tinued (for  15  days,)  then  on  the  sixteenth 
day,  O  best  of  the  Bharata  race,  Draupadi, 
having  bathed,  attired  In  the  best  robes 
and  adorned  with  all  ornaments,  entered 
the  arena  carrying  in  her  hand  a  golden 
dish  on  which  there  were  a  garland  of  flowers 
and  other  offerings  of  the  Arghya, 

31.  The  priest  of  the  lunar  race, — that 
holy  Brahmana  learned  in  the  Mantras, — 
kindling  the  sacrificial  fire  in  all  due  forms 
poured  libations  of  Ghee. 

32.  Gratifying  Agni  and  making  the 
Brahmanas  utter  the  u>rmula  of  benedictioa, 
he  stopped  all  the  musical  instruments  (that 
were  tnen  bemg  played)  alt  around. 

33 


33-^34«  O  king,  when  the  aren;»  becam* 
perfectly  still,  Uhristadyumna,  possessing 
a  voice  like  that  of  kettle-drums  or  douds, 
taking  hold  of  his  sister's  arm,  stood  in  the 
midst  of  the  assembly  and  spoke  these  sweet 
words  of  excellent  import  with  a  voice  as 
that  of  the  clouds. 

Bhristadjrumna  said:^ 

35.  Hear)  O  )re  assembled  kirtgs,— • 
this  is  the  bow,  that  is  the  mark,  and  these 
are  the  arrows.  Shoot  the  mark  through 
the  onfi<ie  of  the  machine  with  these  fine 
sharp  arrows. 

36.  Truly  do  t  say,— he  who  possessing 
noble  birth,  beauty  and  strength  wiil 
achieve  this  great  feat,  shall  obtam  to-day 
for  his  wife  this  my  sister  Krishna. 

Vaishampayana  said:— 

37.  Having  thus  addressed  the  assem- 
bled kings,  Drupada's  son  (^Dhristadyumna) 
then  spoke  thus  to  his  sister,  reciting  to 
her  the  names  artd  the  lineage  and  the 
achievements  of  those  assembled  potentates. 

Thus  ends  the  hundred  and  eighty  seventh 
chapter,  the  words  of  DhristadyumHa,  ia 
the  Saimvara  of  the  Adi  Parv<i* 


CHAPTER  CLXXXVIII. 

(SAIMVARA  PARVA)— Ca/i/i/. 

said  :— 


1.  Duryodhana,  Durvishaha,  Durmukha^ 
Dushpradharsana,  Vivensati,  Vikarna) 
Sahai   Dushashena, 

2.  Yuyutsu,  Vavuviga,  Bhima,  Vi^a- 
rava,  Ugrayudha,  Valaki,  Kanakayu,  Viro-* 
chona, 

3.  Sukundala,  Chitrasena,  Suvarcha, 
Kanakadhwaia,  Nandaka,  Vahusali,  Tu-* 
handa,   Vikakala, — 

4.  These  and  others  are  the  greatly 
powerful  .  sons  of  Dhritarastra.  These 
heroes  have  all  come  with  Kama  for  your 
hands. 

5.  Numerous  other  illustrious  kings,— 
the  best  of  Kshatryas,  (^have  also  come  for 
you),  Sakuni,  Sauvala,  Vrishaka,  Vrihad- 
vala, 

6.  These  sorts  of  the  ktrtg  of  Gandhara 
have  also  come.  The  foremost  of  all  wtelders 
of  arms,  Ashwathama  and  Bhoja 

7.  Flave  come  here  adorned  with  every 
ornament.  The  kings,  Vrihanta,  Manimana, 
Dandadhara) 

8.  Sahadeva,  Jayatsena,  Meghasandhi^ 
Virata  with  his  two  sons^  Sankhya  and 
Uttara, 


2^8 


MAHABHARATA. 


9.  Vardhakshemi,  Susarma,  Seaaviodu, 
Suketu  with  his  two  sons,  Surama  and 
Suvarcha, 

10.  Suchitra,  Sukumara,  Vrika,  Satya- 
dhriti,  Suyadhiraja,  Rochamana,  Nila, 
Chitrayudha, 

11.  Angsumana,  Chekilana,  the  mighty 
Srinimana,  Chandrasena.  the  son  of  the 
mighty  Suvadrasena  both  the  lather  and 
the  son, 

12.  Jalasandha,  Vadanda,  Danda,  Pan- 
draka,  Vasudeva,  the  mighty  Bhagadatta, 

13.  Kalinga,  Tamralipta,  the  king  of 
Pattana,  the  king  of  Madra,  the  great  car- 
warrior  Salya  with  his  son, 

14.  The  heroic  Rukmangada,  Riikma- 
ratha,  Somodatta  of  the  Kuru  race  with 
his  three  sons, 

15.  All  great  heroes  and  car-warriors, 
all  these  have  assembled  here.  Bhuri, 
Bhurisrava,  Sala,  Sudakshina,  Kambhoja, 
the  Paurava  Dridawnhauwa, 

16.  Brihatvala,  Sushcna,  Sivi,  the  son 
of  Ushinara,  Patacharnihanta,  the  king  of 
Karusah, 

17.  Sankersana,  (Valadeva)  Vasudeva 
(Krishna),  the  mighty  son  of  Rukmini, 
Samva,  Charudeshna,  the  son  of  Pradyumna, 
Gada, 

18.  Akrura,  Satyaki,  the  high-souied 
Uddhava,  Kritavarma,  the  son  of  Hrideka, 
Pritha,    Vipritha, 

19.  Viduratha,  Kanka,  Sanka,  Gava- 
shna,  Ashavaha,  Aniruddha,  Samika, 
Saranyaya, 

20.  Heroic  Vatapati,  Jellaha,  Pundaraka, 
the  powerful  Ushinara, — ^alJ  these  are  known 
as   Vrishnis, 

21.  Bhagiratha,  Vrihatkbhatra,  the  son 
of  Sindhu,  Jayadhrata,  Vrihatratha,  Valhika, 
the  great  car-warrior  Srutaya, 

22.  Uluka,  KaiUva,  Chitrangada, 
Suvangada,  the  intelligent  Vatsaruga,  the 
king  o?  Kosala, 

23.  Sishupala, — the  powerful  Jarasandha, 
—these  and  many  other  kings,  of  many 
countries, 

24.  And  all  the  Kshatryas  celebrated 
in  the  worldr  O  amiable  sister,  have  come  for 
your  hand.  O  blessed  girl,  these  powerful 
men  will  (tty  to)  shoot  the  mark.  Among 
these  (heroes)  you  shall  chpose  him  as  your 
husband  who  will  (be  able  to)  shoot  the 
mark, 

Thtis  ends  the  hundred  and  eightv  eighth 
ehapter,  the  recitations  of  the  kings  lineage, 
in  the  Saimvara  of  the  Adi  Parva. 


CHAPTER    CLXXXIX. 

(SAIMVARA  PARVAy^Cantd. 

Vaishampayana  said  :— 

I.  These  youthful  princes,"  adorned  with 
ear-rings,  boasted  at  one  another ;  and  each 
regarding  himself  as  the  most  accomplished 
in  arms  and  endued  with  prowess,  th«y 
stood  up  brandishing  their  weapons. 

2 — 3.  Intoxicated  withjjthe  pride  of 
beauty,  prowess,  lineage,  knowledge,  wealth 
and  youth,  they  were  like  the  Himalayan 
elephants  mad  in  the  season  of  rut.  Staring 
at  one  another  with  jealousy,  and  being 
influenced  by  the  god  of  desire,  they 
suddenly  rose  up  from  their  royal  seats,  each 
exclaiming,  **  Krishna  will  be  mine." 

4.  Those  Kshatryas,  assembled  in  that 
arena,  each  eageriy  desiring  to  win  the 
daughter  of  Drupada,  appeared  like  the 
celestials  standing  round  Uma,  the  daughter 
of  the  Mountain  king. 

5.  Their  bodies  being  afflicted  with  the 
arrows  of  the  god  of  love,  and  their  hearts 
completely  lost  in  Krishna  (Draupadi),  the 
kings  descended  into  the  arena ;  and  they 
fcK  jealousy  agamst  even  their  own  fricAds 
for  the  sake  of  the  daughter  of  Drupada. 

6.  There  came  also  Cm  the  sky)  the 
celestials  on  their  cars,  wiili  the  Rudras,  the 
Adityas,  the  Vasus,  the  i  .vin  Ashwinis,  the 
Sadhyas,  all  the  Maruta:^  and  the  lord  oi 
wealth  (Kuvera)  with  Varna  at  their  head. 

7.  There  came  also  the  Daityas,  the 
Suparnas,  the  great  Nagas,  the  celestial 
Rishis,  the  Guhakas,  the  C  haranas,  Visbwa- 
vashu,  N  irada,  Parvatya,  and  tiie  chief 
Gandharvas^with  the  Apsaras. 

8.  Halayuda,  (Valarama)  Janardana 
(Krbhna),  the  chiefs  of  the  Vrishni, 
Andhaka  and  Yadava  tribes,  all  ever 
obedient  to  Krishna,— were  also  there  view- 
ing the  scene. 

9.  Seeing  these  five  ^Pandavas)  like 
mad  elephants, — the  best  of  their  species^ — 
which  come  attracted  towards  a  lake  over- 
grown with  btuses,  like  fire  covered  with 
ash^  and,  the  foremost  of  the  Yadus, 
Krishna,  began  to  reflect. 

10.  He  said  to  Rama  (Balarama),  "  That 
is  Yudhisthira,  that  is  Bliima  witli  Jishnu 
(Aryuna),  and  these  are  the  two  heroic  twins 
(NaKulaand  Sahadeva).  ••  Observing  the-n 
slowly  (one  after  the  other)  (Vala)  Rama 
cast  a  pleased  glance  on  Janardana 
(Krishna). 

1 1 .  Biting  their  nether  lips  in  wrath,  the 
other  heroes,  those  sons  and  grandsons  of 
kings,  with  their  eye»,  hearts  and   thoughts 


ADI   PAUVA. 


259 


ftet   cm  Krishna  alone,  fooked  at  Dfuoad^t     tastinfr  a  glance  towards  the  sun,    Kama 
only  with  iheir  expanded  eyes  and  did  not     threwaslde  the  bow  already  drawn  to  a  circle. 


tiotiCc  the  Pandavas* 

ti.  On  seeing  Draupadi  the  mighty 
Armed  sons  of  Fritha  and  also  the  heroic 
and  the  illustrious  twins  were  all  struck  with 
the  arrows  of  the  god  of  love. 

J  3 — H'  Crowded  with  celestials^  Rishis 
Gandharvas,  Supjimas,  Nagas,  A  suras, 
find  Sidh>'as,  filled  with  the  ceiestial  per- 
fumes, scattered  over  \i'ith  celestial  flowers, 
resounding  with  the  kettle-drums  and  the 
deep  hum  of  infinite  voices  and  echoing  with 
the  softer  musk  of  the  flute,  the  Bina  and 
the  tabor,  tlie  cars  of  the  criestials  could 
scarcely  find  a  way  through  the  firmament. 

15 — 16.  Then  those  kings,— Kama,  Dur- 
yodhana,  Salwa,  Salya,  Ashwathama, 
K  rat  ha,  Sunitha,  Vakra,  the  ruler  of 
KaJinga  and  Banga,  Paudya,  Paundra,  the 
ruler  of  X'ideha,  the  chief  of  the  Vavanas. 
and  many  other  sons  and  grandsons  of 
kings, — the  rulers  of  countries  with  eyes 
Kkc  lotus  leaves,— one  after  the  other 
exhibited  their  own  prowess  for  (winning) 
that  maiden  of  malcliless  beauty. 

17.  Adorned  with  crowns,  garlands,  bra- 
celets and  other  ornaments,  possessing 
miglity  arms,  prowess,  and  vigour,  and  full 
of  strength  and  energy, 

18 — 19.  Those  kings  could  not  even  in  their 
imagination  string  that  bow  of  extraordinnrv 
stiffness.  And  those  kings,  in  exerting  witfi 
swelling  lips  to  string  that  bow — each  ac- 
<:ording  to  his  strength,  education,  skill  and 
energy,— were  all  tossed  on  the  ground  and 
lay  motionless  for  some  time.  Their  strength 
eone,  and  their  crowns  and  garlands  Iroiened 
from  their  persons,  they  panted  for  breath. 
Their  ambition  for  wining  that  maiden  was 
soon  cooled  down.  Tossed  by  that  stiff  bow, 
their  garlands  and  bracelets  and  other  orna- 
ments, were  disordered  and  they  uttered 
exclamations  of  woe.  Having  their  hope 
of  obtaining  Krishna  gone  that  assemblage 
of  kings  looked  sad  and  woeful. 

21.  Seeing  the  plight  of  all  those  kings, 
tliat  foremost  of  all  wieiders  of  bow,  Kama, 
went  to  the  place  where  the  bow  was.  He 
quickly  raised  it  up,  stringed  it  and  placed 
tlie  arrows  on  the  string. 

22.  Seeing  the  son  of  Sorya, — Kama  of 
the  Suta  tribe, — who  was  like  a  fire  or  moon 
or  the  sun,— resolved  to  shoot  the  mark, 
those  foremost  of  bowmen,  the  Panda vas, 
considered  that  the  mark  had  already  been 
shot  and  brought  down  to  the  ground. 

23.  Seeing  him  Draupadi  said  in  a  loud 
\-oice,  '*  I  sliail  not  choose  a  Suta  for  my 
husband."     Laughing    in     vexation     and 


24.  V\*hen  all  those  assembled  Kshatrya^ 
gave  up  the  task,  the  heroic  king  of  the 
Chcdis  as  po^'erful  as  Yama, 

35.  The  hieh-souled  and  determined  soit 
of  Hamoghosna,  Shishupala,  attempted 
to  string  the  bow,  but  he  nimseU  fell  on  hi^ 
knees  on  the  ground. 

26.  Thereupon  the  greatly  strong  and 
powerful  king  Jarasandha  came  to  the  bow 
and  stood  there  for  some  time,  fixed  and 
motionless  like  a  mountain. 

27.  Tossed  by  the  bow  he  too  fell  upon 
his  knees  on  the  groimd.  Rising  up,  he 
(at  once)  left  for  his  own  kingdom. 

25,  llien  in  attempting  to  string  the  bow 
the  great  hero  Salya,  the  greatly  powerful 
kmg  of  Madra,  also  fell  upon  his  knees  on 
the  ground. 

29.  At  last  when  that  assemblage  of 
kings  of  noble  births  became  the  subjects 
of  dcrisi\'e  talk,  that  foremost  of  heroes 
Jishnu  (Aryuna),  the  son  of  Kunti,  desired 
to  string  the  bow  and  place  the  arrows 
on  the  string* 

Thus  ends  the  h tut d red  attd  etghfy  ninth 
chapter^  the  discomfiture  of  the  kings^  in  the 
Sainivara  of  the  Adi  Parva, 


CHAPTER   CXC. 
(SAIMVARA    PARVA).— C(?/i/£f. 

VaisliainpayaiMi  said :  — 

1.  When  all  the  kings  desisted  from  the 
attempt  to  string  the  bow,   the  high-souleJ 

iishnu    (Aryuna)     rose    from     among    the 
(rahmanas. 

2.  Seeing  him  (Aryuna)  possess  the 
complexbn  of  Indra's  banner  and  obser- 
ving that  he  was  advancing  towards  the 
bow,  the  chief  Brahmanas  made  a  loud 
uproar  by  shaking  their  deer-skins. 

3.  While '  some  of  them  were  pleased, 
others  were  displeased  and  some  among 
them  possessing  mtelligence  and  foresight 
taikecl  to  one  another  tnus, 

4 — ^5.  "How  can  a  stripling  of  a  Brahmana 
unpractised  in  aihn^  and  weak  in  strength, 
string  that  bow  which  such  celebrated 
Kshalr3*as  like  Salya  and  others  endued 
with  ^eat  might  and  accomplished  in  the 
science  atid  practice  of  amis  could  not 
string  T 

6.  If  he  fails  to  achWe  success  in  the 
act  which  he  has  undertaken  by  his  boyish 
restlessness  the  Brahmanas  will  be  ridicul- 
ous in  the  eyes  of  all  th^  kings. 


tGo 


MAHA0HARATA. 


7.  Therefore  stop  this  Brahmana  and 
Prevent  him  from  attempting  to  string  the 
bow,  which  he  (surely)  desires  to  do  out  of 
vanity,  childish  dafingi  and  mere  restless- 
ness. 

The  Bralmiaiia  Mid  :— 

8.  We  shall  not  be  ridiculous,  nor  shall  we 
fncur  the  disrespect  of  any  body«  or  the 
displeasure  of  the  sovereigns* 

Vaishampayana  said:— 

9.  The  others  said,— This  handsome 
youth,  who  is  like  a  trunk  of  a  mighty 
elephant,  wlK>sa  shoulders,  arms  and  th^hs 
arr  ao  welUbuilt,  who  in  patience  looks  Uke 
the  Himalayas! 

10.  Whose  gait  Is  like  that  of  the  Hon, 
whose  prowess  is  like  that  of  a  mad  elephant, 
Bnd  who  19  so  resolute,  will  probably  accom- 
plish the  feat. 

II — 12.  He  has  (surely  great)  strength 
and  great  energy,  else  he  would  not  have 
gone  of  his  own  accord.  There  is  no- 
thing in  the  three  worlds  that  Brahmanas 
amon^  all  mortal  nien  cannot  accomplish. 
Abstaming  from  fdoa,  living  on  air,  eatii^ 
fruits,    observing  severe  vows, 

13.  And  becoming  emaciated  and  weak, 
the  Brahmanas  are  ever  strong  in  their  own 
energy.  A  Brahmana  should  never  be 
disregarded  whether  Mfi  acts  be  ri^^ht  or 
wrong, 

14.  Norte  should  consider  him  Incapable 
^f  achieving  any  task  that  is  sreat  or  little, 
blis^ul  or  woeful.  All  the  Kshatryas  ^'ere 
defeated  in  battle  by  Ramai  the  son  of 
Jamadagni. 

15— 16«  Ag^sta  drank  up  the  tmfathom* 
Ubie  ocean  by  his  Brahma  might*  Therefore 
Bay, — ^  Let  this  youth  bend  the  bow  and 
string  it  with  case. ''  The  best  of  the 
Brahmanas  said,  "  Be  it  so' ^  The  Brahmanas 
continued  to  talk  thus  to  one  another  and 
on  various  matters* 

1 7.  Ar}'una  came  to  the  bow  and  stood 
there  like  a  mountain*  Walking  round  that 
bow  in  dpe  form, 

18.  Bowing  tiis  head  to  the  giver  of 
boons, — lord  Ishan^in-and  remembering 
Krishna  in  his  mind,  ht  took  up  the  bow. 

tO«  The  bow  which  ftukma,  Stinlta, 
Vaicra,  Radha*s  son  (Karna)*  Duryodhana, 
5alva,  and  many  other  kings,  accomplished 
In  trie  science  and  practice  of  arras,  could 
not  string,  even  with  ereat  exertion,  was 
stringed  within  the  twinkling  of  an  eyet 

20.  By  Arvuna,  the  son  of  Indra,  that 
foremost  of  alt  poiicerful  men,  that  hero  as 
bdwerful  as  the  ^-ounger  brother  of  Indra. 
He  look  up  the  ?kw^  arrows, 


21*  Shot  the  mark,  and  caused  it  to  oM^ 
down  on  the  ground  through  the  ori6ce  in 
the  machinery  above  over  which  it  had  been 
placed* 

23.  Thereupon  rose  a  great  upn)4r  ia 
th^  sky  and  also  a  great  damotir  m  tKe 
arena. 

23.  The  celestials  showered  cdestia- 
flowers  on  the  head  of  that  slayer  of  foes 
Aryuna,.  Thousands  of  Brahmanas  wa\^ 
their  upper  garments  in  joy. 

24.  The  assembled  kings  ottered  excia^ 
mations  of  grief  and  despair.  Flowers  were 
rained  from  the  sky  all  over  the  arena. 

25.  The  musicians  struck  up  m  concert 
hundreds  of  drums  and  trumpets.  The  bard 
and  the  heralds  b^^  to  chaunt  the  praise 
of  the  hero  in  sweet  strain. 

26.  Seeing  him  (Aryuna),  that  chastiser 
of  foes,  Drupada,  became  exceedingly  glad, 
and  he  desired  to  assist  Partha  with  his 
army  if  occasion  arose. 

27.  When  the  uproar  was  at  its  highest, 
that  foremost  of  all  virtuous  men,  Yudhisthira 
accompanied  by  those  foremost  of  men,  the 
twhts,  soon  Ic^t  the  arena  to  return  to  his 
lodgmg. 

29.  Seeing  the  mark  shot  and  seeing 
also  Partha  who  had  shot  the  mark  tike 
Indra  himself,  Krishna  (Draupadi)  was  filled 
with  joy ;  and  she  came  to  the  son  of  Kimti 
with  a  white  robe  and  a  garland  of  floorers. 

29.  That  accomptisher,  of  inconceivable 
feats,  having  won  her  in  the  arena« 
was  saldted  with  reverence  by  all  the  Brah<- 
manas.  He  soon  after  left  the  arena  and 
was  followed  by  her  who  thtis  became  his 
wife. 

Thus  ends  ih$  hundred  and  nintieth 
chapter  the  hittit^f  the  mark,  I'a  the  Smim^ 
vara  of  the  Adi  Purva^ 


CHAPTER   C  XCI- 
(SAIMVARA  VKRV \y—Contd. 

VaishftoipayEiia  Mid  ^^ 

I.  When  the  king  expressed  his  desire  Co 
bestow  his  daughter  on  that  Brahmana,  all 
the  assembled  kings  looked  at  one  another 
and  were  filled  with  wrath. 

The  Kiligsaaid:— 

2*  Passing  us  by  and  r^ardlng  the  as* 
sembled  potentates  tts  straw,  this  Drupada 
desires  to  t>e5tow  his  daughter,  the  best  of 
women,  on  a  Brahmana* 

3.    Having  planted  the  tree,   he  cuts  it 
,  down  when  it  ia  about  to  bear  fruits.     The 


ADI   PARVA. 


it6t 


wretch  does  not  respect  us,— therefore" let  us 
kill  him. 

4.  He  does  not  deserve  our  respect  or  the 
veneration  due  to  his  a^e.  On  account  of 
such  conduct,  we  shall  kill  this  wretch  who 
insults  kings  with  their  sons. 

5.  After  inviting  all  the  kings  and  enter- 
taining them  with  excellent  food,  he  at  last 
insults  them  all. 

6.  In  this  assemblage  of  monarchs  which 
is  like  a  conclave  of  the  celestials,  does  he  not 
find  a  single  king  who  is  equal  to  himself  ? 

7.  The  Sruti  says  that  the  Saimvara  is 
for  the  Kshatryas ;  the  Brhamanas  have  no 
claim  in  a  selection  of  husband  (by  a 
Kshatrya  lady). 

8.  O  kings,  if  this  maiden  does  not 
desire  to  select  one  of  us  as  her  husband, 
let  us  throw  her  into  fire  and  return  to  our 
kingdoms. 

9.  Though  this  Brahmana  has  done 
this  injury  to  the  kings  out  of  his  officiousness 
pr  avarice,  he  should  not  be  still  killed. 

10.  For  our  kingdoms,  lives,  wealth,  sons 
mid  grandsons  and  whatever  other  wealth 
ive  have  (in  this  world)  all  exist  for  the 
Brahmanas. 

11.  Something  must  be  done  (however) 
so  that  from  the  fear  of  disgrace  and  from 
the  desire  of  maintaining  that  which  proper- 
ly belongs  to  the  respective  orders,  (the 
impertinent  interference  of  Brahmanas)  may 
not  cause  other  Saimvaras  to  end  thus. 

12.  Having  said  this,  those  best  of  kings, 
having  arms  like  the  spiked  iron  maces, 
took  up  their  weapons  and  rushed  upon 
Drupada  to  kill  him. 

13.  Seeing  those  kings  all  rushing  upon 
him  jn  anger  with  bows  and  arrows, 
Drupada  sought  the  protection  of  the 
Brahmanas  from  fear. 

14.  But  those  great  bowmen,  those  two 
sons  of  Pandu  (Bhima  and  Aryuna),  those 
chastisers  of  foes,  (at  once)  advanced  to  op- 
pose those  kings  rushing  towards  Drupada 
like  mad  elephants. 

15.  Thereupon  all  those  kings  and 
princes  with  their  fingiu-es  cased  in  leather 
and  their  weapons  upraised,  rushed  in  anger 
towards  the  Karu  princes,  Bhima  and 
Aryuna. 

16.  Then  the  powerful  Bhima  of  extra- 
ordinary deeds,  possessing  the  strength  of 
thunder,  tore  tip  a  large  tree  like  an  elephant 
and  thai  devisted  it  of  its  all  leaves. 

17.  Taking  that  tree,'the  mighty-armed 
Bhima,  the  son  of  Pritha,  the  chastiser  of  all 
foes,  stood,  like  Yama  with  his  fearful  staff, 
near  that  ^best  of  men  Partha  (Aryona.) 


18.  Seemg  that  feat  of  his  brother,  the 
greatly  intelligent  Jishnu  (Aryuna),  himself 
being  of  inconceivable  feats,  became  very 
much  astonished.  Being  equal  to  Indra  in 
achievements,  he  cast  off  all  his  fears  ;  and 
he  stood  ready  with  bis  bow  to  receive  those 
assailants. 

19.  Seeing    the    feats   of    both  Jishnu 
(Aryuna)  and  his  brother.    Damodara  (Kri-^ 
shna)  of  super-human  intelligence  and  in- 
concievable  feats,  spoke  thus  to  his  brother 
Halayuda  (Valarama)  of  fearful  energy- 

,  ^°-  .  9m  Sankarsana,  that  hero  who  has 
the  gait  like  that  of  a  great  lion,  who  draws 
the  large  bow  in  hb  hand,  which  is  full  four 
cubits  in  length,  is  undoubtedly  Aryuna. 
If  I  am  the  son  of  Vasudeva  there  is  no 
doubt    about   it. 

21.  That  hero,  who  has  suddenly  torn  up 
the  tree  and  who  has  within  a  moment 
become  ready  to  drive  away  the  monarchs. 
IS  undoubtedly  Vrikodara  (Bhima).  None 
else  in  the  worid  could  have  performed 
to-day  such  a  feat  in  the  field  of  battle. 

^^'.M  ^  Achyuta,  the  other  youth,  having 
eyes  like  lotus  leaves,  who  is  full  four  cubits 
Ull,  who  hat  the  gait  of  a  mighty  lion, 
who  IS  humble,  fair-complexioned,  with 
prominent  and  shinning  nose,  whoa  moment 
before  has  left  the  arena,  is  undoubtedly  the 
son  of  Dharma  (Yudhisthira). 

23.  The  two  other  youths,  each  as  hand- 
some as  Kartike3'a,  are,  I  am  sure,  the  son  of 
the  twin  Aswinis.  I  heard  that  the  sons  of 
Pandu  and  Pritha  had  escaped  from  the  fire 
of  the  lac  house. 

24.  Then  Halayuda  of  the  complexion  of 
clouds  charged  with  rains  spoke  thus  to  his 
younger  brother  in  joy,  **  I  am  glad  to  hear 
that  our  father's  sister  Pritha,  with  the  fore- 
most of  the  Kuru  princes  (the  Pandavas) 
has  escaped  (from  the  lac-house). 

Thus  ends  the  hundred  and  niniy  first 
chapter,  the  words  of  Krishna,  in  the  Sfiim-  , 
vara  of  the  Adi  Parva. 

.   .1     .    . 


CHAPTER    CXCri. 
(SAIMVARA  F ARM A)-r'Contd. 

Vaishampaysna  said  :— 

I.  Those  best  of  Brahmanas  (present 
there),  shaking  their  deer-skins  and  coco- 
nut shell -water-jpots/ exclaimed,  '*  Fear  not ; 
we  shall  fight  with  the  foes.  *' 

a.  Aryuna  smilingly  told  those  Brahma* 
nas  who  spoke  to  him  *'  Stand  aside  as 
spectators. 


a<S4 


MAHABHARATA. 


3.  I  shall  check  all  these  kings,  like 
snakes  by  Mantras ^  showering  on  them 
arrows  furnished  with  sharp  poinis." 

'  4.  Having  said  this,  the  mighty  Aryuna 
tooik  up  the  bow  he  had  obtained  as  the 
dower,  and  accompanied  by  his  brother 
Bhima,  stood  immovable  as  a  mountain. 

5«  Sedn^  the  Kshatr>'as,  ever  furious 
in  battle,  with  Kama  at  their  head,  the 
two  heroic  brothers  rushed  at  them  like  two 
elephants  rushing  against  a  herd  of  hostile 
elephants. 

6.  Then  those  kings,  eager  for  battle, 
fiercely  exclaimed,  **  Killing  a  Brahmana 
desirous  of  Bghting  in  battle  is  permitted.'' 

7.  Saying  this,  the  monarchs  at  once 
rushed  upon  the  Brahmanas,  and  the  greatly 
powerful  Kama  rushed  against  Jishnu 
(Arytma)  to  fig^t. 

8.  The  mighty  |king  of  the  Madras, 
Salya  rushed  against  Bhima  like  one 
elephant  rushing  against  another  for  a 
female  one. 

9.  Durvodhana  and  others  all  fought 
with  the  Brahmanas, — but  they  skirmshed 
with  them  lightly  and  carelessly. 

10.  Then  the  illustrious  Aryuna,  seeing 
the  son  of  Vikartana,  Kama,  coming 
towards  him,  drew  his  tough  bow  and 
pierced  him  with  his  sharp  arrows. 

11.  The  son  of  Radha  (Kama),  being 
much  pestered  by  bis  swift,  powerful  and 
effulgent  arrows,  attacked  Aryuna  with 
more  care  (than  before) 

12.  Then  Kama  and  Aryuna,  both 
foremost  of  all  warriors,  fought  madly  on, — 
cAch  eager  to  vanquish  the  other.  Such 
was  the  lightness  of  hand  they  displayed 
that  they  ooth  became  invisible  (on  account 
of  the  incessant  showers  of  arrows)." 

13.  "  Behold  the  strength  of  my  arms, 
"Mark  how  I  have  counteracted  your  feats, " 
they  addressed  each  other  in  such  words, — 
intelligible  only  to  the  heroes. 

14.  Enraged  cm  seeing  the  strength 
and  energy  of  Aryuna's  arms  as  matchless 
in  the  earth,  the  son  of  Surya,  Kama, 
fought  with  greater  vigour. 

15.  Parrying  all  the  swift  and  strong 
arrows  shot  at  him  by  Aryuna,  Kama  sent 
up  a  loud  shout.  And  his  great  feat  was 
applauded  by  alf  the  warriors. 

Sjunia  said:— 

re.  O'  foremost  of  the  Brahmanas,  I 
am  pleased  to  sec  the  strength  of  your 
arms,  that  know  no  relaxation  in  battle. 
Your  weapons  arc  worthy  of  achieving 
victory. 


17.  U  the  science  of  arms  pefsooMkei 
in  you,  or  are  you  that  best  of  Brahmanas 
(l'arashu)Rama  or  Indra  himsdf  or  Vishnu, 
or  Achyuta  himself  7 

18.  In  order  to  conceal  your  personality 
have  you  assumed  the  form  of  a  Brahmana, 
and  mastering  all  the  strength  of  arms  are 
you  now  fightmg  with  me  7 

19.  None  e%ceoi  Sachi's  husband  (Indra) 
or  Kiriti  (Aryuna),  the  son  of  Panduis  capa- 
ble of  fighting  with  me  when  I  am  angry  on 
the  field  of  batde. 

Vaisfaampayaiia  said  :— 

20.  Hearing  his  these  words,  Falgunf 
(Aryuna)  replied,  *'  O  Karna,l  am  not  the 
science  di  arms  ;  1  am  not  also  the  powerful 
Rama. 

31.  I  am  only  a  Brahmana  who  is  the 
foremost  of  alt  Wielders  of  arms.  By  the 
prace  of  my  preceptor,  I  have  become  expert 
in  the  Brahma  and  Paurandra  weapons. 
I  am  here  to-day  to  vanquish  you  in  battle* 
O  hero,  wait  a  little.'* 

22.  Having  been  thus  addressed,  the 
son  of  Radha,  Kama,  refrained  from  the 
fight,  for  the  great  car- warrior  thought  that 
the  Brahma  might  is  ever  invincible. 

23.  On  another  part  of  the  field  the 
mighty  heroes  Salya  and  Vrikodara  (Bhima> 
endued  with  great  strength,  well  skilled  in 
battle  and  learning, 

24.  Challenged  one  another  and  foi^fht 
like  two  mad  elephants,  striking  each  other 
with  their  clenched  fists  and  knees. 

25.  Sometimes  pushing  each  other  to  a 
distance,  sometimes  dragging  each  other 
near ;  sometimes  throwing  each  other  down 
with  their  faces  down -wards  and  sometimts 
on  their  sides,  they  fought  on,  striking  each 
other  at  times  with  the  clenched  fists. 

26.  As  they  foueht  each  other  with  blou-» 
hard  as  the  clash  of  two  pieces  of  stones,  the 
arena  ran^  with  the  sound  of  their  combat. 

27 — 28.  Fighdng  thus  in  the  battle  for  a 
few  minutes,  Bhima,  the  best  of  the  Kurus, 
then  taking  up  Salya  on  his  arms,  hurled 
him  to  a  distance,  and  the  best  of  men 
Bhimasena  surprised  all  (by  his  feat>,  for 
though  he  threw  the  powerful  Salya  On  the 
ground,  he  did  not  hurt  him  much. 

20.  When  Salya  was  thus  thrown  down 
by  Bhima,  and  Kama  was  struck  with  fear, 
all  the  other  kinc^  were  filled  with  awe,  and 
they  surrounded  Vrikodara  (Bhima  from 
alt  sides),- 

30.  Tlicy  said,  •*  Surely  these  >est  of 
Brahmanas  are  excellent  (warriors).  As- 
certain in  what  tribe  they  have  been  borO| 
and  where  they  live. 


AD!   PARVA. 


^3 


31 ,  Who  is  capable  of  fighting  with  the 
son  of  Radhai  Kama,  in  battle  except 
Rama,  Drona  or  Ktriti,  the  son  of   Fanau 

<Aryiina)T 

3a.  Who  is  capable  of  fighting  m  battle 
wiUi  Ottryodhana  except  the  son  of  Devaki, 
Krishaa,  and  the  son  of  Saradwan,  Kripa  ? 

33 — 34»  Who  is  capable  of  overthrowing 
in  battAs  the  kiag  of  Madra,  Salya,  the  fore- 
most of  great  warriors  except  Valadeva, 
ihe  heroic  Vrikodara,  the  son  of  Pandu,  and 
ihe  heroic  Duryodhana  7  Therefore,  let  us 
desist  from  this  fight  m'ith  the  Brahmanas, 

35.  Brahmanas,  if    they    be    o^ending, 

should  still  ever    be  protected.     First   let  us 

ascertain  who    these    (heroes)    are.    After 

we  have  learnt  it,  we    may    cheerfully   fight 

with  them* 

Vaighampayana  said  :— 

36.  Seeing  that  feat  of  Bhima,  Krishna 
believed  them  both  to  be  the  sons  of  Kunti. 
Oently  addressing  the  assembled  monarchs 
by  saying,  "  This  maiden  has  been  greatly 
woa  (by  the  Brahmanas)"  he  induced  them 
to  desist  from  thu  fight. 

37.  Having  thus  desisted  from  the 
batcle>  those  best  of  monarchs,  those  (heroes) 
well-skiiled  in  battle,  returned  to  their  res- 
pective kingdoms, — all  becoming  exceed- 
ingly surprised. 

38.  Those  that  assembled  there  went 
away  saying  that  the  Brahmanas  had 
become  victorious  to-day ;  the  princess  of 
Panchala  had  become  the  bride  of  a  Brah- 
inana. 

39.  Surrounded  by  Brahmanas  attired 
in  skins  of  deer  and  other  wild  animals, 
Bhima  and  Dhananjaya  passed  through  the 
crowd  with  good  deal  of  aifficulty. 

40 — 41.  Those  heroes  among  men, 
mangled  by  the  enemies  and  followed  by 
Krishna,  at  last  came  out  of  the  crowd, 
and  they  looked  like  the  full  moon  or  the  sun 
eniergt-d  from  the  clouds.  And  their 
mother  (Kunti  in  her  lodging)  began  to 
think  of  various  evils  having  overtaken  her 
sons. 

42.  Seeing  that  her  sons  were  late  in 
returning  from  their  begging  tour,  she  was 
filled  with  anxiety*.  At  one  time  she  thought 
that  the  sons  of  Dhritarastra  had  recognised 
and  killed  them. 

43.  Next  she  feared  that  some  cruel  and 
strong  Rakshashas«  endued  with  the  prowess 
of  deception,  had  killed  them.  And  she  asked 
herself,  "Could  the  illustrious  Vyasa  himself 
have  been  guided  by  perverse  intelligence  ?" 

44 — 45.  Thus  pondered  Pritha  out  of 
ber    affection   for    her  children.     Then    in 


the  stilhiess  of  the  late  afternoon,  Jishnu 
(Aryuna),  accompanied  with  many  Brah* 
manas,  entered  the  potter's  house  likii 
the  cloud^covered  sun  emerged  from  the 
clouds   in  a   cloudy  day. 

Thus  ends  the  hundred  and  ninety 
second  chapter,  the  return  of  the  Panda^ 
vas,   in  the  Saimvara  of  the  Adi  Parva^ 


CHAPTER  CXCUr. 
(SAIMVARA   P\KWX)--Contd. 

Vaishampayana  said  :— 

1.  Then  those  two  illustrious  sons  •! 
Pritha,  returning  to  the  potter's  houses  camd 
to  their  mother.  .And  those  best  ojf  men* 
represented  Jagmaseni  to  their  mother  as 
the  "  Alms  "  they  had  obtained  that  day.. 

2.  Kunti  who  was  within  the  room  did 
not  see  her  sons.  She,  therefore,  replied 
saying,  *'  Enjoy  all  of  you  (what  you  have 
got.")  A  moment  alter  she  saw  Kri&lmaf 
(Draupadi)  and  said,  "Alas!  what  have  I- 
said  ?'^ 

3.  Being  anxious  with  the  fear  of  sin 
and  reflecting  how  every  one  could  be  extri- 
cated from  the  situation,  she  took  the  cheer-' 
ful  Jagmaseni  by  the  hand,  and  coming  to 
Judhisthira,  she  said,     . 

Kunti  s»id  :— 

4.  This  daughter  of  the  king  Jagmasena,. 
upon  being  represented  to  me  by  your 
younger  brothers  as  the  "  .\lms  "  they  had 
obtained,  O  king,  from  ignorance  I  said 
wliat  was  proper,  namely,  '•  Enjoy  all  of  you 
what  you  nave  got." 

5.  O  best  of  the  Kurus,  tell  me  how  my 
speech  may  not  become  futile,  how  sin  may 
not  touch  the  daughter  of  the  Panchala 
king,  and  how  she  may  not  become  un* 
happy. 

Vaishampayana  said :  — 

6.  Having  been  thus  addressed  by  his 
mother,  that  foremost  of  the  Kuru  race, 
that  hero,  the  intelligent  king  (Yudhisthira,) 
consoling  Kunti,  thus  addressed  Dhananjaya, 

7.  '*  O  Falguni,    Jagmaseni    has    been 
won  by  you.     It  is  proper  therefore  that  you 
should  marry  this  princess.    O  wkhstander 
of  all  foes,  therefore  kindle  the  sacred  fireand^ 
marry  her  with  all  due  rites.  " 

Arynna  said  :— 

8.  O  king,  do  not  hurl  me  into  siiw 
Your  command  is  not  in  consonance  with  the 
precepts  of  virtue.    That  is  the  path  followed 


264 


MAHABHARATA. 


by  Ite  sinful.  You  should  itiarry  her  first, 
then  the  mighty  armed  Bhima  of  iitcon* 
ceivable  feats. 

9.  Then  myself,  then  Nakula^  and  thert 
last  of  all  the  ereatly  energetic  Sahadeva. 
O  king,  Vrikodara,  myself,  the  twins  and 
the  maiden  all  await  your  command. 

10.  When  sutfh  is  the  state  of  things,  after 
due  reflection  do  that  Which  is  proper, 
consonant  with  virtue,  productive  of  fame, 
and  beneficial  to  the  Panchala  king.  We 
are  all  obedient  to  you ;  command  us  as  you 
like. 

Vaishampayana  said  :— 

11.  Hearing  these  words  df  Jishrtu 
(Aryuna),  so  fml  of  respect  and  affection, 
the  sons  of  Pandu  all  glanced  at  the  Pan* 
chala  princess. 

12.  She  too  looked  at  them  all*  Olancing 
at  the  illustrious  Krishna  (Draupadi),  they 
looked  at  one  another,  and  taking  their  seats, 
they  thought  of  her  alone. 

in.  Wh^  those  immeasurably  effulgent 
heroes  looked  at  Draupadi,  the  god  of  love 
invaded  their  hearts  and  continued  to  g^rlnd 
all  their  senses. 

14.  The  charming  beautv  of  the  Pan- 
chala princess  was  modelled  by  the  Creator 
himself.  It  was  superior  to  all  and  charm- 
ing to  all  creatures. 

15.  Seeing  their  demeanour  and  knowing 
what  was  passing  through  their  minds,  that 
best  of  men,  the  son  of  Kunti,  Yudhisthira 
recollected  the  words  of  Dwaipayana. 

16.  Fearing  that  there  might  arise  dis* 
union     amongst    the    brothers,    the    king 

t Yudhisthira)    thus    spoke,   **This  blessed 
>raupadi  will  be  the  wife  of  all  of  us." 

Vaisliampayaiia  said  :— 

17.  Hearing  these  words  of  their  eldest 
brother,  the  sons  of  Pandu  began  to  ponder 
over  them  in  their  mind  in  great  joy, 

18.  The  chief  of  the  Vrishnis  (Krishna), 
with  the  son  of  Rohini  ( Valarama)  suspecting 
them  to  be  the  chief  of  the  Kurus,  came  to 
the  potter*s  house  where  those  best  of  men 
(the  Pandavas)  were  living. 

19.  Krishna  with  the  son  of  Hohini 
(Valarama)  saw  there  seated  Ajatsatru  of 
well  developed  and  long  arms,  and  sitting 
round  him  were  his  younger  brothers, 
surpassing  the  splendour  of  fire. 

30.  Going  to  that  foremost  of  all  virtuous 
men,  the  son  of  Kunti,  and  touching  the 
feet  of  that  prince  of  the  Ajamira  race 
Yudhisthira,  Vasudeva,  (Krishna)  then  said, 
•'  1  am  Krishna". 


31.  And  the  ^on  of  Rohini  (Valadeva) 
also  coming  to  Yudhbthira  did  the  same. 
Seeing  Krishna  and  Valadeva,  tlie  Pandavas 
expressed  their  g^eat  delight. 

33.  O  Ibr^nost  of  the  Bharata  race,  those 
chiefs  of  the  Yadu  race  (Krishna  and 
Valarama)  then  touched  the  feet  of  (Kunti ), 
the  sister  of  their  father. 

33.  Seeing:  Krishna,  Ajatsatru,  that 
foremost  of  the  kuru  race,  asked  him  his 
well-fate,  and  said  "  O  Vasudeva,  how 
have  you  been  able  to  trace  us,  living  as 
wc  are  in  disguise  7" 

34«  VasudeVa  smilingly  replied,  "O  king, 
fire  even  if  it  is  covered  can  easily  be  known. 
Who  else  among  men  except  the  Pandavas 
can  perform  such  feats  ? 

35.  O  Pandavas,  O  withstanders  of  foes, 
you  have  "by  sheer  good  fortune  escaped 
from  that  fearful  fire  (of  the  lac-house), 
and  also  by  sheer  good  fortune  the  sinful 
son  of  Dhritarastra  (Duryodhana)  with  his 
ministers  have  not  succ^ded  in  their  (evil) 
wishes. 

36.  Be  blessed.  Grow  in  prosperity  as  a 
fire  in  a  cave  gradually  grows  and  spreads 
itself  all  around.  Lest  any  of  the  kings 
recognise  you,  give  us  permissk>n  to  returd 
to  our  camp."  Then  obtaining  the  permis- 
sion of  the  Padavas,  Krishna  of  undying 
prosperty,  accompanied  with  Valadeva,  soon 
went  away. 

Thus  ends  ihi  hundred  and  ninety  third 
chapter^  the  arrival  of  Ram  and  Krishna^ 
in  the  Saimvara  of  the  Adi  Parva. 


CHAPTER    CXCIV. 
(SAIMVARA  PARVA)— C^itia. 

Vaishampayana  said  :— 

1.  When  the  two  Kuru  princes  (Bhinfa 
and  Aryuna)  went  towarcls  the  potter's 
house,  the  Panchala  prince  Dristyadumna 
followed  them. 

2.  Having*  sent  away  all  his  attendants, 
he  concealed  himself  unknown  to  the  Panda<« 
vas  in  a  place  somewhere  near  the  house  of 
the  potter. 

3.  That  grinder  of  foes,  Bhima,  and 
Jishnu  (Aryurta)  and  the  high-souled  twins 
returned  in  the  evening  from  their  beiifging 
tour ;  and  they  cheerfully  offered  everything 
to  Yudhisthira* 

4.  Thereupon  the  kind  Kunti  thus  spoke 
to  the  daughter  of  the  Panchala^  king,  "O 
amiable    girl,   first  take  a  portion   of  ^ts 

(food)  and  offer  it  to  the   gods  and  give  it 
away  to  the  Brahmanas. 


ADt  PARVA. 


26s 


5—6.  Feed  (also)  those  that  arc  hungry, 
and  give  it  to  those  that  are  our  guests. 
f>ivide  the  rest  into  two  portions.  O  ami* 
able  giri,  give  the  half  to  Bhima, — for  this 
strong  youth  with  fair  complexion,  a  man 
like  a  king  of  elephants, — this  hero  always 
eats  much.  Divide  the  other  half  into  six 
equal  parts,— four  for  these  youths 
(Yudhisthira,  Aryuna,  Nakula  and  Saha- 
dcva)  one  for  myself,  and  the  other  for  you. 

Vaishampayana  said  :— 

7.  Hearing  these  excellent  words  of  her 
itiother-tn-]aw,  the  chaste  princess,  then 
cheerfully  did  all  that  she  was  directed  to  do. 
And  they  then  all  partook  of  the  food. 

8.  Then  the  son  of  Madri,  the  ascetic 
Sahadeva,  spread  on  the  ground  a  bed  of 
Kusha  grass;  thereupon  those  heroes  all 
spread  on  it  their  deer-skins,  and  then  they 
laid  themselves  down  to  sleep. 

9.  The  foremost  of  Kuru  princes  laid 
themselves  down  with  their  heads  towards 
the  south.  Kunti  laid  herself  down  along 
the  line  of  their  heads,  and  Krbhna 
(  Draupadi)  along  that  of  their  feet. 

10.  Thoi^h  she  lay  on  Kusha  grass 
and  on  the  eround,  like  the  nether  pillow 
of  the  sons  of  Pandu,  yet  she  felt  no  grief  in 
her  heart  or  any  disrespect  for  those  best 
of  the  Kurus. 

1 1 .  Then  those  heroes  began  to  talk  to 
one  another  on  celestial  weapons,  cars, 
elephants,  swords,  arrows  and  battle-axes. 
Tlieir  conversations  were  varied  and  were 
exceedingly  interesting. 

1 2.  The  son  of  the  Panchala^king  (Dhrista- 
dyumna)  heard  all  that  they  said  in  their 
conversatk>ns  ',  and  all  the  men  saw  Krishna 
(Draupadi)  in  that  state, 

13.  (As  soon  as  morning  came),  the 
prince  Dhristadyumna  set  out  in  great  haste 
towards  Che  palace  in  order  to  report  to  the 
king  Orupacia  in  detail  what  he  had  heard 
in  the  night  as  talked  by  those  heroes 
among  one  another. 

14.  The  Panchala'king  was  sad,  because 
he  did  not  know  that  those  that  had  taken 
away  his  daughter  were  the  Pandavas. 
The  illustrious  (king)  asked  Dhristadyumna 
in  his  return,  *•  Where  has  Krishna  gone  ? 
By  whom  has  she  been  taken  a)vay  7 

15.  Has  any  Sudra,  or  any  man  of   low 

birth,  or  any  tribute* paying  Vaisya  placed 
bis  dirty  feet  on  my  head  (by  taking  her 
away)  ?  Has  the  garland  of  flowers  been 
thrown  away  on  a  burning  place  for  dead 
bodies? 

16.  O  son,  has  any  Kshatrya  of  high 
birth,  or  any  one  of  the  superior  order 
(Brahraana)  obtoiiiwd  my  daughter  ?  Has  a 


man   of   k>w  birth  placed  his  left  foot  on  my 
head  by  winning  Krishna  ? 

17.  I  shall  not  be  sorry,  but  shall  be  very 
much  pleased  if  my  daughter  has  been  uni- 
ted with  that  best  of  men,  Partha.  O  illus- 
trious one,  tell  me  truly  who  has  to-day 
taken  away  ray  daughter  7 

18.  Are  the  sons  of  that  foremost  of  the 
Kurus,  Vichilrivirja's  soa  ^Pandu>,,  alive  ? 
Was  be  Partha  vtho  took  up  the  bow  and 
shot  the  mark  7  '* 

Thus  ends  the  hundred  and  ninety  fourth 
chapter,  the  return  of  Dhristadyumna^  in 
the  Saimvara  of  the  Adi  Farva* 


CHAPTER    CXCV, 
(VAIVAHIKA  PARVA). 

Vaishampayana  said  :— 

I.  Having  been  thus  addressed,  that 
foremost  of  the  lunar  race,  the  prince  Dhrista- 
dyumna, cheerfully  said  to  his  father  all 
that  had  happened  and  by  whom  Krishna 
(Draupadi)  had  been  won* 

Bfaristadynmna  siud  r— 

2 — 3.  The  Youth  with  large  and  red 
eyes,  who  was  attired  in  Uack  deer-skin  and 
looked  like  a  celestial  in  beauty,  who 
stringed  the  foremost  of  bows  and  brought 
down  on  earth  the  mark  set  on  high,  was 
soon  surrounded  by  all  the  foremost  of 
Brahmanas,  who  offered  him  their  homage 
for  the  feat  he  had  achieved.  Incapnbic  of 
bearing  the  sight  of  the  foes  and  endued 
with  great  activity,  he  (the  youth)  displa>'ed 
his  prowess.  Surrounded  by  the  Brah- 
manas he  resembled  like  the  thunder- 
wielding  f  ndra  in  the  midst  of  the  celestials 
and  the  Rishis. 

4.  As  a  female  elephant  follows  the 
leader  of  a  herd,  so  Krishna  cheerfully 
followed  him,  catching  hold  of  his  deer- 
skin. Being  unable  of  bearing  that  sight 
the  assembled  king^s  rose  up  in  anger  and 
advanced  to  fight. 

5.  O  king,  then  there  rose  in  the  arena 
another  hero,  who  tore  up  a  large  tree  nnd 
rushed  against  the  kings  (felling  them  right 
and  left),  as  angry  Yama  smites  down  all 
Hving  creatures. 

6.  O  king,  the  assembled  kings  stood 
motionless  looking  at  these  two  best  of 
heroes  among  men.  While  they,  resembling 
like  the  sun  and  the  moon,  took  Krishna 
with  them  and  went  away  to  a  potter  s  house 
(situated)  outside  ihe  city. 

7.  There  (in  the  potter's  house)  sat  a 
lady,   as  efiEulgent  as,  a  flame  of   fire,   who 


34 


266 


MAHABHARATA. 


I  believe,  is  their  mother.  Around  her  also 
sat  three  foremost  of  men,  each  of  whom  was 
like  a  fire. 

8.  Coming  to  her,  the  two  heroes  peyd 
homage  to  her  feet  and  asked  Krishna  "To  do 
homage  to  her."  Keeping  Krishna  there, 
those  foremost  of  men  all  went  out  in  their 
begging  tour. 

9.  (When  they  returned),  Krishna  took 
from  them  the  food  (that  the^  had  obtained 
in  alms)  and  offered  a  portion  to  the  gods 
and  gave  away  another  portion  to  the 
Brahmanas.  She  gave  a  portion  to  that 
venerable  lady  and  distributed  the  rest  to 
those  foremost  of  men  ;  she  herself  ate 
last  of  all. 

10.  O  king,  they  then  all  laid  themselves 
down  for  sleep,  Krishna  lying  like  their 
nether  pillow.  The  bed  on  which  they  lay 
was  made  of  Kusha  grass,  on  which  they 
spread  their  deer-skins. 

11.  They  talked  on  various  subjects  in 
voices  deep  as  those  of  black  clouds. '  And 
the  conversation$.of  those  heroes  were  such 
that  neither  Vaisyas,  nor  Sudras,  nor 
Brahmanas  could  talk  in  that  way. 

1 2.  O  king,  there  is  no  doubt  that  they 
are  foremost  of  Kshatryas,  their  conversa- 
tions being  on  all  military  subjects.  Our  hope 
has  been  fulfilled.  We  have  heard  that  the 
ions  of  Fritha  escaped  from  the  conflagra- 
tion. 

13.  From  the  way  in  which  the  mark 
was  shot  down  by  the  youth,  the  strength 
with  which  the  bow  was  stringed  by  him  and 
the  manner  in  which  they  talked  to  one 
another,  it  is  certain  they  are  the  sons  of 
Pritha  wandering  in  disguise. 

Vaisliampayana  said  :— 

14.  Thereupon  the  king  Drupada  be- 
came exceedingly  pleased,  and  he  sent  to 
them  his  priest,  directing  him  to  ascertain 
who  they  were  and  whether  they  were  (real- 
ly) the  sons  of  the  illustrious  Pandu. 

15.  As  directed  by  the  king,  the  priest 
went  to  them  ;  and  applauding  them  all,  he 
told  them  duty  in  detail  all  that  he  was 
commanded  by  the  monarch  to  say. 


The  Priest  said  :— 

16.  O  men  that  deserve  first  worship, 
Ihe  boon-giving  king  of  the  earth,  the  lord 
of  Panchala,  (Drupada)  is  desirous  to  know 
^ho  you  are.  Seeing  this  (hero)  who  has  shot 
down  the  mark,  his  joy  knows  no  bound. 

17.  Giving  us  all  particulars  of  your 
family  and  tribe,  place  ^rour  feet  on  the 
heads  of  your  enemies  and  gladden  the 
hearts  of  the  Panchala  king  and  his  men, 
ai)  J  of  mine  ah>o. 


18.  King  Pandu  was  a  dear  frNtuiof 
king  Drupada  who  regarded  him  :is  Ids 
counter-self.  He  had  all  alon^  cherialied 
the  desire  of  bestowing  his  this  daughter 
on  that  Kuni  prince  (Pandu)  as  his 
daughter-in-law. 

19.  O  heroes  of  faultless  features,  it  was 
the  wish  in  the  heart  of  the  king  Dru- 
pada that  the  long  and  strong  armed  Aryona 
should  marry  in  due  religious  form  his  this 
daughter. 

20.  If  that  has  become  possible,  nothing 
could  be  better,  nothing  more  beneficial, 
and  nothing  more  conducive  to  fame  and 
virtue  than  that  incident. 

Vaishampayana  said : — 

Having  said  this,  the  priest  became  silent. 
The  king  (Yudhisthira)  seeing  him  thus 
sitting  with  humility  said, 

21.  "Let  water  to  wash  his  feet  and  the 
Arghya  be  offered  to  this  Brahmana.  He 
is  king  Drupada's  priest,  and  therefore  he 
is  worthy  of  our  respect.  We  shoold 
worship  him  with  more  than  ordinary  re- 
verence." 

22.  O  king,  Bhima  then  did  as  directed. 
Accepting  the  worship  thus  offered  to  him. 
he  (tne  priest)  became  exceedingly  g^lad ; 
and  then  Yudhisthira  thus  addressed  that 
priest  sitting  in  comfort. 

TudMstliira  said  :— 

2<i — 24.  By  fixing  a  special  kind  of  dow- 
er the  Panchala  king,  has  given  away  his 
daughter  according  to  the  practice  oi  his 
order.  He  has  not  done  it  freely.  There- 
fore, he  has  nothing  to  say  in  regard  to  the 
race,  tribe,  family  and  character  of  him  who 
has  performed  the  feat.  This  hero  has 
won  the  princess  by  satisfying  the  de- 
mand of  the  king  Drupada.  All  hb 
queries  have  been  answered  by  the  string- 
ing of  the  bow  and  the  shooting  down  the 
mark. 

25.  It  is  by  doing  that  which  he  had 
directed  this  illustrious  hero  has  won 
Krishn^  in  the  assembly  of  kings.  Under 
these  circumstances,  the  king  of  the  Itmar 
race  should  not  indulge  in  any  regret  which 
can  only  make  him  unhappy. 

26.  The  desire  that  the  king  Drupada 
has  all  aloi%  entertained  will  (surdy)  be 
fulfilled,  for  O  Brahmana,  I  believe  this 
princess  is  endued  with  all  auspicious  marks* 

27.  None  that  is  weak  in  strength  could 
string  that  bow,  and  none  of  low  birth  or 
tmaccomplished  in  arms  could  have  ^lot 
down  the  mark. 

28.  It  is»  therefore,  not  proper  for  the 
Panchala    king    to  grieve  to* Jay   for  his 


ADI    PARVA. 


267 


daughter.  There  is  "no  man  in  the  world 
who  can  (now)  undo  that  act  of  shooting 
down  the  mark. 

Vaishampayaaia  said. 

29.  While  Yudhisthira  was  saying  all 
this,  another  messenger  came  in  haste  and 
said  "  The  feast  is  reaidy." 

Thus  ends  ike  hundred  and  ninety  fifth 
chnfter^  the  arrival  of  the  priest,  in  the 
Vaivahika  of  the  Adi  Parva. 


CHAPTER    CXCVI. 
(VAIVAHIKA  PARV A)^ContiHued. 

Tlie  Messenger  said :— 

1.  A  good  feast  for  the  bridegroom's 
party  has  been  prepared  by  the  king 
Drupada  in  view  of  his  daughter's  nuptials. 
Come  there  after  finishing  your  daily  rites. 
The  marriage  of  Krishna  will  take  place 
there.     Do  not  make  any  delay. 

2.  These    cars,    adorned     with    golden  | 
lotuses  and  drawn   by  excellent   horses,  are 
worthy  of  being  ridden   by  kings.     Riding 
on  them,  come  to  the  palace  of  the  Panchala 
king, 

Vaishampayana  said  :— 

3.  Having  sent  away  the  priest  and 
liaving  placed  Kunti  and  Krishna  on  one 
of  these  cars,  those  best  of  the  Kurus 
ascended  those  excellent  cars  and  proceeded 
towards  the  palace. 

4 — ^5.  O  descendant  of  Bharata,  O  king, 
having  heard  from  the  priest  the  words  of 
the  Dharmaraja  (Yudhisthira),  he  (Dru- 
pada), kept  ready  a  large  collection  of 
things,  such  as  fruits,  sanctified  garlands, 
armours,  shields,  carpets,  kinc,  ropes,  seeds, 
and  various  other  articles  and  implements 
of  amculture  so  that  he  might  ascertain  to 
which  order  these  heroes  belonged. 

6.  The  king  also  collected  every  article 
appertaining  to  other  *arts  and  various 
implements  and  apparatus  of  every  kind  of 
sports. 

7 — 8.  (He  kept  there  also)  shining 
armours,  shields,  excellent  swords  and  sci- 
mitars, beautiful  chariots  and  horses,  first 
class  bows  and  wd  I -adorned  arrows,  various 
other  kinds  of  weapons  ornamented  with 
gold,  darts  and  rockets,  battle-axes  and 
other  implements  of  war,  beds  and  carpets, 
various  other  fine  things  and  cloths  of 
various  kinds. 

9.  Taking  with  her  the  virtuous  Krishna, 
Kuoti  entered    the    inner    appartment  of 


Drupada 's  palace.  The  ladies  (of  the  king 
Drupada's  household)  worshipped  the  wife  of 
the  Kuru  king  with  joyous  hearts^ 

10— II,  O  king,  seeing  those  foremost 
of  men,  each  possessing  the  sportive  gait 
of  the  lion,  each  with  deer-skin  for  his  upper 

farment,  with  eyes  like  mighty  bulls,  with 
road  shoulders  and  long  hanging  arms 
which  looked  like  the  bodies  of  mighty 
snakes,  the  king",  the  king's  ministers,  the 
king's  sons,  the  king's  relatives  and  atten- 
dants, all  became  exceedingly  glad. 

12.  Those  heroes  without  any  hesitation 
and  awkwardness  sat  with  perfect  fearless- 
ness on  costly  seats  furnished  with  foot- 
stools; and  they  sat  one  after  the  other 
according  to  the  order  of  their  age, 

13.  After  those  heroes  were  seated,  well- 
dre^ed  male  and  female  servants  and 
skilful  cooks  brought  excellent  and  costly 
viands,  on  plates  made  of  gold  and  silver,— 
food  worthy  of  kings  alone. 

14.  Then  those  foremost  of  men  dined  on 
those  dishes  and  became  well-pleased. 
After  the  dinner  was  over,  those  heroes 
among  men,  ,passing  over  all  other  things, 
began  to  examine  with  interest  the  various 
implements  of  war  (displayed  there). 

15.  Seeing  this,  Drupada's  sons  and  the 
king  (Drupada)  himself  with  all  the  chief 
councillors  knew  the  sons  of  Kunti  to  be  all 
of  royal  blood,  and  they  therefore  became 
exceedingly  happy. 

Tht^  ends  the  hundred  and  ninety  sixth 
chapter^  the  display  of  various  things,  in 
the  Vaivahika  of  the  Adi  Parva, 


CHAPTER    CXCVII. 
(VAIVAHIKA  9\Ry\)'^ontinued. 

Vaishampajrana  said  :— 

1-^2.  Then  the  greatly  effulgent  Pan- 
chala king  addressed  prince  Yudhisthira  in 
the  form  applicable  to  Brahmanas ;  he 
cheerfully  enquired  of  that  illustrious  son  of 
Kunti,  (saying).  *'  Are  we  to  know  you  as 
Kshatryas  or  Brahmanas, 

3 — 4*  Or  accomplished  Vaisyas  or  men 
bom  of  Sudras  ?  Or  are  we  to  know  you  as 
celestials  who  have  assumed  the  disguise  of 
Brahmanas  by  their  power  of  Maya  (delu- 
sion) and  who  are  roaming  over  the  earth 
and  who  have  come  here  for  the  hand  of 
Krishna  7  O  Sir,  tell  us  the  truth,  we  are  in 
great  doubt. 

5.  Shall  we  not  be  h^ppy  when  our  doubts 
will  be  removed  ?  O  chastiser  of  foes,  have 
the  Fates  been  propitious  to  us  ? 


263 


MAIIABHARATA. 


6.  Tell  us  the  truth  willingly.  Truth 
becomes  monarchs  better  than  sacrifices  and 
dedications  of  tanks.  Therefore,  do  not 
speak  the  untruth. 

7.  O  celestial 'like  hero,  O  chastiser  of 
loes,  hearing  your  reply,  I  shall  then  make 
arrangements  for  the  marriage  according 
to  the  order  to  which  you  belong. 

Yudhisthira  said  :— 

B.  O  Panchala  king,  be  not  cheerless. 
Be  cheerful.  There  is  no  doubt,  your  desire 
has  been  fulf^Jcd. 

9.  O  king,  we  are  Kshatryas,  and  we  are 
the  sons  of  the  illustrious  Pandu.  Know  me 
to  be  the  eldest  of  the  sons  of  Kunti  and 
these  two  to  be  Bhima  and  Aryuna. 

to.  O  king,  your  daughter  was  won  by 
these  two  (heroes)  \q  the  assembly  of  kings. 
The  twins  (Naktifa  and  Sahadeva)  and 
Kunti  are  there  where  Krishna  is. 

If.  O  best  of  men,  let  grief  be  dispelled 
from  your  heart,  we  arc  Kshatryas.  Your 
daughter  like  a  lotus  has  been  transplanted 
from  one  lake  to  the  other. 

12.  O  g^eat  king,  you  are  our  revered 
superior  and  chief  refugee.  I  have  told  alt 
that  is  necessary  to  be  tdd. 

Vaishampayana  said  :— 

13.  Thereupon  the  king  Drtipada  had 
his  eyes  rolling  in  ecstasy  and  he  was  filled 
with  delight ;  he  could  not  for  some  time 
answer  Yudhisthira. 

14.  Suppressing  his  joy  with  great  effort, 
that  chastiser  of  foes  (Urupada)  replied  to 
Yudhisthira  in  proper  words. 

15.  The  virtuous-minded  (king)  asked 
how  they  (the  Pandavas)  had  escaped  from 
the  city  (of  Vamavata).  The  Pandava 
(Yudhisthira)  narrated  it  all  in  detail. 

16.  Hearing  the  narration  of  the  son  of 
Kunti,  kinp^  Drupada  censured  that  ruler  of 
men,  Dhritarastra. 

17.  The  foremost  of  all  eloquent  men, 
Drupada,  gave  every  assurance  to  the  son 
of  Kunti,  Yudhisthira,  and  vowed  to  restore 
him  to  his  kingdom. 

18.  At  the  request  of  the  king,  Kunti 
Krishna,  Bhima,  Aryuna  and  the  twins  took 
up  their  quarters  in  a  palatf . 

19.  O  king,  they  continued  to  reside 
there,  tfeated  by  Yagmasena  (Drupada) 
with  every  respect.  The  king  (Drupada) 
with  his  sons,  assured  by  all  that  had 
happened,  thus  spoke  (to  Yudhisthira). 

Dmpada  said:— 

20.  O  mighty -armed  hero,  let  the  Kuru 
()rtnce  Ar)*una  take  to-day  the  hand  of  my 


daughter  with  all  due  rites.     To-day  is  an 
auspicious  day. 

Vaishampayana  said:— 

21.  Thereupon  the  virtuous-mindcd  king 
Yudhisthira  replied,  "O  great  king.  I  shall 
also  have  to  marry. 

Drupada  said  :— 

22.  O  hero,  take  the  hand  of  my  datigh- 
ter  you  yourself  in  all  due  rites.  '  Or  give 
Krishna  in  marriage  to  him  ^hom  yxni 
please. 

Tudhisthira  said  :— 

23.  O  king,  Draupndi  shall  be  the  queen 
of  all  of  us.  O  great  king,  it  has  been  thus 
ordered  by  our  mother. 

24.  I  am  still  unmarried, — so  is  the  Pan- 
dava Bhimasena.  Your  jewel  of  a  dat^hter 
has  been  won  by  Partha. 

25.  O  king,  this  is  our  rule  that  we  mtist 
equally  enjo^  a  j^wel  that  we  obuin.  O 
excellent  kmg,  we  are  not  willing  no<w  to 
break  that  rule. 

26.  Krishna  shall  be  the  wedded  qoeen 
of  all  of  us.  Let  her  take  our  hands  before 
the  fire  one  after  the  other  according  to  our 
age. 

Drupada  said  :— 

27.  O  descendant  of  Kuru,  it  is  ordained 
that  a  husband  can  have  many  wives,  but 
we  have  never  heard  that  a  wife  can  ha\-e 
many  husbands. 

28.  O  son  of  Kunti,  pure  as  you  are  and 
acquainted  with  the  rules  of  morality,  ^-ou 
should  not  commit  an  act  that  is  sinful  and 
opposed  both  to  the  Vedas  and  usage. 
VVhy  has  your  understanding  come  to  be 
so? 

Yudhistliira  said  :— 

29.  O  great  king,  morality  is  subtle, 
we  do  not  know  its  course.  Let  us  there- 
fore follow  the  path  trod  by  the  illustrious 
men  of  former  ages. 

30.  \!y  tongue  never  utters  an  untruth  ; 
my  mind  never  turns  to  that  which  is 
sinful.  It  has  been  commanded  by  our 
mother  and  my  mind  also  appro\'es  of   it. 

31.  O  king,  it  is  certainly  com  form  able 
to  virtue.  Therefore,  act  accordingly  without 
any  scruple,  O  king,  do  not  entertain  any 
fear  in  this  matter. 

Drupada  said  :— 

32.  O  son  of  Kunti,  my  son  Dhrrsta* 
dyumna,  Kunti,  and  you  >*ourseIf ,  these  three 
settle  amongst  yourselves  as  to  what  should. 


ADI   PARVA. 


269 


be   done.     I    shall   do    what   is   proper  to- 
morrow. 

Vaishampayana  said  :— 

33,  O  descendant  of  Bharata,  O  kinp, 
thereupon  those  three  (Kunti,  Yudhisthira 
and  Dhristadyumna)  discoursed  on  this 
matter ;  and  at  that  very  time  Dwaipayapa 
came  there  (wandering  over  the  world)  at 
pleasure. 

Th  us  ends  the  h undred  atid  ninety  seventh 
chapter^  the' arrival  of  Lhompayana,  in  the 
Vaivahika  of  the  Adi  Parva, 


CHAPTER   CXCVm. 

(VAIVAHIKA    P\RV A)'-Continued. 

Vaishampayana  said  :— 

1.  Thereupon  all  the  Pandavas,  and  the 
illustrious  Panchala  king,  and  all  others 
stood  up  ;  and  they  saluted  the  illustrious 
Krishna  (Dwalpayana). 

2.  The  high-souled  (Rishi)  saluted  them 
in  return  and  enquired  after  their  ^wel- 
fare;  he  then  sat  down  on  a  holy  cai-pet 
made  of  gold. 

3.  Commanded  by  the  immeasurably 
energetic  Krishna  (Dwaipayana),  those 
foremost  of  men  cill  sat  down  on  costly  seats. 

4.  Thereupon  a  moment  after  the  son 
of  Prtshata  i  n  sweet  words  asked  that  illus- 
trious man  about  the  marriage  of  Draupadi. 

Dropada  said  :^ 

5.  O  illustrious  one,  how  can  one  woman 
become  the  wife  of  many  men  without  being 
defiled  by  sin.  Tell  me  truly  all  this  in 
detail. 

Vyasa  said  :— 

6.  O  king,  this,  being  opposed  to  both 
usage  and  the  Vedas,  has  become  obsolete. 
I  desire  to  hear  what  is  the  opinion  of  each 
of  you  in  this  matter. 

Dmpada  said  :— 

7.  In  my  opink>n  this  practice  is  sinful, 
because  it  is  opposed  to  both  the  usage  and 
the  Vedas.  O  best  of  the  twice  born,  there 
is  nowhere  a  wife  with  many  husbands. 

8.  The  illustrious  men  of  former  ages 
had  never  such  an  usage  amongst  them. 
The  wise  should  never  commit  a  sin. 

9.  I  can  therefore  never  make  up  my 
mind  to  act  in  this  way.  The  practice  ap- 
pears to  me  to  be  of  dioubtful  morality. 

10.  O  best  of  ttie  twice  bom,  O  ascetic 
Rishi,  O    Brahmana,    how  can   the  elder 


brother,  if  he  is  at  all  of  good  character,  can 
appraich  the  wffe  of  his  younger  brother  ? 

11.  The  ways  of  morality  are  always 
subtle.  Therefore,  we  do  not  know  them. 
We  cannot,  therefore,  say  what  is  comform- 
able  to  virtue  and  what  is  not. 

12.  We  cannot  therefore  perform  such 
an  act  with  a  safe  mind.  O  Brahmana, 
I  can  never  say,  **  Let  Krishna  be  the  wife 
of  five  (husbands). 

Yudhisthira  said  :— 

13.  My  tongue  never  utters  an  untruth, 
and  my  heart  never  turns  to  sin.  When 
my  heart  approves  it,  it  can  never  be  sinful. 

14.  I  have  heard  in  the  Puranas  that  a 
lad>  of  the  Gotama  race  named  Jatila«  the 
foremost  of  all  virtuous  women,  married 
seven  Rishis  (all  together.) 

15.  So  also  the  daughter  of  an  ascetic 
married  ten  brothers,  all  of  them  bearing 
the  same  name  of  Prachetas,  and  all  (3 
their  souls  were  exalted  by  asceticism. 

1 6.  O  foremost  of  all  men  learned  in  the 
precepts  of  virtue,  it  is  said  that  obedience 
to  superiors  is  a  cardinal  virtue.  Of  all 
superiors   the  mother  is  the  foremost. 

17.  She  has  commanded  us,  saying, 
"  Enjoy  all  of  you  that  which  you  have 
obtanied."  O  best  of  the  twice  bom,  it  b 
therefore  I  consider  this  act  to  be  virtuous. 

Eonti  said :—  ^ 

18.  It  is  so  as  the  virtuous  Yudhisthira 
has  said.  I  am  in  great  fear  lest  my  words 
become  untrue.  How  shall  1  be  saved  from 
untruth  ? 

Vyasa  said  :— 

19.  O  amiable  one,  you  shall  be  saved 
from  untruth.  This  is  eternal  virtue.  O 
Panchala  king,  I  will  not  talk  on  this  matter 
before  you  all.     You  alone  will  hear  it. 

20.  (I  shall  tell  you)  how  this  practice 
has  been  established,  and  why  it  is  to  be 
regarded  as  old  and  eternal.  There  is  no 
doubt  that  what  the  son  of  Kunti,  Yudhis- 
thira, has  said  is  quite  conformable  to 
virtue. 

Vaishampayana  said  '— 

21.  Thereupon  rose  the  illustrious  Vyasa, 
the  lord  Dwaipayana ;  and  taking  hold  of 
Drupada's  hand  he  went  into  the  palace. 

22.  The  Pandavas.  Kunti,  and  the  descen- 
dant of  Prishata  Dhristadyumni,  waited  in 
that  place  for  those  two  (Vyasa  and 
Drupauda), 


a7P 


MAHABHARATA. 


23.  Thereupon  Dwaipayana  explained 
to  that  illustnous  king  how  the  marriage 
of  one  wife  with  many  husbands  is  confor- 
mable to  virtue. 

Thus  ends  ike  hundred  and  ninety  eighth 
chapter,  the  words  of  Vyasa,  in  the 
Vaivahika  of  the  Adi  Parva. 


went  (to  the  place  of  sacrifice),  and  m'ben 
they  all  assembled  there,  they  saw  a  (golden) 
lotus  in  the  Bhagirathi. 

Seeing  that  (golden)  lotus,  they 


CHAPTER    CXCIX. 
(VAIVAHIKA  VAKWA^—Continued. 


Vyasa  said  :— 

1.  In  days  of  yore,  the  celestials  per- 
formed a  g^eat  sacrifice  in  the  Naimisha 
forest.  O  king,  the  son  of  Vivaswata 
{ Varna)  became  the  slayer  of  animals. 

2.  O  king,  thus  employed  in  that 
sacrifioe,  Yama  did  not  kill  any  human 
being.  Thereupon  the  death  being  sus- 
pen&d  among  men,  the  number  of  human 
beings  greatly  increased. 

3*  Soma,  Sakra,  Varuna,  Kuvera,  the 
Sadhyas,  the  Rudrus,  the  Vasus,  the  twin 
Ashwinis, — these  and  other  celestials  went  to 
Prajapati,  the  creator  of  thc/world. 

4*  Alarmed  at  the  increase  of  human 
beings,  they  all  thus  addressed  the  master 
of  creation.  "We  are  afflicted «  with  the 
fear  (of  the  increase  of  human  beings), 
and  ther^ore  wishing  to  be  relieved,  we  ask 
your  protection. 

The  Orandsire  said  :— 

5.  You  have  no  fear  from  human  beings ; 
you  are  all  immortal.  You  should  not  be 
frightened  by  the  mortals. 

The  Celestials  said  :— 

6.  The  mortals  have  all  become  the  immor- 
tals. There  is  now  no  difference  between 
them  and  us.  Being  vexed  at  this,  we  have 
come  to  you  so  that  we  may  have  some  dis- 
tinction (from  men). 

The  Deity  said  :— 

7.  The  son  of  Vivaswata  (Yama)  is  now 
engaged  in  the  great  sacrifice.  It  is  for 
this  reason  that  human  beings  are  not  dying. 
When  his  sacrificial  works  will  be  finished, 
the  death  will  be  again  among  men. 

8.  When  that  time  will  come,  the  son  of 
Vivaswata  will  be  strengthened  by  your 
respective  energies.  He  will  then  sweep 
away  thousands  of  human  beings  who  will 
have  no  energy  left  in  them. 

Vyasa  said  :— 

9.  Having  heard  these  words  of  the  first- 
bom    deity,  the  greatly  strong  (celestials) 


10.  ^  ^ 
very  much  surprisedT  The  foremost  of  heroes 
among  them,  Indra,  went  (to  find  out  where 
it  grew).  Going  to  the  place  whereform 
the  Ganges  always  issues  forth,  he  saw  a 
lady  as  dffulgent  as  the  fire. 

11.  The  lady  who  had  come  there  to 
fetch  water  was  bathing  in  the  Ganges, 
but  she  was  weeping  all  the  while.  The 
drops  of  tear  that  fell  from  her  eyes  were 
transformed  into  golden  lotuses. 

12.  Seeing  this  wonderful  sight,  the 
wielder  of  the  thunder  (Indra)  came  to  the 
lady  and  said,  '*0  amiable  lady,  who  are 
you  ?  Why  are  you  weeping  ?  I  desire  to 
know  the  truth.    Tell  me  everything.** 

The  Lady  said:— 

13.  O  Sakra,  unfortunate  as  I  am,  you 
may  know  who  I  am,  and  why  I  am  I  weep- 
ing. O  king,  if  you  come  with  me  as  I  lead 
the  way,  you  can  then  see  why  I  weep. 

Vyasa  said:— 

14.  He  (Indra)  followed  her  and 
soon  saw  a  handsome  youth  with  a  young 
lady.  They  were  seated  on  a  throne  on  the 
peaces  of  the  king  of  mountains,  and  they 
were  playing  with  dice. 

15.  The  king  of  the  celestials  thus  spoke 
to  him,  **0  intelligent  youth,  know  this 
universe  to-  be  under  my  sway."  Se^ng 
that  the  person  take  no  notice  of  what  he 
had  said,  he  (Indra)  again  said,  "I  am  the 
lord  of  the  universe." 

16.  Seeing  Indra  angfiy,  the  youth  who 
was  none  else  than  Mahadeva  cast  a  glance 
at  him  and  smiled.  At  that  glance  the  king 
of  the  celestials  was  at  once  paralysed,  ana, 
stood  on  that  spot  like  a  statue. 

17.  When  the  game  of  dice  came  to  an 
end,  he  (Siva)  spoke  thus  to  the  weepmg 
woman,  "Bring  him  (Indra)  here.  I  shall  so 
deal  with  him  that  pride  may  not  again 
enter  his  heart." 

18.  As  soon  as  Indra  was  touched  bv 
that  woman,  the  chief  of  the  celestials  wid 
limbs  paralysed  by  that  touch  fell  down  on 
the  ground.  The  illustrious  deity  of  fierce 
energy  (Siva)  then  said  to  him,  "O  Indra, 
never  act  thus  again. 

19.  Remove  this  huge  stone,  for  3rotir 
strength  and  energy  are  immeasurable. 
Enter  the  hole  and  wait  with  others  who  are 
all  like  you  and  the  sun  in  splendour." 

20.  He  (Indra)  removed  that  stone  and 
sa  w  a  cave  on  the  great  mountam  in   ^hich 


ADI    PARVA. 


271 


were  four  others  resemblincf  himself.  Seeing^ 
ihem,  he  became  very  much  grieved  and 
exclaimed,  "  Shall  1  too  meet  with  such 
fate  ?" 

21.  Then  looking  at  the  wielder  of 
thunder  (Indra)  with  expanded  eyes,  the 
deity  Girisha  (Siva,)  said  in  anger,  *'0 
Satakratu,  (Indra)  enter  this  cave  without 
delay,  for  out  of  folly  you  have  insulted  me 
before  my  very  eyes. 

22.  Thus  addressed  by  the  lord  (Siva,) 
the  chief  of  the  celestials  was  deeply  grieved 
in  consequence  of  that  imprecation ;  and  with 
limbs  weakened  by  fear  he  trembled  like 
the  wind-shaken  leaf  of  the  fig  tree  on  the 
breast  of  the  king  of  mountains. 

23.  Thus  unexpectedly  cursed  by  the 
deity  that  rides  the  bull  (Siva^)  Indra  trem- 
bled from  head  to  foot ;  and  with  joined 
hands  he  thus  addressed  the  fearful  god  of 
many  manifestations,  "O  Bhava,  you  are 
the  on-looker  of  the  infinite  universe.  " 

24.  To  him  thus  replied  the  deity  of 
fiery  energy  with  smiles,  **Those  that  have 
your  disposition  never  obtain  my  grace. 
These  otners  (four  in  the  cave)  were    like 

*   you  at  one  time.    Therefore,  enter  the  cave 
and  lie  there  for  some  time. 

25 — 26.  The  fate  of  you  all  should  cer- 
tainly be  the  same.  All  of  you  shall  have  to 
take  births  in  the  world  of  men,  where 
having  achieved  many  difficult  feats  and 
killing  large  number  of  men,  you  shall  again 
regain  the  valued  regfion  of  Indra  by 
tfie  merits  of  your  respective  deeds.  You 
shall  accomplish  all  1  have  said  and  much 
more. 


The  dd  Indras 

27.  We  shall  go  from  our  celestial  region 
to  the  region  of  men  where  salvation  is  diffi- 
cult to  gain.  But  let  the  celestials,  Dharma, 
Vayu,  Magavata  (present  Indra)  and  the 
twin  Ashwinis  beget  us  on  our  would-be 
mother.  After  fighting  with  men  with  both 
htmian  and  celestial  weapons,  we  shall 
again  come  back  to  the  region  of  Indra. 

Vyasasaid:— 

28.  Having  heard  thb,  the  wielder  of 
thunder  (Indra)  again  addressed  that  fore- 
most of  gods  (Siva)  saying,  '*  Instead  of 
going  myself,  I  shall  create  from  myself 
with  a  portion  of  my  enefgy  a  person  able 
to  accomplish  the  task ;  and  he  wUl  be  the 
fifth  among  these  (old  Indras)." 

29.  Bishwavuka,  Bhutadhamana,  great- 
ly effulgent  Sivi,  Sauti  and  Tejaswin, — 
these  are  the  five  Indras  of  old. 

30.  The  tUustrious  deity  of  the  formid- 
able bow  kindly  granted  to  the  five  Indras 


the  desire  they  cherished  in  their  hearts,  and 
he  appointed  that  exceedingly  beautiful 
lady,  who  was  none  else  than  the  celestial 
Lakshmi  herself  to  be  their  common  wife 
in  the  world  of  men. 

31.  Thereupon  accompanied  by  all  these 
Indras,  he  (Siva)  went  to  Narayana,  who 
is  immeasurably  effulgent,  infinite,  im- 
material, the  self-bom,  the  old,  the  eternal 
and  the  spirit  of  the  infinite  universe. 

32.  He  (Narayana)  approved  of  every- 
thing, and  then  they  (Indras)  all  took  births 
in  the  world  of  men.  Hari  (Naravana)  took 
up  two  hairs  from  his  body ;  one  of  them  was 
white  and  the  other  black. 

33.  Those  two  hairs  entered  the  wombs 
of  the  two  ladies  of  the  Yadu  race, — named 
Devaki  and  Rohini.  The  hair  of  the  deity 
that  was  white  became  Valadeva,  and  the 
hair  that  was  black  became  Kesbava's 
self, — Krishna. 

34.  Those  Indra- like  ones  who  wer© 
kept  confined  in  the  cave  of  the  mountain 
are  none  else  than  the  five  sons  of  Pandu, 
possessing  great  prowess.  And  the  Pan- 
dava  Savyashachi  (Aryuna)  is  a  portion  of 
(the  present)  Indra. 

35.  O  king,  thus  were  bom  as  the  sons 
of  Pandu  those  that  were  at  one  time  Indras, 
and  the  celestial  Lakshmi  herself  who  had 
appointed  to  be  their  wife  h  the  exceedingly 
beautiful  Draupadi. 

36.  How  could  she  whose  effulgence  is 
like  that  of  the  sun  or  the  moon^  whose 
fragrance  spreads  over  two  miles  around, 
take  birth  in  any  other  but  an  extraordinary 
way  ?  She  rose  from  within  the  earth  by 
virtue  of  your  sacrifice. 

37.  O  king,  I  cheerfully  grant  to  you  this 
boon, — I  give  you  spiritual  sight*  Behold 
the  sons  of  Kunti  now  possessing  their 
sacred  and  celestial  forms  of  old. 

Yaishampayana  said :— 

38.  Thereupon,  that  holy  Brahmana, 
Vyasaof  greatly  generous  deeds,  gave  celes- 
tial sight  to  that  king  (Drupada)  by  his 
ascetk  power.  Then  the  kin^  saw  them  (the 
Pandavas)  all  possessing  their  former  forms. 

39.  He  saw  them  with  celestial  bodies, 
with  golden  crowns  and  celestial  garlands, 
each  of  them  resembling  like  a  Indra  himself, 
with  complexion  as  effulgent  as  the  fire  or 
the  sun,  each  adorned  with  every  ornament, 
each  handsome  and  youthful,  each  with 
broad  chest  and  stature  with  a  height  of 
five  cubits. 

40.  Possessing  every  accomplishment, 
attired  in  celestial  robes  of  great  beauty,  and 
adorned  with  fragrant  garlands  of  excellent 


r)t 


MAHABIIARATA. 


make,  the  king  saw  them  as  so  many  three- 
eyed  gods  (Siva)  or  Vasus,  Rudras  or 
Adityas. 

41.  Seeing  the  (four  others)  Pandavas  in 
the  forms  of  the  old  Indras,  and  Aryuna  in 
the  form  of  the  Opresent)  Indra  sprang 
from  Indra  himself,  the  king  Drupada  was 
exceedingly  pleased.  He  was  greatly  surpris- 
ed on  seeing  the  celestial  manifestation  of 
Maya, 

42.  Looking  at  his  daughter,  that  fore- 
most of  women  possessing  great  beauty  as 
that  of  a  celestial  maiden  and  splendour  as 
that  of  the  fire  or  the  moon,  the  king  con- 
sidered, that  for  her  beauty,  splendour  and 
fame,  she  is  really  worthy  to  be  the  wife  of 
those  celestial  beings. 

43.  Seeing  that  wonderful  sight,  he 
touched  the  feet  of  the  son  of  Satyavati, 
(Vyasa)  and  said,  *'  O  great  Rishi,  there  is 
nothing  wonderful  in  you." 

Vyasa  said  :— 

44.  There  was  in  a  certain  wood  a 
daughter  of  an  illustrious  Rishi,  who  though 
handsome  and  chaste,  did  not  get  a  hus- 
band, 

45.  She  gratified  by  her  asceticism  the 
deity  Sankara  (Siva).  The  deity  being  plea- 
sed with  her,  himself  thus  spoke  to  her 
"Tell  me  what  you  want." 

46.  Having  been  thus  addressed,  she 
repeatedly  said  to  the  boon-giving  supreme 
lord,  *'I  clesire  to  have  a  husband  endued 
with  all  accomplishments." 

47.  That  deity  Sankara  gave  her  the 
boon  in  joyful  heart  (saying,)  "  O  amiable 
girl,  you  shall  have  five  husbands." 

48.  She  who  had  been  able  to  please 
the  diety  said  again,  **  O  Sankara,  I  desire 
to  have  from  you  only  one  husband  endued 
with  all  accomplishments. " 

49.  The  god  of  gods,  being  well -pleased 
with  her,  spoke  again  to  her  thus,  **  You 
have  addressed  me  five  times  saying,  **  Give 
me  a  husband" 

50.  O  amiable  girl,  therefore  it  shall  be 
as  you  have  asked.  Be  blessed.  All  this 
will  happen  in  one  of  your  future  births. " 

51.  This  your  daughter  of  celestial  beauty 
is  that  maiden.  The  faultless  Krishna  of  the 
Prishata  race  had  been  pre-ordained  to  be 
the  wife  of  five  (men). 

52.  The  celestial  Lakshmi  has  risen 
in  the  great  sacrifice  to  be  the  wife  of  the 
Pandavas.  After  severe  penances  she  is 
born  as  your  daughter. 

53.  O  king,  that  handsome  goddess,  who 
is  watted  upon  by  all  the  celestials,  becomes 
the  wife  of  five  husbands.     Sh«  has  been 


created  by  the  self -created  (Brahrara)  for 
this  purpose.  Hearing  all  this,  do  what  yoiz 
desire. ' 

Thui  ends  the  hundred  and  ninety  ninth 
chapter t  the  history  of  fii^  Indrus,  in  the 
Vaivahika  of  the  Adi  Parva. 


CHAPTER    CC. 
(VAIVAHIKA   PARW A)'-ContinueJ, 

Drupada  said— 

1.  O  great  Rishi,  it  is  only  when  I  have 
not  heard  from  you  all  this  that  I  intended 
to  act  in  the  way  I  have  already  told  you. 
I  am  now  incapable  of  acting  against  what 
has  been  ordained  by  the  celestials.  I  there- 
fore desire  to  act  as  you  have  said. 

2.  The  knot  of  destiny  cannot  be  untied. 
There  is  nothing  which  is  the  result  of  our 
own  actions.  That  which  was  made  to  secure 
one  husband  (for  my  daughter)  becomes  now 
the  source  of  this  (new)  ordinance. 

3.  As  Krishna  (Draupadi)  had  repeated- 
ly asked  (in  her  former  life)  for  five  timt^s  • 
saying,  "Give  me  a  husband,"  the  great 
deity  had  granted  her  the  boon  accordingly. 
The  deity  himself  knows  the  right  or  the 
wrong  of  this. 

4  When  Sankara  has  fixed  this  ordi- 
nance,— sinful  or  virtuous,  I  can  have  no 
fault.  Therefore,  let  these  (heroes)  take  aj» 
ordained  the  hand  of  Krishna  according  to 
all  due  rites. 

Vaishampajrana  said  -— 

5.  The  illustrious  Rishi  then  spoke  Uiu5 
to  Dharmaraja  (Vudhisthira.)  '*  O  son  of 
Pandu  to-day  is  an  auspicious  day.  To-day 
the  Moon  has  entered  the  constellation 
Pushya.  You  first  take  tlie  hand  of  Krishna 
to-day. " 

b.  Thereupon  the  king  Jagmascna  with 
his  son  made  preparations  for  the  tnarriage. 
Keeping  ready  many  costly  marriage  pre- 
sents, he  brought  out  his  daughter  Krishna 
adorned  after  a  bath,  with  many  jewels  and 
pearls. 

7.  All  the  freinds  and  the  relatives  of  the 
king  with  the  state  ministers  and  many 
Brahmanas  and  citizens  according  lo  their 
precedence  of  ranks,  came  there  ho  joy 
to  witness  the  marriage  cei-emony. 

8.  Adorned  with  that  concourse  of  chief 
men,  with  its  court-yards  decked  with 
lotuses  and  lilies  and  beautified  with  the  lines 
of  troops,  and  fastened  round  with  diamonds 
and  precious  stones,  his  (Drupada's)  palace 
looked  like  the  sky  studded  with  the  brilli- 
ant Uars. 


ADI   PARVA. 


^n 


f).  Theit  itiose  Kuru  Princes,  those  young 
(\ieroes)  bathcdj  adorned  with  ear-rings, 
attired  in  costly  robes,  it  id  perfumed  by 
Sandal  paste,  they  performed  the  Aviseka 
(preparatory  ceremony)  and  all  other  usual 
auspicious  rites. 

10.  O  lord,  like  mighty  bulls  entering 
their  pen,  they  then  accompanied  by  their 
priest  Dhaumya,  as  effulgent  as  fire,  en- 
tered in  joy  and  in  due  order  (the  wedding 
place)  one  after  the  other. 

11.  Then  that  Veda-knowing  priest 
(Dhaumya)  kindled  the  sacred  Hre  and 
poured  the  libations  of  Ghee  in  that  blazing 
fare  with  proper  Mantras,  That  Mantra' 
knowing  Brahmana  then  called  Yudhisthira 
and  united  him  with  Krishna  (Draupadi). 

12.  Walking  round  the  fire  (for  seven 
times),  the  bride  and  the  bridegroom  took 
each  other's  hands.  Thus  they  were  married 
by  the  Veda-knowing  (Dhaumya).  Then 
taking  leave  of  that  ornament  of  battle 
(Yudhisthira),  he  (Dhaumya)  went  out  of 
the  palace. 

13.  Then  those  mighty  car- warriors, 
the  perpetuators  of  the  Kuru  race,  those 
princes,  attired  in  costly  robes,  took  the  hand 
oi  i.«  iL  best  of  women  (Draupadi)  day  by 
daj  in  succession. 

14.  The  celestial  Rishi  told  me  of  a  very 
wonderful  incident,  namely  that  the  high- 
souled  lady  of  slender  waist  (Draupadi) 
regained  her  virginity  day  after  day  (1.^, 
every  day  after  her  previous  marriage). 

15.  After  the  wedding  was  over,  Drupada 
gave  to  those  great  car -warriors  various 
kinds  of  excellent  wealth.  (.He  gave  them) 
one  hundred  chariots  with  golden  standards, 
each  drawn  by  four  horses  with  golden 
bridles ; 

16.  One  hundred  elephants  all  possess* 
ing  auspicious  marks  on  their  temples  and 
faces,  and  all  looking  like  so  many  mountains 
with  golden  peaks  ;  and  one  hundred  young 
maid-servants  attired  in  costly  robes  and 
adorned  with  ornaments  and  floral  wreaths* 

17.  Making  fire  his  witness,  the  high« 
souled   king  of  the  lunar  race,   (Drupada), 

gave  separately  each  of  those  celestial  •'I  ike 
eroes  much  wealth,   various  brilliant  orna* 
ments  and  many  costly  robes. 

i^.  When  the  wedding  was  over,  and  after* 
they  had  obtained  that  maiden,  like  Lakshrai 
herself,  along  with  great  wealth,  those  greatly 
powerful  sons  of  Pandu  like  so  many  indras 
passed  their  days  in  joy,  in  the  capital  of  the 
Panchala  king. 

Thus  ends  the  tvio  hnndfedth  chapter ^  the 
Marriage  of  Draupadi t  in  the  Vaivahika  of 
the  Adi  Par  vat 


CHAPTER    CCI. 
(VAIVAHIKA  PARVA)— C(;/i/i/. 

Vaishampayana  daid  x— 

li  After  his  alliance  with  the  PandaVa^j 
Drupada  had  all  his  feafs  dispelled  \  and  he 
did  not  fear  even  the  celestials. 

"1,  The  ladies  of  the  illustrious  Drupada's 
(household)  all  came  to  Kunti ;  and  mention- 
ing their  respective  tlanles,  they  saluted  het 
with  their  heads  touching  the  ground. 

3.  Krishrta»  attii'ed  In  red  silk  and  with 
her  wrists  still  encircled  with  aUspicious 
thread,  saluted  her  mother-in-law  with 
I'everence ;  and  she  theif  stood  before  hei* 
coiltentedly  with  joined  hands. 

4.  Out  of  affection  Pritha  (Kunti)  pro* 
nounced  a  blessing  on  I)t-aupadi,  cncJiied 
withjbeauty  and  auspicious  marks,  ftnd  with 
sweet  disposition  and  good  character. 

Eonti  saids— 

5.  As  Sachi  is  to  tndra»  as  Saha  td 
Vivavasu,  as  Rohini  to  Soma^  as  Damayanti 
to  Nala, 

6.  As  Vadra  to  Vaisravarta,  as  Arun- 
dhauti  to  Vashistha  and  as  Lakshmi  to 
Narayana,  so  be  you  to  yoiir  husbands. 

7.  O  amiable  girl,  be  the  mother  of  long-^ 
lived  and  heroic  children,  and  possess  every 
thing  that  can  make  you  happy.  Be  lucky 
and  prosperous,  be  faithful  to  your  husbands 
and  a  performer  of  great  sacrifices. 

8.  Let  your  time  be  ever  pas*$ed  in  duly 
entertaining  your  guests,  the  strangers  t)iat 
come  to  your  house,  the  pious  men,  Ihc  old 
men,  the  children  and  the  superiors. 

9.  Be  ifistalled  with  the  virtue* loving 
king  (Yudhisthira)  as  the  queen  of  the  king- 
dom  and  the  cap  ital  of  Kurujangala. 

to.  Let  the  whole  earth,  conquered  by 
your  greatly  powerful  husbandsf  be  given  to 
the  Brahmanas  in  .a  great  Ashwamedha 
sacrifice* 

ii«  O  accomplished  glrl^  what  gems  of 
great  qualities  are  in  the  worldi  let  them 
all  belong  to  yoil.  O  blessed  girli  be  happy 
for  (full)  one  hundred  years. 

\2.  O  daughter* in- law,  as  t  rejoicie  to* 
day  on  seeing  you  in  red  silk,  so  1  shall 
rejoice  when  you  will  give  birth  lo  an  accom- 
plished son. 

Vaitfbaiiipayax&a  iaid  :-- 

13.  After  the  Panda vas  had  bceil  Itittr* 
ried,  Hari  (Krishna)  sent  to  them  various 
golden  ornaments  set  with  pearls  and  Vai' 
durya  gems. 


35 


274 


MAHABIlARAtA. 


14.  Madhava  (Krishna)  also  sent  (to 
them)  costly  robes  of  various  countries, 
many  beautiful  and  soft  blankets  and  skins, 

15.  Various  costlv  beds,  carpets  and 
conveyances, and  huncireds  of  vessels  set  with 
diamonds  and  Vaidurya  gems. 

16.  Krishna  gave  them  thousands  of 
maid-servants,  all  young,  beautiful,  and  ac- 
complished, and  adorned  with  all  ornaments 
and  brought  from  various  countries. 

17.  He  also  gave  them  many  well-train- 
ed elephants  of  the  country  ol  the  Madras, 
many  excellent  horses  adorned  with  orna- 
ments, and  many  chariots  drawn  by  horses 
of  excellent  colors  and  large  teeth. 

18.  Madhusudana  (Krishna)  of  immea- 
surable soul  sent  to  them  also  in  separate 
heaps  millions  of  coins  of  pure  gold. 

19.  Wishing  to  please  Govinda  (Krish- 
na), Dharmaraja  Yudhisthira,  being  himself 
filled  with  great  joy,  accepted  all  those 
presents. 

Thus  ends  the  two  hundred  and  first 
chapter t  the  presents  of  Sreekrishna,  in  the 
Vatvahika  o/the  Adi  Parva. 


CHAPTER   ecu. 
(VIDURAGAMANA  PARVA). 

Vaishampayana  said  -— 

1.  Thereupon  the  kings  knew  from  their 
trusted  spies  that  the  beautiful  Draupadi 
had  got  the  Pandavas  as  her  husbands ; 

2.  The  illustrious  man  who  had  bent  the 
bow  and  shot  the  mark  was  Aryuna,  that 
foremost  of  all  victorious  warriors  and  the 
great  wielder  of  bow  and  arrows ; 

3.  The  g^reatly  strong^  man  who  had 
hurled  away  the  Madra  kmg  Salya,  he  who 
had  in  anger  frightened  all  men  in  the  battle 
by  the  tree, 

4.  He  who  had  stood  in  perfect  fearless- 
ness, whose  touch  was  death  to  all,  that 
illustrious  hero,  was  no  other  than  Bhima, 
that  grinder  of  hostile  ranks. 

5.  The  monarchs  were  very  much  ash- 
tonished  to  learn  that  the  sons  of  Kunti,  the 
Pandavas,  had  assumed  the  g^uise  of  the 
peaceful  Brahmanas. 

6.  Thev  heard  that  Kunti  with  her  sons 
had  been  u>rmeply  burnt  to  death  in  the  lac- 
house  ;  therefore  those  kings  regarded  the 
Pandavas  as  men  who  had  come  back  from 
the  dead* 

7.  Remembering  the  greatly  cruel  deads 
of  Purochana,  they  saicC  "Fie  09  Bhisma! 
Fie  on  Dhritarastraof  the  Kuru  race  T' 


8.  When  the  Saimvara  was  over,  atl  thd 
kings,  learning  that  Draupadi  had  beefi 
wedded  to  thePandavas,  went  away  to  their 
respective  kingdoms. 

9 — 10.  Having  heard  that  Draupadi  had 
been  married  to  ihft  rider  of  the  white  horse 
(Aryuna),  Duryodhana  became  greatly  de- 
pressed *,  and  accompanied  by  his  brothers* 
Ashwathama,  his  maternal  uncle  (Sakuni), 
Kama  and  Kripa,  he  started  for  his  capital. 
Then  Dushashana,  being  full  of  snamet 
thus  slowly  spoke  to  him. 

11.  "O  king,  if  Aryuna  had  not  dts* 
guised  himself  as  a  Brahmana,  he  could 
have  never  succeeded  in  obtaining  Drau- 
padi. On  that  account,  none  could  recognise 
as  Dhananjaya. 

12.  I  believe  that  Destiny  is  supreme 
and  human  exertion  is  useless.  O  brother, 
fie  on  our  exertions,  when  the  Pandavas 
are  still  alive !" 

13.  Thus  talking  to  one  another  and 
blaming  Purochana,  they  entered  Hastina- 
pur  in  misery  and  sorrow. 

14 — 15.  Seeing  the  greatly  powerful  sons 
of  Pritha  escap^  from  the  house  of  lac 
and  allied  with  Drupada,  and  thinking  of 
Dhristad3rumna,  Shikhandin  and  also  other 
sons  of  Drupada  who  were  all  learned  In 
every  art  of  war,  he  (Dur^-udhana)  became 
depressed  and  alarmed. 

16—17.  Having^  leanit  that  Draupadi 
had  been  won  by  the  Pandavas  and  that  the 
sons  of  Dhritarastra, — their  pride  being 
broken, — had  returned  in  shame,  Vidura 
became  exceedinp^ly  glad  ;  and  coming  to 
Dhritarastra,  O  king,  Rhattwa  (Vidura)  said 
to  him,  "The  Kurus  are  prospering  from 
good  luck." 

18.  O  descendant  of  Bharata,  the  son  of 
Vichitravirya,  the  king  Dhritarastra,  becom- 
ing astonished,  said  in  great  joy,  "What 
g(x>d  luck !  What  good  luck  I" 

19.  That  king,  possessing  the  eye  of 
knowledge,  thought  Irom  ignorance  that  his 
eldest  son  Duryodhana  had  been  chosen  by 
the  daughter  of  Drupada. 

20.  He  ordered  various  ornaments  to  be 
made  for  Draupadi,and  he  ordered  that  both 
Krishna  and  his  son  Duryodhana  should  be 
(brought  in  great  pomp.) 

21.  It  was  then  that  Vidura  said  that 
Draupadi  had  chosen  the  Pandavas  for  her 
husbands,  and  they  were  all  in  good  healdi 
and  peace,  and  those  heroes  had  been  duly 
received  by  Drupada; 

22.  And  that  the  Pandavas  had  been  allied 
with  the  many  relatives  and  friends  of  Dru- 
pada, each  possessing  large  armies,  and  also 
with  many  othei;s  that  had  come  to  the 
Saimvara^ 


ADl   PARVA. 


275 


Sjbritarastta  said :— 

23.  Those  children  are  dearer  to  me  than 
Chey  were  to  Pandu.  Know  that  my  affection 
for  them  is  now  greater  than  before. 

I4.  Those  heroes,  the  sons  of  Pandu,  are 
in  good  health  and  peace  and  they  have  now 
friends.  Their  friends  and  others  (with 
whom  they  hav€  allied)  are  all  greatly 
powerful. 

25.  O  Khattwa,  who  among  kings  does 
not  desire  to  have  Dnipada  with  hb  relatives 
as  his  friend  in  weal  or  in  woe  7 

Vaishampayana  said:-- 

26.  When  he  said  this,  Vidura  replied, 
*'0  king,  let  your  understanding  remain  so 
for  one  hundred  years." 

27.  O  king,  then  there  came  to  Dhrita- 
rastra  Duryodhana  and  the  son  of  I^dha 
(Kama),  and  they  thus  sp«ke  to  him, 

28.  "  We  are  incapable  of  speaking 
wicked  designs  before  Vidura.  We  have 
now  found  you  alone  ;  we  shall,  therefore, 
speak  to  you  all  that  we  desire  to  say. 

29.  O  father,  are  you  considering  the 
prosperity  of  the  enemy  as  your  own  ?  O 
best  of  men,  you  were  applauding  the 
Pandavas  before  Khattwa. 

30.  O  sinless  one,  you  are  not  acting  as 
you  should.  You  ought  to  act  every  day  in 
a  way  as  to  weaken  their  (the  Pandavas*) 
strength. 

31.  The  time  has  come  when  we  should 
consult  together,  so  that  they  (the  Panda-) 
vas)  may  not  swallow  us  all  with  our  sons, 
forces,  n-iends  and  relatives. 

Thus  ends  the  two  hundred  and  second 
chapter^  the  t$Qrds  of  Duryodhana,  in  the 
Viauragamana  in  the  Adi  Parvap 


mm 


CHAPTER   CCIII. 
(VIDURAGAMANA  VXRWAy-Contd. 

Dhritarastra  said  :*- 

1.  I  desire  to  act  exactly  as  you  desire, 
but  I  do  not  wish  to  show  my  mental  thoughts 
to  Vidura  even  by  my  demeanour, 

2.  Therefore,  I  was  highly  applauding 
them  (the  Pandavas),  so  that  Vidura  may 
not  know  my  real  desire  even  by  a  sign. 

3.  O  Duryodhana,  as  this  is  the  (proper) 
time,  tell  me,  therefore,  what  is  in  }x)ur 
mind  and  also  in  the  mind  of  the  s«n  of 
Radha  (Kama.) 


Duryodhana  said  :— 

4.  Let  us  by  the  help  of  trusted  and 
skilful  Brahmanas  privately  create  dissen- 
sions amongst  the  Pandavas,— a  quarrel 
between  the  sons  of  Kunti  and  those  of 
Madri. 

5—7.  Or  let  the  king  Drupada  with  his 
sons  and  all  his  minbters  of  state  be  tempt- 
ed by  the  presents  of  iarge  wealth,  so  that 
they  may  abandon  the  cause  of  the  son  of 
Kunti,  Vudhisthira.  Or  let  them  (our  spies) 
speak  to  each  of  them  separately  the  inconvi- 
niencesof  this  place  (Hastinapur)  and  induce 
them  to  live  there  (in  Panchala.)  Thus 
separated  from  the  Kurus,  they  may  live 
permanently  there. 

8.  O  let  some  clever  men,  full  of  resources, 
sow  the  seed  of  disunion  anK>ng  the  sons  of 
Prithaand  make  them  jealous  of  one  an- 
other. 

9.  Or  let  them  incite  Krishna  (Draupadi) 
against  her  husbands;  as  she  has  many  hus- 
bands, it  will  not  at  all  be  difficult.  Let  some 
make  the  Pandavas  dissatisfied  with  her,  so 
that  she  may  be  displeased  with  tl^m. 

10.  O  kine,  let  some  clever  spies,  futi  of 
resources,  go  there  and  secretly  bring  about 
the  death  of  Bhiinasena^ — he  is  the  strong* 
est  of  them  all. 

11.  Relying  on  him  the  son  of  Kuntt 
formerly  disregarded  us.  He  is  fierce,  brave 
and  the  main -stay  of  the  Pandavas. 

12.  O  king,  on  his  death  all  the  others 
(the  Pandavas)  will  be  deprived  of  strength 
and  energy.     Deprived  of  him,  who  is  their 
main-sUy,  they  will  not  aUempt  to  regain 
their  kingdom. 

13.  ff  Aryuna  is  supported  from  behind 
by  Vrikodara  (Bhima),  he  is  invincible  in 
battle.  But  Cf  Bhima  is  not  there,  he 
(Aryuna)  is  not  a  match  for  even  the  fourth 
part  of  the  son  of  Radha  (Kama). 

14.  In  consequence  of  the  death  of 
Bhimasena,  they  (the  Pandavas)  would  know 
themselves  weak  and  ourselves  strong ;  and 
they  will  not  attempt  to  recover  the  king- 
dom. 

15.  O  king,  if  coming  here,  they  prove 
themselves  docile  and  obedient  to  us,  we 
would  then  try  to  repress  them  according  to 
the  Shastras  (Political  science). 

16.  We  may  tempt  them  with  handsome 
ghlsr;  and  on  seeing  which  Krishna  (Drau- 
padi) will  surely  be  annoyed  with  the  sons 
of  Kunti. 

17.  Or,  O  son  of  Radha,  send  messengers 
to  bring  them  here,  so  that  getting  them 
here,  we  might  kill  them  by  some  meanb  or 
other. 


m 


MAHABHARATA; 


18.  O  father,  employ  any  of  ihese  means 
which  appear  to  you  faultless.  Time  passes 
away,  we  should  not  make  any  further  de- 
lay. 

19.  So  long  their  confidence  in  that  best 
of  kings  Drupada  is  not  established,  we 
may  succeed, — but  not  after,  (when  h  has 
been  established.) 

20.  O  father,  these  are  my  views  for  their 
suppression.  Judge  whether  they  are  good 
or  bad.  What,  O  son  of  RadhaXKarna),  do 
you  think  ? 

Thus  ends  the  two  hundred  and  third 
chadter,  the  words  of  Duryodhana,  in  the 
Viauragamana  in  the  Adi  Parva, 


CHAPTER    CCIV. 
(VIDURAGAMANA  PARW A)^Contd. 

Earna  said.*— 

1.  O  Duryodhana,  in  my  opinion  your 
reasonings  are  not  well-founded.  O  perpe- 
tuator  ofthe  Kuru  race, — no  machinations 
will  succeed  against  the  Pandavas. 

2.  O  hero,  you  have  formerly  tried  to 
accomplish  your  wishes  by  various  subtle 
means,  but  you  have  not  been  successful  in 
killing  them. 

3.  O  king,  they  were  then  living  near 
you,  they  were  then  mere  children,  they 
were  then  without  allies  and  friends,  still 
you  could  not  injure  them. 

4.  They  are  now  living  at  a  distance, 
they  are  now  grown  up,  and  they  are  now 
stronger  by  securing  allies.  It  is  my  firm 
belief  that  you  will  not  be  able  to  injure  them 
now  with  any  subtle  machinations. 

5.  They  are  aided  by  Fate,  When  thev 
are  desirous  of  regaining  the  place  of  thefr 
fathers  and  grandfathers,  we  can  never 
succeed  to  injure  them  by  any  means  of 
ours. 

6.  It  is  impossible  to  create  disunion 
amongst  them.  They  can  never  be  disunit- 
ed who  have  taken  a  common  wife. 

7.  We  can  never  succeed  in  estranging 
Krishna  (Draupadi)  from  them  by  any  spies. 
She  chose  them  as  her  hu^^band  when  they  were 
in  adversity,— they  are  now  in  prosperity. 

8.  Women  generally  desire  to  have  many 
husbands,  Krishna  has  got  it ;  she  can  never 
be  estranged  from  them. 

9.  The  Panchala  king  is  honest  and 
virtuous,  he  is  not  covetuous  for  wtalth. 
Even  if  we  offer  him  our  whole  kingdom, 
he  will  certainly  not  abandon  the  sons  of 
Kunti. 


10.  His  son  is  also  well -accomplished 
and  has  become  attached  to  the  Pandavas  ; 
therefore,  I  think  by  no  subtle  machinations 
that  are  in  your  power,  you  will  be  able  to 
injure  them. 

11.  O  best  of  men,  this  is  what  is  good 
and  advisable  for  us  to  day, —-namely,  O 
king,  to  attack  and  smite  them  till  the 
Pandavas  are  exterminated.  O  sire,  con- 
sent to  this. 

12.  As  long  as  our  party  Is  strong  and 
that  of  the  Panchalas  weak,  so  k>ng  let  us 
strike  them  without  scruple. 

13.  O  son  of  Gandhari,  O  king,  as  long 
as  their  innumerable  conveyances,  their 
friends  and  relatives,  do  not  gather  together, 
so  long  continue  to  display  your  prowess. 

14.  O  king,  as  long  as  the  Panchala 
king  with  his  greatly  powerful  son  does  not 
resolve  to  fight  with  us,  so  long  display  ^-our 
prowess. 

15.  As  long  as  Vasudeva,  Krishna,  does 
not  march  with  the  Yadava  hosts  into  the 
city  of  the  Panchala  king  in  order  to  restore 
the  Pandavas  to  their  kingdom,  so  long 
display  your  prowess. 

16.  Wealth,  articles  of  enjoyments,  king- 
dom,— nay  there  is  nothing  which  Krishna 
may  not  sacrifice  for  the  Pandavas. 

17.  The  whole  earth  was  acquired  by  the 
illustrious  Bharata  by  his  prowess.  Indra 
has  obtained  the  sovereignty  of  three  worlds 
by  prowess  alone. 

18.  O  king,  prowess  is  always  admired 
in  a  Kshatrya.  O  best  of  kings,  prowess 
is  the  cardinal  virtue  of  the  heroes. 

19.  O  king,  therefore,  without  any  further 
delay  let  us  with  our  large  army  of  four 
kinds  of  troops  vanquish  Drupada  and  bring 
here  the  Pandavas. 

20.  The  Pandavas  cannot  be  defeated 
by  any  policy  of  conciliation,  of  gift,  of 
wealth,  of  bribery  or  of  disunion.  Therefore, 
vanquish  them  by  your  prowess. 

21.  O  king,  after  defeating  them  by 
youi  prowess,  rule  over  the  wide  world.  I 
do  not  see  any  other  n[ieans  of  booming  suc» 
cessful  in  our  object. 

Vaishampayana  said  :— 

22.  Hearing  what  the  son  of  Radha 
(Kama)  said,  the  powerful  Ohritarastra 
gave  him  high  praise,  and  he  then  spoke  to 
him  thus, 

23.  I'  O  son  of  Suta,  you  are  gifted  with 
great  wisdom  and  you  are  highly  accom- 
plished in  arms.  Such  words  breathing  (he 
spirit  of  heroism  arc  surely  worthy  of  yya« 


ADI   PARVA. 


277 


24.  But  let  Bhisma,    Drona,  and  Vidura  | 
and  also  you  two,  consult  together,  and  then 
adopt  that  means  which   may  lead  to  our 
good." 

25.  Thereupon,  the  greatly  illustrious 
king  Dhritarastra  summoned  to  him  all 
those  councillors  and  consulted  with  them. 

Thus  ends  the  two  hundred  and  fourth 
chapter^  the  consultation  of  Dhritarastra, 
in  the  Viduragamana  of  the  Adi  Parva, 


CHAPTER  CCV. 
(VIDURAGAMANA  PARV A)-- Contd. 

Bhisma  said  :^ 

1.  O  Dhritarastra,  I  can  never  consent 
to  a  quarrel  with  the  sons  of  Pandu.  There 
is  no  doubt  Pandu  was  to  me  as  you  are  to 
me. 

2.  The  sons  of  Gandhari  are  (as  dear) 
to  me  as  the  sons  of  Kunti.  O  Dhritarastra, 
they  are  to  be  protected  as  much  by  me  as 
you. 

3.  O  king,  they  are  as  much  dear  to  me 
as  prince  Duryodnana^and  other  Kurus. 

4.  Therefore,  1  can  never  like  a  quarrel 
with  them.  Conclude  a  treaty  with  those 
heroes  and  give  them  the  half  of  the  king- 
dom. There  is  no  doubt  that  this  is  the 
ancestral  kingdom  of  those  best  of  the  Kurus 
(the  Pandavas). 

5.  O  Duryodhana,  as  you  consider  this 
kingdom  as  your  paternal  property,  so  do 
the  Pandavas  consider  this  their  paternal 
property. 

6.  If  the  illustrious  sons  of  Pandu  do  not 
get  the  kingdom, — how  can  it  be  yours  or  of 
any  descendant  of  the  Bharata  race  7 

7.  O  best  of  the  Bharata  race,  if  you 
think  you  have  rightfully  come  into  the 
possession  of  the  kingdom,  I  think,  they 
can  consider  also  that  they  have  rightfully 
come  to  the  possession  of  the  kingdom  before 
you. 

8.  Give  them  in  peace  the  half  of  t  he 
kingdom.  O  best  of  men,  this  is  for  the 
good  of  all. 

9.  If  you  act  otherwise,  no  good  will 
come  to  any  of  us.     There  is  no  doubt  we  all 

will  be  covered  with  dishonour. 

» 

10.  Try  to  maintain  your  good  name.  A 
good  name  is  the  source  of  one's  strength.  It 
is  said  that  a  man,  whose  reputation  is  gone, 
lives  in  vain. 

11.  O  descendant  of  Kuru,  O  son  of 
Gandhari,  a  man  docs  not  die  so  long  his  re - 


Eutation  exists.  One  lives  as  long  as  his  famo 
ists ;  he  dies  when  his  reputation  is  gone. 

12.  Therefore,  follow  the  practice  that  is 
worthy  of  the  Kuru  race.  O  mighty-armed 
hero,  act  as  your  forefathers  did  before  you. 

13.  It  is  fortunate  for  us  that  the  sons  of 
Pirtha  are  alive ;  it  is  fortunate  that  Pritha 
is  still  alive.  It  is  fortunate  that  the  sinful 
Purochana,  without  being  successful  (in  his 
evil  design),  himself  perished. 

14.  O  son  of  Gandhari,  from  that  time 
when  I  heard  that  the  sons  of  Kunti  Bhoja's 
daughter  had  been  burnt  to  death,  I  could 
not  meet  with  any  living  creatures. 

15.  O  best  of  men,  hearing  the  way  in 
which  Kunti  was  killed,  men  do  not  consider 
Purochana  so  much  guilty  as  they  consider 
you. 

16.  O  king,  therefore  the  escape  of  the 
sons  of  Pandu  from  that  conflagration  and 
their  present  reappearance  remove  your  bad 
repute. 

17.  O  descendant  of  Kuru,  know  that  as 
long  as  those  heroes  (the  Pandavas)  live,  the 
wieTder  of  thunder  (Indra)  himself  cannot 
deprive  them   of  their  paternal  property. 

18.  They  are  virtuous  and  united  ;  they 
are  unjustly  Icept  out  of  their  equal  share  in 
the  kingdom. 

19.  If  you  want  to  act  justly,  if  you  want 
to  act  what  is  pleasing  to  me,  if  you  want  to 
seek  the  welfare  of  all, — then  give  them  the 
half  of  the  kingdom. 

Thus  ends  the  two  hundred  and  fifth 
chapter,  the  words  of  Bhisma,  in  the  Vidu^ 
ragamana  of  the  Adi  Parva, 


CHAPTER   CCV  I. 
(VIDURAGAMANA  PARV A). ^Contd. 

Drona  said  :— 

1.  O    king     Dhritarastra,    it  has  been, 
heard  that  friends  summoned   for   consulta- 
tion  should  always  speak  what  is  right,  true 
and  conducive  of  fame. 

2.  O  Sire,  my  opinion  is  as  that  ol  the 
illustrious  Bhisma.  Let  the  sons  of  Kunti 
have  a  share  in  the  kingdom ►  It  is  eternal 
virtue. 

3.  O  descendant  of  Bharata,  send  a  sweet* 
speeched  man  to  Drupada ;  let  him  carry 
for  them  (the  Pandavas)  a  large  treasure 
with  him. 

4.  Let  him  take  costly  presents  with  him 
for  both  the  bridegroom  and  the  bride,  and 
let  him  speak  to  him  (Drupada)  the  increase 
of  your  power  and  dignity  that  has  been 
secured  by  this  alliance. 


dfS 


MAHABIIARATA. 


$.'  O  king,  let  him  say  to  Drupada  and 
Dhristadyumna  that  both  you  and  Duryo- 
dhana  have  become  exceedingly  glad  by 
all  that  has  happened. 

6.  Let  him  say  that  the  alliance  has  been 
exceedingly  proper,  and  it  has  become  very 
pleasing  to  you,  and  that  you  arc  quite 
worthy  of  it.  Let  him  repeatedly  propitiate 
the  sons  of  Kunti  and  the  two  sons  of  Madn. 

7.  O  king,  let  many  brilliant  pjolden 
ornaments  at  your  command  be  given  to 
Draupadi. 

8.  O  best  of  the  Bharata  race,  let  proper 
presents  be  given  to  all  the  sons  of  Drupada, 
and  all  the  Pandavas  with  (their  mother) 
Kunti. 

9.  Thus  pnMpitiatinflf  Drupada  with  the 
Pandavas,  he  should  then  propose  their  rc- 
lum  (to  Hastinapur.) 

10.  When  those  heroes  will  get  the 
permission  (of  Drupada)  to  come  here,  let 
Dushyasana  and  Vikarna  go  with  a  magni- 
iicient  army  to  receive  the  Pandavas. 

11.  Let  those  best  of  the  Kurus,  the  sons 
of  Pandu,  always  be  treated  by  you  with 
affection,  and  let  them  be  installed  in  their 
paternal  kingdom  as  desired  by  the  people. 

12.  O  descendant  of  Bharata,  in  my 
opinion  and  that  of  Bhisma,  this  should  be 
your  condua  towards  the  Pandavas,  who 
stand  to  you  in  the  relation  of  your  own 
sons. 

Kama  said:— 

13.  These  two  (Bhisma  and  Drona)  are 
supported  by  your  wealth  and  favours. 
They  arc  supposed  to  be  your  best  friends. 
What  cen  be  more  surprising  than  they 
should  give  you  advice  that  is  not  for  your 
good  ! 

14.  How  can  the  wise  accept  the  advice 
which  is  pronounced  good  by  the  man  who 
speaks  witn  wicked  intention,  Uking  care  to 
conceal  the  wickedness  of  his  heart  ? 

15.  Friends  can  neither  do  good  nor 
harm  in  distress.  Man's  happiness  or 
misery  depends  on  Destiny  alone. 

16.  He  who  is  wise,  or  he  who  is  a  foOl, 
he  who  Is  old  or  he  who  is  a  child,  he  who 
has  friends  or  he  who  has  no  friends,  be- 
comes h^ppy  or  unhappy  everywhere. 

17.  We  have  heard  that  there  was  a 
king  of  old,  named  Ambuvachi,  who  was  the 
king  at  Rajgriha  over  the  Maghadas. 

18.  He  was  a  king  who  never  looked  to 
hisaffahs*  All  he  did  was  to  inhale  and 
elchate  the  air.  AH  his  affairs  were  in  the 
hands  d  his  ministers. 


19.  He  had  a  minister,  named  Maha* 
sarni,  who  became  the  supreme  lord  of  his 
kingdom.  Regarding  that  all  authority  had 
been  gained,  he  even  disregarded  the  king. 

20.  The  fool  himself  appropriated  every- 
thing belonging  to  the  Icing,  inchidin^^  his 
articles  of  luxury,  his  women,  his  jewels  and 
his^sovereignty. 

~^.  Having  secured  them  all,  that  avari- 
cious man^s  avarice  onlv  increased  ;  and 
having  appropriated  all,  he  coveted  his 
kingdom. 

22.  We  have  heard  that  with  all  his 
endeavours  he  did  not  succeed  to  get  tlie 
kingdom,  although  the  kine  did  not  book  lo 
his  affairs  and  only  breat  hed  the  air. 

23.  O  king,  what  else  human  exertion 
can  be  said  to  have  been  in  him  than  Cbat 
the  kingdom  was  dependent  on  his  Destiny. 
If  this  kingdom  be  fixed  in  you  by  destiny, 

24.  It  will  certainly  remain  in  you,  not- 
withstanding the  enmity  of  all  the  worlds. 
If  otherwise,  however  you  may  try,  it  will 
never  remain  in  you. 

25.  You  are  learned, — therefore,  remem 
bering  all  this,  judge  of  the  honesty  and 
dishonesty  of  your  ministers.  Ascertaii? 
also  who  amongst  them  are  wicked  and 
who  have  spoken  wisely  and  well. 

Drona  said  :— 

26.  Wicked  as  you  are,  you  say  so 
out  of  the  wickedness  of  your  intentions. 
It  is  to  injure  the  Pandavas,  you  find  fault 
with  us. 

27.  O  Kama,  know  that  what  I  have 
said  is  good  for  all.  This  is  for  the  pros- 
perity of  the  Kuru  race.  If  you  consider  it 
as  productive  of  evil,  tell  yourself  what  is 
the  great  good. 

28.  If  the  advice,  productive  of  great 
good  that  I  have  given,  is  not  followed,  my 
opinion  is  that  the  Kurus  will  be  exter- 
minated. 

Thus  ends  the  two  hundred  and  sixth 
chapter,  the  vtords  of  Drona,  in  the  Vidura* 
gamana  of  the  Adi  Parva* 


CHAPTER   CCVIL 
VIDURAGAMANA  PARVA— (Con^rf.) 

Vidnra  said  :— 

I.  O  king,  there  is  no  doubt  your  friends 
have  spoken  to  you  whatl  is  good  for  you. 
But  as  you  don't  listen  to  their  words,  they 
find  no  place  here. 


ADl   PARVA. 


^7» 


3.  O  kine,  the  best  of  Kums,  the  son 
T>f  Santanu  (Bhisma)  has  said  what  is  for 
your  ereat  good,  but  you  do  not  accept  it 
(his  advice.) 

3.  What  has  been  said  by  Drona  is 
for  your  good,  but  the  son  of  Radha,  Kama, 
does  not  consider  it  for  your  good. 

4.  O  king,  after  (due^  reflection  I  do 
not  find  there  is  any  who  is  a  better  friend 
of  yours  than  these  two  best  of  men  (Bhisma 
and  Drona)  or  who  excells  them  in  wisdom. 

5.  These  two  are  old  in  age,  in  wisdom, 
and  in  shastras,  O  king,  they  kx>k  at  the  sons 
of  Pandu  with  equal  eyes. 

6.  O  descendant  of  the  Bharata,  O  king, 
they  are  not  certainly  inferior  to  Rama,  the 
son  of  Dasharatha  and  Gaya  in  the  virtue 
and  truthfulness. 

7 — 8.  It  is  not  seen  that  they  have  ever 
given  you  evil  advice.  O  king,  you  too 
nave  never  injured  them.  Why  should, 
therefore,  these  best  of  men,  who  are  ever 
truthful,  give  you  wicked  advice  ? 

9.  O  king,  these  foremost  of  men  are 
endued  with  wisdom ;  they  will  never  give 
you  evil  advk:es  or  say  any  thing  that  is 
crooked. 

10.  O  descendant  of  Kuru,  this  is  my 
firm  conviction  that  being  tempted  by  we«iltri 
these,  learned  as  they  are  in  the  precepts 
of  morality,  will  never  utter  anything  sa- 
vouring partizanship. 

11.  O  descendant  of  Bharata,  I  consider 
what  they  have  said  is  highly  beneficial  to 
3rou.  O  king,  the  Pandavas  are  certainly 
3rour  sons  as  much  as  Duryodhana  and 
others. 

13.  Therefore,  those  ministers  who  give 
you  any  advice  that  is  fraught  with  evil  in- 
tentions towards  the  Pandavas  do  not 
really  look  after  your  interest. 

13.  O  king,  if  there  is  any  partiality 
(for  your  sons)  in  your  heart,  it  is  certain 
that  they  who  seek  to  excite  it  do  you  no 
good. 

14.  Therefore,  O  king,  I  think  these  illus- 
trious and  effulgent  persons  have  not  cer- 
tainly said  anythine  that  leads  to  evil.  You 
however  do  not  understand  it. 

15.  O  best  of  kings,  what  these  excellent 
Men  have  said  regarding  the  invincibility 
of  the  Pandavas  is  perfectly  true.  Do  not 
think  otherwise.     Be  blessaa. 

16.  O  king,  can  the  handsome  Pandava 
Sabyashachi  Dhananjaya  be  ever  van- 
quished in  battle  even  by  Maghavata  (Indra) 
himself  7 

17.  Can  the  powerful  Bhimasena  of 
Strong  anus  possessing    the  might  gf  ten 


I  thousand  elephants  be  vanquished  in  battle 
even  by  the  immortals  ? 

18.  Who  having  the  desire  of  living  can 
vanquish  in  battle  the  twins  (Nakula  and 
Sahadeva),  who  are  like  the  sons  of  Yama 
himself  and  who  are  both  well-skilled  in 
battle  ? 

19.  How  can  the  eldest  Pandava 
(Yudhisthira)  in  whom  patience,  mercy,  for-» 
giveness,  truth  and  prowess  are  always 
present,  be  ever  vanquished  ? 

20.  Is  there  any  whom  they  have  not 
already  vanquished  in  battle,  who  have 
Rama  (Valadeva)  as  their  ally,  Janardana 
(Krishna)  as  their  counsellor,  Satyaki  as 
their  supporter,  Drupada  as  their  father- 
in-law  and  the  descendant  of  Prishata,' 
Drupada's  son  Dhristadyumna  and  his  other 
heroic  brothers  as  their  brothers-in-law  ? 

21.  O  descendant  of  Bharata,  remem- 
bering this  and  knowing  that  their  claim  to 
the  kingdom  is  even  prior  to  yours,  behave 
virtuously  towards  them. 

22.  O  king,  the  stain  of  calumny  is  on  you 
on  account  of  the  act  of  Purochana.  Wash 
yourself  off  it  by  kindly  behaving  towards 
them  (the  Pandavas). 

23.  Your  kindly  behaviour  towards  them 
will  be  for  our  great  good.  It  will 
protect  the  lives  of  alfof  us  of  the  Kuru  race, 
and  it  will  lead  to  the  growth  of  the  whole 
Kshatrya  race. 

24.  O  king,  we  have  formerly  waged  a 
g^eat  war  with  the  king  of  Drupada ; — if 
we  can  now  secure  him  as  an  ally,  it  will 
strengthen  our  party. 

25.  O  king,  the  Dasarahas  are  numerous 
and  powerful.  They  will  be  all  there  where 
Krishna  will  be.  Where  Krishna  is,  victory 
is  certainly  there. 

26.  O  king,  unless  cursed  by  the 
celestials,  who  would  seek  to  effect  by  means 
of  war  that  which  c^n  be  effected  by 
conciliation  7 

27.  O  king,  having  heard    that  the  sons 
of  Pritha  are  alive,  the  men  of  the  city  and 
the  country  have  become  exceedingly  glad  ;, 
and  they  are  all  eager  to  see   them.     Do 
what  will  be  agreeable  to  them. 

28 — 29.  Duryodhana,  Kama,  and  the 
son  of  Suvala,  Sakuni,  are  sinful,  foolish  and 
young.     Do  not  listen  to  their  words. 

30.  O  king,  endued  with  all  accomplish- 
ments as  you  are,  I  have  told  you  long  ago 
that  for  the  fault  of  Duryodhana,  the  subjects 
of  this  kingdom  will  be  annihilated. 

Thtis  ends  the  two  hundred  and  seventh 
chapter,  the  words  of  Vidura,  in  the  Vidura^ 
gamana  of  the  Adi  Parva^ 


28o 


MAHABIIARATA. 


CHAPTER    CCVllI. 
(VIDURAGAMANA  PARV A)-^Contd. 

Bhritarastra  said:— 

1.  The  learned  Bhisma,  the  son  of 
Santanu,  and  the  illustrious  Rishi  Drona, 
and  you  yourself,  have  said  the  truth  and 
what  is  good  for  me. 

2.  There  is  no  doubt  that  as  those  great 
car-warriors,  the  heroic  sons  of  Kunti, 
are  the  sons  of  Pandu,  so  they  are  my  sons 
also  according  to  ordinance. 

3.  As  my  sons  are  entitled  to  this  king- 
dom, so  certainly  are  the  sons  of  Pandu 
entitled  to  it. 

4.  O  Khattwa,  go  and  in  due  affec- 
tionate way,  bring  them  (the  Pandavas) 
here  along  with  their  mother.  O  descendant 
of  Bharata,  bring  also  with  them  Krishna 
(Draupadi)  of  celestial  beauty. 

5.  From  our  good  fortune  the  sons  of 
Pritha  are  alive  ;  from  our  good  fortune 
pritha  is  alive.  From  our  good  fortune 
those  great  car-warriors  have  obtained  the 
daughter  of   Drupada. 

6.  From  our  good  fortune  our  strength 
is  increased;  and  from  our  good  fortune 
Parochana  is  dead.  O  greatly  effulgent 
one,  from  our  good  fortune  my  great  grief  is 
also  removed. 

Vaishampayana  said :-~ 

7.  O  descendant  of  Bharata,  thereupon 
Vidura  at  the  command  of  Dhritarastra 
urent  to  Jagmasena  and  the  Pandavas. 

8.  He  carried  with  him  numerous  jewels 
and  various  kinds  of  wealih  for  Draupadi, 
for  the  Pandavas  and  for  Jagmasena. 

9.  O  king,  having  arrived  there,  that 
virtuous  man,  learned  in  all  the  Shasiras^ 
f^roperl^  addressed  Drupada  and  waited 
upon  him. 

10.  He  (Drupada)  too  received  Vidura 
in  proper  form,  and  they  both  enquired  after 
each  other*s  welfare. 

11.  O  descendant  of  Bharata,  he  saw 
there  the  Pandavas  and  Vasudeva  (Krishna). 
He  embraced  them  from  affection  and  en- 
quired after  their  welfare. 

12 — 14.  They  too  worshipped  in  due  order 
Vidura  of  immeasurable  intelligence.  Ac- 
cording to  the.  command  of  Dhritarastra, 
he  (Vidura)  spoke  to  the  sons  of  Pandu 
again  and  again  words  of  affection.  O  king, 
he  then  gave  to  the  Pandavas,  Kunti, 
Draupadi,  Drupada  and  Dnipada's  sons, 
the  gems  and  various  kinds  of  wealth,  sent 
through  him  by  tha  Kurus, 


15.  The  immeasurably  intelligent  Vidura 
then,  in  the  presence  of  the  Pandavas, 
and  Keshava  (Krishna),  thus  modestly  ad* 
dressed  Drupada  in  words  of  affection. 

Vidura  said  :— 

16.  O  king,  listen  to  my  words  with  your 
sons  and  ministers.  Dhritarastra  with  hia 
ministers,  sons  and  friends, 

17.  Has  again  and  again  joyously  et%* 
quired  after  your  welfare.  O  king,  be  has 
been  pleased  by  the  alliance  with  you. 

18.  The  son  of  Santanu,  the  greatly  wise 
Bhisma  with  all  the  Kurus  has  enquired 
after  your  welfare  in  every  respect. 

19.  The  son  of  Bharadwaja,  the  greatly^ 
wise  Drona,  your  beloved  friend,  embradiig 
you  mentally,  has  enquired  after  your  wel-* 
fare. 

20.  O  Panchala  king,  Dhritar^tra  and 
all  the  Kurus  regard  themselves  very  blessed 
by  this  alliance  with  you. 

21.  O  Jagmasena,  this  alliance  with  you 
has  made  them  more  happy  than  if  they 
had  acquired  a  new  kingdom. 

22.  Knowing  all  this,  O  Sir,  permit  the 
Pandavas  to  go  there.  The  Kurus  are 
exceedingly  eager  to  see  the  sons  of  Pandu. 

23.  These  best  of  men  (the  Pandavas) 
are  long  absent  (from  Hastinapur.)  They 
and  Pritha  (Kunti)  must  be  very  eager  to 
see  their  own  city. 

24.  All  the  Kuru  ladies,  all  the  citizens 
and  our  subjects  are  eagerly  waiting  to  sec 
the  Panchala  princess  Krislma. 

25.  Therefore,  O  Sir,  my  opinion  is  tfiat 
you  should  permit  the  Pandavas  to  go  there 
with  their  wife  without  any  further  delay. 

26.  O  king,  when  the  illustrious  Pan- 
davas will  get  your  permission,  I  shall  then 
send  information  to  Dhritarastra  by  quick 
messengers.  Then,  O  king,  the  Pandavas 
will  set  out  with  Kunti  and  Krishna 
(Drupadi.) 

Thtis  ends  the  two  hundred  and  eighth 
chatter^  the  coloqny  of  Vidura^  in  ihf 
Vaduragamana  of  the  Adi  ParvUm 


CHAPTER    CCIX. 
(RAJVALAVA  PARVA.) 

Drupada  said  :— 

I,    O  Vidura,  O  greatly  learned  man, 
it  is  as  you  say.  O  lord,   \  too>  have  been 
\  exceedingly  happy  by  this  atH^ce.. 


Abt  t>ARVA. 


iSt 


1^  !t  is  KigWy  proper  for  these  illilstfbrts 
princess  to  return  to  their  incestral  kingdom. 
Bui  it  is  not  proper  for  mu  to  say  this  my- 
self. 

3—4.  !f  the  hero,  Yudhisthira,  the  son  of 
Kunti,  if  Bhima  and  Aryuna,  if  these  best  of 
wen  the  twins  (Nakala  and  Sahadeva)  and 
if  Ram  and  Krishna,  both  learned  in  the 
precepts  of  religion,  wish  it,  then  let  the 
Pandavas  ^o  there.  These  two  best  of  men 
<Rama  and  Krishnn)  arc  ever  engag^ed  in 
dioing  what  is  agreeable  and  beneficial  to 
ehem  (the  Pandavas). 

Tudliisthira  said  :— 

5.  O  king,  I  with  all  my  brothers, 
am  now  dependent  on  you.  We  shall  all 
gladly  do  what  you  will  command  us  to  do. 

VaUhampayaiia  said  r— 

6.  Thereupon  Vashudeva  said.  *'  I  am 
of  opinion  that  they  should  go.  But  we 
must  all  abide  by  the  opinion  of  the  king 
Drupada  who  is  learned  in  all  the  precepts 
of  virtue," 

Brapada  said  :^ 

7.  Having  considered  alt  the  circums- 
ta.ices,  I  certainly  agree  with  the  fore- 
must  of  men,  the  heroic  and  mighty  armed 
Dasaraha  (Krishna). 

B*  There  is  no  doubt  the  illustrious  sons 
of  Kunti,  the  Pandavas,  are  now  to  me  as 
they  are  to  Vashudeva. 

9.  The  son  of  Kunti,  Yudhisthira,  himself 
does  not  seek  the  welfare  of  the  Pandavas 
sn  much  as  this  foremost  of  men  Keshava 
(Krishna)  does. 

Vaisliampayaiia  said  :— 

10.  O  king,  having  been  commanded  by 
the  illustrious  Drupada,  the  Pandavas, 
Krishna,  and  Vidura 

11.  Taking  with  them  the  daughter  of 
Drupada,  Knshna,  and  the  illustrious  Kunti, 
journeyed  in  pleasure  towards  the  city  of 
Hastinapur. 

12.  The  king.  Dhritarastra.  learning  that 
diose  heroes  (th^  Pandavas)  had  arrived, 
sent  out  the  Kurus  to  receive  the.n. 

13.  O  descendant  of  Bharata,  Vikarna, 
the  great  bowman  Chitrasena,  the  foremost 
of  bowmen  Drona,  and  the  son  of  Gotama 
Kripa  (went  out  to  receive  them). 

14.  Surrounded  by  those  (illustrious 
men),  those  mighty  heroes  (the  PandaVas), 
their  splendour  (many  times)  increased, 
slowly  entered  the  city  of  Hastinapun 

15.  The  city  became  radiant  with  the 
curious  sight-seers  of  the  city.  Those 
foremost  of  men,  the  dispellers  of  grief  and 


sorrow, 


16.  The  Pandivas,  denr  ta  the  heart? 
of  tlie  people,  heard,  as  they  proceedcd> 
various  excla. nations  which  the  citizens,  ever 
desirous  of  obeying  the  wishes  of  those 
princes,  loudly  uttered. , 

ty,  'they  exclaimed.  *'Ftcre  return  that 
best  of  men  (Yudhisthira),  learned  in  the 
precepts  of  virtue.  He  al#.iys  protects  us 
^s  if  We  ^re  his  itearest  relatives. 

18.  It  seems  As  if  the  gre;lt  kin<f 
Pandu,  ever  beloved  of  his  subjects,  re- 
turns to-day  from  the  forest  to  do  what  is 
agreeable  to  us. 

19.  WhAt  good  is  not  done  to  us  to- 
day when  the  heroic  sons  of  Kunti  returns 
to  our  city  ? 

JO— '21*  If  we  have  ever  given  away  irt 
charity,  i(  We  have  ever  poured  libations  of 
(shee  on  the  (sacrificial)  fire,  if  We  have 
arty  ascetic  merit,  let  the  Pandavas  live 
Irt  our  city  for  one  hilndreJ  years."  They 
(the  Pandavas)  Worshipped  the  feet  of 
Dhritarastra^  as  also  those  of  B!mm  i.  and 
also  the  feet  of  every  boJy  else  that  deserved 
the  honour. 

21.  They  enquired  after  the  Welfare  of  all 
the  citi^ensi  They  then  entered  the  palace 
assigned  to  them  at  the  command  of  Uliri- 
tara^tra. 

23.  When  those  illus'rious  and  greatly 
strong  heroes  had  takcrt  rest  for  iome  lime, 
they  Were  summoned  by  the  kirtij  Dhrita^ 
rastra  and  the  son  of  Santanu  (Bliisma.) 

Dhritarastra  said:— 

24.  O  sun  of  Runti,  (Vudhisthira),  lisicrt 
with  your  brothers  to  What  I  say.  Go  to 
Khandavaprastha,  so  that  no  difi^erenc^ 
may  arise  again. 

25.  If  you  Ih^e  there,  none  Will  be  able 
to  injure  you.  Taking  Mlf  of  the  king- 
dom, live  at  Khandavaprasthn  protected  by 
Partha  (Aryuna),  as  the  celc'^tials  are  by 
the.wielder  of  the  thunder  (Indra). 

Vaishampayana  said  t-* 

26»  Agreeing  to  what  the  king  said^ 
those  best  of  men  worshipped  the  kings  and 
started  for  that  fearful  forest. 

27.  Receiving  half  of  the  k'rtgdom,  th6 
Pandavas  entered  the  Khand;IVHprastha, 
Krishna  being  at  the  head  of  the  proces* 
sion. 

28—30.  Those  great  car -warriors,  select- 
ing with  the  assistance  of  Uwiipiynna  a 
sacred  and  auspicious  place*  performed  ihd 
propitiatory  Ceremonies  and  measured  out 
a  piece  of  land  to  found  a  city.  It  w^^ 
surrounded  by  a    moat  ^  Wide    as  the    s«A 


36 


382 


MAHABHARATA. 


and  by  walls  rising  high  up  to  the  sky. 
It  WIS  as  white  as  tlie  white  clouds  or  the 
rays  of  the   moon. 

31.  Those  foremost  of  cities  looked 
resplendent  like  the  city  of  Bhagavati  of 
the  Nagas.  It  was  adorned  with  man- 
sions having  windows  like  the  out-stretched 
wings  of   Garuda. 

32 — 34.  It  was  protected  with  gates 
looking  like  the  clouds,  and  they  were  as 
high  as  the  Mandara  mountain;  the  weapons 
of  the  enemy  could  not  make  any  impression 
on  them.  They  were  almost  covered  with 
darts  and  other  missiles  like  the  double- 
tongued  snakes.  The  turrets  were  filled  with 
armed  men  and  the  walls  were  lined  with 
warriors.  It  was  well-stocked  with  various 
weapons  of  attack  ;  there  were  thousands 
of  snarp  hooks  and  Satanghanis  (a  sort  of 
weapon)  and  numerous  other  michines  ; 
there  were  also  many  iron  wheels  planted 
on  them.  With  these  were  adorned  that 
best  of  cities. 

• 

35 — 2>^'  The  streets  were  all  wide  and 
excellently  laid  out.  Adorned  with  innumer- 
able white  mansions,  the  city  looked  like 
Amaravati  (the  celestial  city)  ;  it  looked 
like  a  mass  of  clouds  charged  with  lightnings. 
It  came  to  be  called  Incjraprastha. 

37.  In  a  delightful  and  auspicious 
place  stood  the  palace  of  those  descendants 
of  Kuru  (the  Pandavas).  It  was  full  of  evt*ry 
kind  of  wealth  like  the  palace  of  the  (celestial) 
treasurer  (Kuvera)  himself. 

38.  O  king,  there  came  with  the  desire 
of  living  (in  that  city)  numerous  Brahmanas 
learned  in  all  the  Vedas  and  conversant  with 
every  langauge. 

39.  There  came  also  from  every  direction 
nemerours  merchants  wich  the  desire  of  earn- 
ing wealth.  There  also  came  with  the  desire 
of  living  (in  that  city)  numerous  men  well- 
skilled  in  all  arts. 

40.  Around  the  city  were  laid  out  many 
charming  gardens  with  Amras,  Amratakas, 

Kadamvas,  Asokas,  Champakas, 

41.  Punnagas.  Nagas,  Likuchas,  Pana- 
sas,   Salas,  Talas,    Tamalas,  Vakulas,  and 

Ketakas. 

42.  They  were  all  beautiful  and  blossom - 
5njf ;  thev  fc>ent  down  with  the  weight  of  their 
fruits.  The  old  Amlokas,  Lodras,  blossom- 
ing Ankolas, 

43.  Jamvas,  Patalas.  Kangukas,  Ati- 
mukhas,  Kuraviras,  Parijatas  and  various 
other  trees  were  there. 

44.  All  adorned  with  flowers  and  fruits 
and  thronged  with  birds  of  various  kinds. 
These     verdant     groves     were    resounded 


with  the    notes    of  the  maddened  peacocks 
and  Kokilas, 

45^47'.  There  were  varbus  pleasure* 
houses  bright  as  mirrors,  and  innumerable 
bowers  of  creepers,  charming  artificial  hil- 
locks, many  lakes  full  to  the  brim  with 
crystal  water,  and  delightful  tanks  fra^r.-int 
with  lotuses  and  lilies  and  adorned  with 
swans,  ducks  and  Chakravakas,  There 
were  miny  tanks  overgrown  with  fine  acqu- 
atic  plants,  and  various  large  and  beautitul 
ponds. 

48.  O  great  king,  the  joy  of  the  Panda- 
vas increased  from  day  to  day  in  consequence 
of  their  residence  in  that  large  kingdom 
which  was  inhabited  by  pious  men. 

49.  Thus  in  consequ^  ice  of  the  x-irtuou^ 
conduct  of  Bhismaand  the  king  (Dhrita- 
rastra)  the  Pandavas  became  the  dwellers 
of  Khandavaprastha, 

50.  Adorned  with  those  excellent  and 
great  bow-men,  each  like  an  Indra  himself, 
that  best  of  cities  looked  like  Bhagavati 
with  the  Nagas. 

51.  O  king,  having  settled  the  Pandivas 
there,  the  heroic  Krishna,  cm  obtaining 
their  leave,  came  back  with  Rami  to 
Dwaravati. 

Thus  emis  the  two  hnmlr^l  and  ninth 
chaf>ter,  the  departure  of  K-lshna,  in  the 
Rajyalava  of  the  Adi  Parva. 


CHAPTER    CCX. 
(RAJYALAVA   P\KV\)^Continued. 

Janamejaya  said  :— 

I — 2.  O  asc-tic,  what  did  those  illustrious 
men,  the  high-souled  ones,  my  grand^ires. 
the  Pandavas.  do  after  obtaining  the  king- 
dom of  Indraprastha?  How  did"  their  wed- 
ded wife  Draupadi  obey  them  all  1 

3.  How  was  it  that  no  dissension  a^o««^ 
amongst  those  illustrious  rulers  of  men, 
though  attached  to  one  wife  Krishna  ? 

4.  O  ascetic  Rishi,  I  desire  \o  hear  every 
thing  in  detail  as  regards  their  conduct  to- 
wards one  another  after  their  union  with 
Krishna. 

Vaishampayana  said :  — 

5.  Having  obtained  their  kingdom  at  the 
command  of  Dhritarastra,  those  chastisers  of 
foes,  the  Pandavas,  sported  with  Krishna  At 
Indraprastha. 

6.  Having  obtained  the  kingdom,  the 
ever  truthful  and  greatly  effulgent  YudhK- 
thira  with  his  brothers  virtuously  ruled  the 
kingdom. 


ADI   PARVA. 


2S3 


7.  Having  defeated  all  their  foes,  the 
greatly  wise  and  ever  devoted  to  truth  and 
virtue,  the  sons  of  Pandu  lived  there  in  great 
happiness. 

8.  Those  best  of  men,  seated  on  costly 
royal  seats,  discharged  all  the  duties  of 
government. 

9.  When  (one  day)  those  illustrious 
heroes  were  so  seated,  there  came  to  them 
the  celestial  Rishi  Narada  in  course  of  his 
travels. 

10 — II.  Yudhisthira  gave  him  his  own 
excellent  seat.  When  the  celestial  Rishi 
was  seated,  the  wise  Yudhisthira  duly  offer- 
ed him  the  Arghya  with  his  own  hands. 
The  Rishi  accepted  the  worship  and  became 
very  much  pleased. 

12.  Uttering  benedictions  on  him,  he 
(the  Rishi)  asked  him  (Yudhisthira)  to  take 
his  seat.  Thus  commanded,  the  king  Yudhis- 
thira took  his  seat. 

13.  He  sent  words  to  Krishna  informing 
her  of  the  arrival  of  the  high-souled  (Rishi). 
Hearing  it,  Draupadi,  after  properly  purify- 
ing herself, 

14.  Went  there  where  Narada  was  with 
the  Pandavas.  And  that  lady  of  virtuous 
deeds  worshipped  his  feet. 

15  Thin  the  daughter  of  Drupadi,  being 
properly  covered  with  her  veil,  stood  before 
him  with  joined  hands.  That  virtuous, 
truthful  and  excellent  Rishi, 

16.  The  illustriois  Rishi  Narada,  after 
uttering  virious  benedi:tions  on  the  princess, 
and  s  lying  that  faultless  lady,  "Go,"  sent 
her  away. 

17.  When  Krishna  retired,  the  illustri- 
ous Rishi  thus  spoke  to  the  Pandavas  with 
Yudhisthira  at  their  head. 

Narada  said:— 

18.  The  illustrious  princess  of  Panchala  is 
the  wedded  wife  of  all  of  you  Establish  a 
rule  am^gst  yourselves  so  that  no  dissension 
may  aris2  amongst  you. 

19.  There  were  in  the  days  of  yore  two 
brothers,  celebrated  throughout  the  three 
worlds  by  the  names  of  Smda  and 
Upasanda;  they  were  incapable  of  being 
killed  by  any  one  else  except  one  by  the 
other. 

20.  They  ruled  the  same  kingdom,  lived 
in  the  same  house,  slept  on  the  same  bed, 
sat  on  the  same  seat  and  ate  off  the  same 
dish,  yet  they  killed  each  other  for  the 
sake  of  Tiloltama. 

21.  O  Yudhisthira,  therefore  preserve 
your  friendship  for  one  another,  and  do  that 
which  may  not  produce  dis:>ension  amongst 
you. 


Tudhisthura  said  •— 

22.  O  great  Rishi,  whose  sons  were 
Sanda  and  Upasanda  ?  How  did  their 
dissension  arise,  and  why  did  they  kill  each 
other? 

23.  Whose  daughter  was  the  Apsara^ 
the  celestial  maiden  Tilottama?  Maddened 
by  whose  love  they  killed  each  other  ? 

24.  O  ascetic,  O  Brahmana,  I  desire  to 
hear  all  this  in  detail  as  it  happened.  Our 
curiosity  has  become  very  great. 

Thus  ends  the  twj  hundred  and  tenth 
chapter t  the  colo^uy  of  Yudhisthira  and 
Narada t  in  the  Rajyalava  of  the  Adi  Parva. 


CHAPTER    CCXI. 
(RAJYALAVA  PARV A)-contd. 

Narada  said:— 

1.  O  son  of  Pritha,  Yudhisthira,  listen 
to  it  with  your  brothers,  as  I  narrate  this  old 
story  exactly  as  every   thing  happened. 

2.  In  the  days  of  yore  there  was  a 
Danava  chief,  named  Nikumbha,  who  was 
energetic  and  strong,  and  who  was  born  in 
the  race  of  Hiranyakashipu. 

3.  Two  sons  were  born  to  him,  named 
Sanda  and  Upasanda,  both  of  them  being 
cheifs  of  the  Danavas,  and  both  of  them 
being  very  energetic  and  powerful,  very 
fearful  and  wicked-minded. 

4.  Those  two  Danavas  were  both  of  the 
same  resolution,  and  always  engaged  in  per- 
forming  the  same  work  and  in  achieving 
the  same  end.  They  were  ever  the  same  to 
each  other  in  weal  and  in  woe. 

5.  Each  speaking  and  doing  what  was 
agree  ibic  to  each  other,  the  brothers  nev^er 
ate  unless  they  were  together  and  never 
went  anywhere  unless  together. 

6.  Of  exactly  the  sam?  dlispositions  and 
habits,  they  seemed  to  be  one  individual 
divided  into  two  parts.  Possessing  great 
energy  and  the  same  resolution  in  every 
thing,  the  brothers  thus  gradually  fg'ew  up. 

7.  Always  entertaining  the  sam?  pur- 
p)se,  and  ever  desiring  of  subjugating  the 
three  worlds,  the  brother^  went  after  due  ini* 
tiation  to  the  mountains  of  Vyndhya  ;  and 
going  there,  they  perforined  severe  penances. 

8.  They  performed  penances  for  a  very 
long  tim3  till  at  last  they  received  suffi* 
cient  ascetic  merits. 

9.  Exhausted  w'.th  hunger  and  thirst, 
with  mh'ted  locks  on  fheir  heids  and  atltrei 
in  barKb  of  trees,  bssmea'-ing  themselves 
with   dirts  from  head  to  foot,  living  on  air 


284 


MAIIABHARATA. 


alone,  and  standing;  on  the  toes  of  their  own 
legs,  they  |x>urcd  into  fire  pieces  of  flesh 
from  their  own  body.  With  arms  upraised 
and  Bxed  ^es,  they  observed  their  vows  for  a 
long  period. 

10.  (During  the  course  of  their  ascetic 
penances),  a  wonderful  incident  happen- 
ed. The  Vindhya  mountain,  heated  by 
their  ascetic  penances  for  many  long 
years,  began  to  emit  vapours  from  every 
part  of  its  body. 

11.  Thereupon,  seeing  their  severe  ^n- 
ances  the  celestials  were  alarmed.  The 
celestials  threw  many  obstacles  for  imped- 
ing their  asceticism. 

12.  They  again  and  again  tempted  them 
with  gems  and  jewels  and  the  most  hand- 
some maidens.  But  those  two  (brothers), 
firmly  engaged  in  asceticism,  did  not  break 
their  vows. 

13—14.  Then  the  celestials  displayed 
Afftya  (diclusion)  before  those  (two)  illustnous 
Rishis.  It  appeared  to  them  as  if  their 
sisters,  mothers,  wives  and  other  relatives, 
with  dishevelled  hair,  ornaments  and  robes, 
were  running  towards  them  in  terror,  pur- 
Sued  and  struck  down  by  a  Rakshasha  who 
had  a  lance  in  his  hands. 

15.  It  appeared  as  if  they  were  all  cryinjj, 
"  O  save  us  !  O  save  us."  But  even  this 
could  not  break  the  vows  of  those  two  great 
vow-observing  Rishis. 

16.  When  all  this  did  not  produce  any 
impression  on  any  of  the  two  (Rbhis),  then 
the  women  and    all    the  other  apparitions 

va  lishei  (into  space). 

17.  Thereupon  the  Grandsire  (Brahma) 
bimself  came  to  those  two  heroies,  and  the 
Lord,  who  seeks  the  welfare  of  all,  asked 
them  to  solicit  the  boon  they  desired.| 

t8.  Then  the  two  greatly  powerful  bro- 
thers. Sanda  and  Upasanda,  rose  from  their 
tent  on  seeing  the  orandstre,  and  they  stood 
before  him  with  joined  hands. 

19.  They  both  together  spoke  thus  to 
thut  celestial  Lord,  **  O  Grandsire,  if  you 
are  pleased  with  our  worship, 

20.  And,  O  lord,  if  you  are  propitious 
to  us,  let  us  then  possess  the  knowledge  of 
all  weapons  and  of  all  powers  of  Maya 
(delusion)  ;  let  us  possess  great  strength  and 
assume  any  form  at  will ;  let  us  be  im- 
mortal. 

Brahma  said  -— 

21.  Except  being  immortal,  you  two  will 
be  all  that  you  deshv.  Ask  for  some  death 
by  which  you  may  be  equal  to  the  immortals. 


22.  As  you  have  performed  these  severe 
penances  from  the  desire  of  sovereignty 
alone,  I  cannot   bestow  on  you  the  boon  of 

imnK>rtaIity. 

23.  You  have  undei^gone  your  ascetic 
penances  for  the  subjugation  of  the  three 
worlds  ;  O  chiefs  of  the  Danavas,  it  is  for 
this  I  cannot  grant  you  what  you  desire. 

Sanda  and  Upasanda  said:-- 

24.  O  Gvrandsire,  let  us  then  ha\-e  no 
fear  from  any  created  thing,  mobile  or  inuno 
bile  tn  the  three  workls,  except  only  from 
each  other. 

The  Grandsire  said  :— 

25.  I  grant  you  what  you  have  astced^ 
said  and  desired.  Your  death  is  fiated 
according  to  your  own  desire. 

Karada  said :— 

26.  Having  g^ranted  them  this  boon,  tiie 
Grandsire  made  them  desist  from  their  asce- 
ticism ;  and  he  then  went  away  to  the 
region  of  Brahma. 

27.  Having  received  those  boons,  those 
tiiro  brothers,  the  chiefs  of  Danavas,  be- 
came non-slayable  by  any  creature  in  the 
universe.  They  then  returned  to  their  own 
home. 


28.  Seeing  those  intelligent  beings 

ful  in  their  desire  and  crowned  with  success 
as  regards  the  boon,  their  friends  and  re- 
latives became  exceedingly  glad. 

29.  They  then  cut  off  their  matted  locks 
and  wore  coronets  on  their  heads.  They 
adorned  and  attired  themselves  in  costly 
ornaments  and  handsome  robes. 

30.  They  made  the  moon  to  rise  untimely 
and  at  all  times  ;  and  all  their  friends  and 
relatives  were  always  in  joy, 

31.  "Eat,"  "Feed.,'  "Give,"  "Make 
merry,"  "Sing,"  "  Drink,"— ^uch  sounds 
were  heard  in  every  house  (in  their  city). 

32.  Here  and  there  arose  loud  uproars 
of  merriment,  mixed  with  the  clappings  of 
hands  which  filled  the  city  of  those  two 
Danavas. 

33.  The  Danavas,  capable  of  assuroii^ 
any  form  at  will,  engaged  themselves  in 
every  kind  of  amusements  and  sports.  They 
scarcity  noticed  that  time  was  passing  away. 
They  regarded  a  whole  year  as  if  it  was  bat 
a  day. 

Thus  ends  the  fwo  hundred  and  eleventh 
chapter,  the  history  of  Sanda  and 
Upasanda,  in  the  Rafyatava  of  the  Adi 
Parva, 


ADI   PARVA. 


:l8s 


CHAPTER   ccxii. 

(RAJYALAVA  ?hKV \)—Co9iHnued. 

Narada  said:— 

1.  As  soon  as  the  festivities  came  to  an 
end,  they  (Sanda  and  Upasanda),  bei  ig  de- 
sirous of  the  sovereignty  of  the  three  worlds, 
took  counsel  and  commanded  their  forces  to 
be  arranged. 

2.  Having  obtained  the  consent  of  their 
friends  and  relatives,  of  the  elders,  of  the 
Danava  race  and  of  their  ministers,  and 
having  performed  the  prilmiinary  rites  of 
departure,  they  started  on  the  night  when 
the  constellation  Magha  was  on  the  ascend- 
ant. 

3.  A  large  army  of  the  Danavas  clad  in 
mails  and  armed  with  clubs,  axes,  lances 
and  mices,  went  with  them. 

4.  The  Charanas  chaunted  auspicious 
panegyrics  indicative  of  their  future  victory ; 
and  they  set  out  6n  their  expedition  with 
joyous  nearts. 

5.  Furious  in  war  and  capable  of  going 
everywhere  at  will,  the  two  Danavas  rose 
to  the  sky  and  went  to  the  region  of  the 
celestials. 

6.  Learning  that  they  were  coming  and 
knowing  also  what  boons  they  had  obt;«ined 
from  the  Supreme  I»rd,  the  celestials  left 
heaven  and  sought  refuge  in  the  region  of 
Brahma. 

7.  The  greatly  powerful  (Danava) 
brothers  subjugated  the  region  of  Indra  and 
defeated  various  tribes  of  Yakshas  and 
Rakshashas.    They  then  returned. 

8.  The  two  great  car- warriors  then  sub- 
jugated the  Nagas  of  the  nether  regions, 
then  the  inmates  of  the  ocean,  and  then 
all  the  Mlecha  races. 

9.  Bein^  desirous  of  subjug^atin^  the 
whole  earth,  those  two  greatly  irresistible 
heroes,  summoning  their  soldiers,  spoke 
these  cruel  words, 

10.  "The  royal  sages  with  the  help  of  the 
Brahmanas  increase  the  strength  ana  pros- 
perity of  the  celestials  by  pouring  libations 
on  the  fire  and  offering  other  foo£  in  grand 
sacrifices. 

11.  Eng^ed  in  such  works,  they  are  the 
enemies  of  the  Asuras.  Therefore,  the  duty 
of  all  of  us  b  to  muster  together  and  exter- 
minate them." 

12.  Thus  ordering  them  all  on  the  eastern 
shore  of  the  great  ocean  and  forming  such 
a  cruel  resolution,  the  Asora  brothers 
started  in  all  directions. 


13.  The  two  heroes  immediately  killed 
those  that  were  performing  sacrifices,  and 
the  Brahmanas  tnat  were  assisting  in  those 
sacrifices.  Killing  them  all,  they  started  for 
another  place. 

14.  Their  soldiers  threw  into  the  water 
the  sacrificial  fires  that  were  in  the  her- 
mitages of  Rishis  who  had  controlled  their 
souls. 

15.  The  curses  uttered  by  the  high- 
souled  ascetics  in  an^er  became  futile  on 
account  of  the  boons  granted  to  them  (by 
Brahma)  ;  but  they  did  not  any  way  a£fect 
them. 

16.  When  the  Brahmanas  saw  that  their 
curses  make  no  impressions  on  them  like 
arrows  shot  at  stones,  they  Hed  in  all  direc- 
tions, forsaking  their  rites  and  vows. 

17.  Even  those,  that  were  crowned  with 
ascetic  success  in  the  world  and  that  were 
self -controlled  and  wholly  engrossed  in 
meditation  of  the  Deity,  fled  in  their  fear  as 
snakes  at  the  approach  of  the  son  of 
Vinata  (Garuda). 

18.  All  the  sacred  hermitages  were 
trodden  down  and  broken;  and  their  contents 
were  scattered  all  over  the  ground.  'Ihe 
universe  became  empty,  as  if  every  thing 
was  destroyed  at  a  Dissolution. 

19.  O  king,  when  all  the  Rishis  had 
disappeared,  the  two  great  Asuras  resolved 
upon  their  destruction  and  assumed  various 
forms. 

20.  They  assumed  the  forms  of  maddened 
elephants  with  temples  rent  (from  excess  of 

iuicc),    and     they  slaughtered    the    Rishis 
idden  in  mountain  caves. 

21.  Sometime  they  became  lions,  some- 
time tigers,  and  sometime,  they  disap« 
peared.  By  assuming  such  forms,  they 
killed  the  Rishis  wherever  they  saw  tbent. 

22.  Sacrifice  and  study  ceased  ;.  kinc^s 
and  Brahmanas  were  exterminated.  The 
earth  became  destitute  of  festivab  and 
sacrifices. 

23.  The  people  cried,  "Alas  !  Alas!"  And 
all  buying  and  selling  were  stopped.  The 
works  of  the  celestials  ceased  and  sacred 
ceremonies  and  marriages  discontinued* 

34.  Agriculture  was  neglected  and  cattle 
were  not  tended ;  both  cities  and  hermitages 
became  desolute.  The  earth,  being  covered 
with  bones  and  skeJetons^  to^aed  learhrf* 

25.  The  ceremonies  in  honour  of  the 
Pitris,  the  sacred  sound  of  Vashata  (Vcdas) 
and  aJl  auspicious  rites  ceased.  The  unt^ 
verse  looked  frightful  to  behold. 

26.  The  moon,  the  sun,  the  planets,  the 
btars,  the  constellations,  and  the  dwellers  of 


ii6 


MAHABtlARATA. 


heaven,  became  exceedingly  sorry  on  seeing 
these  works  of  Sanda  and  Upasanda. 

27.  Thus  subjugating  all  the  points  of 
heaven  by  cruel  acts,  the  Danavas  lived  at 
Kurukheshtra,  having  not  a  single  rival  (in 
all  the  earth.) 

Thus  ends  the  two  hundred  and  twelfth 
chapter^  the  history  of  Sanda  and  Upa- 
sanda,  in  ths  Rajyalava  of  the  Adi  Parva, 


CHAPTER   ccxm. 

(RAJYALAVA  PARVA)— r<?«/i. 

N  arada  said  :— 

1.  Thereupon  the  tranquil  and  self- 
restramed  celestial  Rishis,  Sidhyas  and  the 
Paramahansas,  became  exceedingly  sorry  on 
seeing  that  great  massacre. 

2.  Being  moved  by  compassion,  they 
with  their  passions,  senses  and  souls  under 
conrplete  control,  went  to  the  abode  of 
the  Grandsire. 

3.  They  then  saw  the  Grandsire  seated 
with  the  celestials,  surrounded  by  the 
Sidhyas  and  the  Brahmarshis. 

4.  There  was  the  Deity  Mahadeva  (Siva), 
there  was  Agni  with  Vayu.  There  were 
Chandra,  Aditya,  Indra  and  the  Rishis 
devoted  to  the  contemplation  of  the  Supreme. 

5.  (There  were)  the  Vaikhanasas,  the 
Valikhilyas,  the  Vanaprasthas,  the  Mari- 
chipas,  the  Agas,  the  Avimudas  and  many 
other  greatly  effulgent  ascetics. 

6.  All  the  Rishis  came  to  the  Grandsire, 
and  those  great  Rishis  all  approached  him 
with  sorrowful  hearts. 

^ — 8.  They  represented  to  him  all  the 
acts  of  Sanda  and  Upasanda.  The  celestials 
and  the  great  Rishis  told  the  Grandsire  of 
the  universe  in  detail  what  they  had  done, 
and  how  and  in  what  order  they  had  done  it. 

9 — 1<5.  They  all  pressed  the  matter  to 
the  Grandsire,  and  the  Grandsire,  having 
heard  what  they  said,  reflected  for  a  moment 
and  settled  what  ou^ht  to  be  done.  Re- 
solving to  kill  them,  he  sammoned  Vishwa* 
karma. 

11.  Seeinp  Vfshwakarma,  the  Grandsire 
coiTimanded  him  saying,  *'  O  great  ascetic, 
create  a  damsel  who  will  be  captivating  to 
all  hearts?" 

12.  Bowing  down  to  tlie  Grandsire,  and 
receiving  his  command  with  reverence,  he 
created  a  celestial  damsel  after  good  deal 
of  thought. 


13.  Visliwavita  ( VishwakarmA )  first 
collected  whatever  handsome  there  was  in 
mobile  or  immobile  thingsjin  the  three  worlds. 

14.  He  placed  millions  of  gems  on  the 
body  of  the  damsel.  The  celestial  beauty 
that  he  created  Was  a  mass  of  gems  and 
jewels. 

15.  She  was  created  by  Vishwakarma 
with  good  deal. of  care.  She  became  match- 
less in  beauty  amongst  the  women  of  the 
three  worlds. 

16.  There  was  not  the  minutest  part  of 
her  body  which  by  its  wealth  of  beauty  did 
not  rivet  the  gaze  of  the  beholder  directed 
towards  it. 

17.  She  was  like  Lakshmi  herself ;  and 
that  extraordinarily  beautiful  damsel  capti- 
vated the  eyes  and  hearts  of  all  creatures. 

18.  Because  she  was  created  with  the 
portions  of  every  gem  in  every  minute 
portion,  the  Grandsire  gave  her  the  name 
of  Tilottama, 

19.  She  bowed  down  to  Brahma  and 
spoke  to  him  with  joined  hands,  "  O  lord 
of  creatures,  what  task  am  I  to  accomplish, 
and  for  what  purpose  am  1  created  ?  " 

The  Grandsire  said  :— 

20.  O  Tilottama,  go  to  the  Asuras,  Sanda 
and  Upasanda.  O  amiable  girl,  tempt  them 
with  your  desirable  beauty. 

21.  Act  in  such  a  way  that  as  soon  as 
they  saw  you  they  may  quarrel  with  each 
other  in  consequence  of  your  wealth  of 
beauty. 

22.  She  promised  to  do  it ;  and  bowing 
down  to  the  Grandsire,  she  walked  round 
the  celestial  assembly. 

23.  The  illustrious  Deity  (Brahma)  was 
then  sitting  facing  eastwards ;  Mahadeva 
(Siva)  also  was  sittmg  facing  eastwards  ;  sXt 
the  other  celestials  with  their  faces  north- 
wards and  the  Rishis  with  their  faces  to- 
wards all  directions. 

24.  When  she  was  walking  round  the 
assembly,  Indra  and  the  illustrious  Sthanu 
(Siva)  alone  succeeded  in  preserving  their 
tranquility  of  mind. 

25.  Because  he  (Siva)  was  very  much 
desirous  of  seeing  her,  therefore  when  she 
came  at  his  side,  another  face  came  out  on 
the  southern  side  of  his  body  with  eyes  like 
full-blossmed  lotuses. 

26 — 27..  When  she  came  behind  him, — 
another  face  appeared  on  his  western  side  ; 
and  when  she  came  on  the  northern  side,  a 
fourth  face  appeared  on  his  northern  side. 
Indra  also  came  to  have  one  thousand  eyes 
before,  behind  and  on  his  flanks,  each  large 
and  reddish. 


ADI   PARVA. 


'287 


28.  Thus  in  clays  of  yore,  Sthanu  (Siva) 
the  great  Deity,  came  to  have  four  faces,  and 
the  slayer  of  Vala  (Indra)  one  thousand 
eyes. 

29.  All  the  celestials  and  the  Rishis 
turned  their  faces  to  that  direction  where 
Tilottama  went  in  her  walking  round  the 
assembly. 

30.  Except  those  of  the  Deity,  the  divine 
Grandsire,  the  eyes  of  all  those  illustrious 
beings  fell  on  her  body. 

31.  When  that  great  beauty  went  away, 
the  celestials  and  the  great  Rishis  regarded 
the  task  already  accomplished. 

32.  After  Tilottama  had  departed,  the 
First  Cause  of  the  creation  (Brahma)  sent 
away  all  the  celestials  and  the  Rishis. 

Thus  ends  the  two  hundred  and  thirteenth 


chapter,  the  creation   of  Tilottama,    in  the 
Rajyalava  of  the  Adi  Parva, 


8.     Wishing  to  please  those  two  (heroes) 
those    damsels   danced    in   accompaniment 
with  music  and  sang  many  songs    in    praise 
of  the  mighty  brothers. 

9-     Thereupon    Tilottama,    attired   in  a 

^1??  u  ^**^  ^^^^^  ^"^  thereby  exposing 
all  her  charms,  came  there  gathering  flowers 
in  the  forest. 

10.  Gathering  Karnikaras  that  grew 
along  the  banks  of  the  river,  she  slowly 
came  to  the  place  where  those  two  great 
heroes  were. 

II.  They  were  intoxicated  with  a 
large  quantity  of  liquor  and  their  eyes  had 
grown  red.  As  soon  as  shey  saw  that 
most  beautiful  damsel,  they  were  filled  with 
desire. 


CHAPTER    CCXIV. 

(RAJYALAVA    ?\R\\)--Continued.     I 

Harada  said  :— 

1.  Subjugating  the  whole  earth,  the  two 
Danavas  became  unrivaled  ;  and  when  they 
had  broughtthe  three  worlds  under  their  sway, 
they  then  considered  themselves  free  from 
fntigue  and  regarded  that  their  works  were 
done. 

2.  Having  taken  all  the  wealth  of  the 
Devas.  the  Gandharvas,  the  Yakshas,  the 
Nagas,  the  Rakshashas,  the  kings,  they 
become  exceedingly  happy. 

3-  When  they  saw  they  had  no  rival, 
like  the  immortals  they  gave  up  all  labour 
and  exertion,  and  they  passed  their  time  in 
pleasures  and  merriments. 

4-  They  derived  great  pleasure  in 
women,  \n  garlands,  in  perfumes,  in  viands, 
in  drinks  and  in  various  other  articles  of 
enjoyments. 

5-  Like  the  immortals  they  roamed  in 
profuse  pleasure  and  amusement  in  houses, 
m  woods,  m  gardens,  in  forests  and  on  hills, 
—nay  wherever  they  liked. 

6.  Thereupon  one  day  they  went  to 
sport  to  a  table-land  of  the  Vindhya  moun- 
tain,—on  perfectly  level  and  stony  ground, 
overgrown  with  5a/a  trees  blossomed  with 
flowers. 

7.  After  every  object  of  desire  of  the 
most  agreeable  kind  had  been  broucrht,  they 
(banda  and  Upasanda)  sat  on  an  ""excellent 
seat  m  happiness  and  joy  with  many  hand- 
some women  (around  them). 


12.  Leaving  their  seat,  they  immediately 
went  to  the  place  where  she  was.  Both 
bemg  full  of  desire,  both  sought  her  favours. 

13.  Sanda  caught  that  beauty  of  fair  eye- 
brows by  her  right  hand,  and  Upasawda 
caught  hold  of  the  lelt  hand  of  Tilottama. 

14.  Intoxicated  with  the  boons  that  th^y 
had  obtained,  with  their  physical  strength, 
with  the  wealth  and  gems  they  had 
amassed,  and  with  the  wine  they  had  drunk. 

15-  Intoxicated  with  all  this  and 
maddened  with  desire,  each  of  them  con- 
tracted his  eye-brows  in  anger  ;  and  they 
then  spoke  thus  to  each  other. 

16.  Sanda  said,  "She  is  my  wife  and 
your  superior.'*  Upasanda  said,  "She  is  my 
wife  and  your  sister-in-Ia.v.  " 

* 

17.  They  each  exclaimed,  "She  is  mine> 
not  yours."  Maddened  by  her  beauty,  they 
lost  all  love  and  friendship  (that  they  bore 
for  each  other). 

18.  For  her  sake  they  went  for  their 
maces,  and  deprived  of  their  reason  by  desire 
they  took  of  their  fearful  clubs.  ' 

19.  (Crying),  "1  was  the  first,"  "I  was  the 
first"  (in  taking  her  hand),  they  attacked 
each  other.  Struck  by  those  fearful  clubs, 
both  of  them  fell  on  the  ground  ; 

20.  Their  bodies  being  covered  with  blood 
they  looked  like  two  suns  loosened  from  tlfe 
sky.  The  women  and  the  others  that  were 
present  all  fled  away  trembling  in  grief  and 
tear;  and  they  took  refuge  in  the  nether 
regions. 

2T.  Thereupon  the  pure  souled  Grandsire 
with  the  celestials  and  great  Rishis  came 
there  and  applauded  Tilottama. 

22.  The  illustrious  Grandsire  cheered 
her  by  granting  boons.  Before  she  s^oke; 
the  Grandsire  thus  spoke  in  cheerfulness, 

23.  "O  beautiful  damsel,  you  shall  roam 
in  the  region  of  the  suns.     Your   splendour 


mOO 


maiiabiiarata. 


will  be  so  greit  that  none  will  ever  be  able 
to  look  at;you." 

34.  Having  granted  this  boon  to  her,  the 
Grandsire  of  all  creatures,  the  Supreme  lord, 
placed  Indra  over  the  region  of  Ind.a  and 
went  away  to  the  region  <n  Brahma. 

35.  Thus  those  two  Asuras,  ever  united 
and  inspired  with  the  same  purpose,  killed 
each  other  in  anger  for  the  sake  of 
Ttlottama. 

26.  O  best  of  the  Bharata  race,  there- 
fore, from  affection  for  you  all,  I  tell  you 
that  tf  you  wish  to  do  anything  agreeable 
to  me,  make  some  such  arrangement  as 
you  may  not  quarrel  with  one  another  for 
the  sake  of  Draupadi. 

Vaiduunpayaaa  said  :— 

37—39.  O  kine  having  been  thus  ad- 
dressed by  the  high-souTed  great  Rishi 
Narada,  they  (the  Pandavas)  consulted  with 
one  another,  and  established  a  rule  in  the 
presence  of  the  celestial  Rishi  of  immeasurable 
energy  that  when  one  of  them  would  be 
with  braupadi,  any  of  the  other  four,  who 
would  see  that  one,  must  goto  the  forest 
for  twelve  years  to  lead  the  life  of  a  Bramha^ 
chart.  After  the  virtuous  PanJavas  had 
established  this  rule  amon>st  themselves, 
the  great  Rishi  Narada,  being  pleased  with 
them,  went  to  the  place  he  u^ished  (to  go). 

30.  O  descendant  of  Bharata,  thus  re- 
quested by  Narada,  they  (the  Pandavas) 
made  in  the  days  of  yore  a  rule  amongst 
themselves  with  respect  to  their  common 
wife.  It  was  therefore,  that  no  dispute  ever 
arose  amongst  them. 

Thus  ends  the  two  hundred  and  fourteenth 
chapter,  the  history  of  Sania  and  Upasanda, 
in  the  Rajyalava  of  the  Adi  Farva. 


CHAPTER   CCXY. 
(ARYUNA  VANAVASHA  PARVA.) 

Vaishampayaaa  said  :— 

1.  Having  made  that  rule  (amongst 
themselves,)  the  Pandavas  continued  to  live 
there  (at  Khandhavaprastha).  They  brought 
under  their  sway  many  kings  by  their 
prowess  of  arms. 

2.  Krishna  (Draupadi)  became  obedient 
to  all  the  five  sons  of  Pritha,— those  five 
best  -men  of  immeasurable  energy. 

3»  She  became  exceedingly  happy  in 
her  five  heroic  husbands  as  3ie  Saraswati 
in  elephants ;  and  they  (the  Pandavas)  also 
were  exceedingly  happy  in  her. 


4.  In     consequence    of    the     iHustrioiH 
Pandivas    being    virtuous,   all  the    Kunis, 
being    free    from    sin  and  becoming  very 
happy,  grew  in  prosperity. 

5.  O  king,  O  best  of  monarchs,  many 
days  after  (it  so  happened)  that  a  robber 
stole  some  kine  of  a  certain  Brahmana. 

6.  When  his  wealth  (kine)  was  thus  stolen, 
the  Brahmana  lo$t;his  senses  in  anger  ;  and 
coming  to  Khandavaprastha,  he  thus  reproved 
the  Pandavas. 

The  Brahmana  said  :— 

7.  O  Pandavas,  despicable  and  wicked 
wretches  are  robbing  away  my  kine  in  your 
dominion.  Parsue  the  Tobbers. 

8.  Alas  ;  the  sacrifknal  Ghee  of  a  peaceful 
Brahmana  is  being  carried  away  by  crows. 
Alas,  the  wretched  jackal  is  invading  the 
empty  cave  of  a  lion  ! 

9.  A  king,  who  takes  the  sixth  part  of 
the  produce,  but  does  not  protect  his  subjects, 
is  called  by  all  men  as  the  most  sinful  in 
all  the  worlds. 

10.  The  wealth  of  a  Brahmana  is  being 
taken  away  by  thieves ;  virtue  is  going  to  be 
destroyed.  Take  me  up  by  the  nana,  for  I 
am  in  great  grief. 

Vaishampayana  said  :— 

IX.  Thus  were  the  Pandavas  reproved 
bv  the  Brahmana  weeping  in  bitter  gfrief. 
Ihe  son  of  Kunti,  Daananjaya  (Aryuna) 
heard  his  (weeping)  words. 

13.  As  soon  as  he  heard  it,  the  mighty- 
armed  hero  told  the  Brahmana,  **  Don't  fear". 
But  in  the  room  where  the  arms  of  the 
illustrious  Pandavas  were, 

13.  Dharmaraja  Yudhisthira  was  then 
sitting  with  Krishna  (Draupadi).  The  Pan- 
dava  (Aryuna)  was,  therefore,  unable  to 
enter  the  room  or  to  go  (with  the  Brahmana). 

14.  Being  repeatedly  urged  by  the 
weeping  words  of  the  Brahmana,  the  son 
of  Kunti  (Aryuna)  pondered  in  sorrow. 

Aryona  said  :— 

15.  ''  Alas,  this  ascetic  Bramhana's 
wealth  is  being  robbed  !  It  is  certainly  my 
duty  to  dry  up  his  tears. 

16.  If  I  do  not  protect  him  who  Is 
weeping  at  our  gate,  the  king  (Yudhisthira) 
will  be  touched  by  sin  for  my  indiffe^ 
rence. 

17.  Our  own  irreligiousness  will  also  be 
talked  all  over  the  kingdom,  and  we  shall 
certainly  incur  a  great  sin. 


AD!  PARVA. 


289 


tS.  There  is  no  doubt  that  if  1  enter 
(the  room)  disregarding  the  king,  I  shall 
not  truthfully  behave  towards  that  enemiless 
tnonarch. 

19-— 20.  If  I  enter  (the  room)  where  the 
king  is,  an  exile  in  the  forest  will  be  my  lot. 
But  I  must  overlook  every  thing.  I  do  not 
care  if  I  am  to  incur  sin  by  disregarding 
the  king.  I  care  not  if  I  am  to  go  to  the 
forest  and  die  there.  Virtue  is  superior  to 
body,  and  it  lasts  after  the  body  perishes. 

Vaishampayana  said :  — 

21.  O  king,  having  resolved  this,  the  son 
of  Kunti  Dhananjaya  (Aryuna)  entered  the 
room  and  Ulked  with  the  king  (Yudhis- 
Ihira). 

22—23.  Bringing  the  bow.  he  cheerfully 
told  the  Brahmana,  "O  Bramhana^  come 
soon,  so  that  those  Wretched  thieves  may 
Viot  go  far  off.  I  shall  accompany  you  and 
restore  to  you  your  wealth  that  has  fallen 
into  the  hands  of  the  robbers.'* 

24.  He  then  went  away,  armed  with  bow 
cased  in  mail,  riding  on  the  chariot  and 
holding  the  standard.  Piercing  those 
thieves  with  arrows,  he  took  back  that  wealth 
(kine). 

25.  Thus  helping  the  Brahmana  by  re- 
tumtng  to  him  his  kine  and  winning  great 
renown,  the  Pandava, 

26.  The  heroic  Shabyasachi  Dhananjaya 
returned  to  the  city.  He  then  bowed  to  all 
the  elders  and  was  in  return  congratulated 
by  them  all. 

27.  He  then  said  to  Dharmafaja  (Yu- 
dhisthira),  "  O  Lord,  give  me  permission  to 
observe  the  vow.  The  rule  that  was  estab- 
lished by  us  has  been  violated  by  me  on  my 
seeing  you. 

28.  I  shall  ^o  into  exile  to  the  forest, 
for  we  made  this'  rule."  Suddenly  hearing 
those  most  painful  words  uttered  (by  Aryuna), 
Yudhisthira 

^  29—30.  Was  afflicted  with  grief  and  said 
m  an  agitated  voice,  ''Why?"  Then  Yudhis- 
thira thus  spoke  in  grief  to  his  vow*observ- 
ing  brother  Gudakesha  (curly  haired)  Dha- 
nanjaya (Aryuna),  "O  sinless  one,  if  I  am  an 
authority  worthy  of  regard,  listen  to  what  I 
say. 

31  •  O  hero,  I  know  full  well  why  you 
entered  the  room  and  did  what  you  thought 
would  be  disagreeable  to  me.  But  I  have 
not  felt  any  displeasure  for  it. 

32.  The  younger  brother  may  enter  the 
room  in  which  his  elder  brother  sits  with 
"/?  ^  t*  ^^^^^  »s  no  fault  to  be  found  in 
this.  If  the  elder  brother  enters  the  room 
where  his  younger  brother  is  with  his  wife, 
then  he  acts  against  the  rules  of  propriety. 

27 


33-  O  mighty-armed  hero,  therefore, 
desist  from  your  purpose.  Do  what  I  say. 
Your  virtue  has  suffered  no  diminutioii,  and 
you  have  not  also  shown  arty  disregard 
towards  me. 

Ai^yuna  daid  :— 

34.  I  have  heard  from  you  that  the 
virtue  should  not  be  practised  by  quibbling, 
I  shaU  not  waver  from  truth.  Truth  is  my 
weapon* 

Vaishampayana  daid  :— 

35.  Having  obtained  the  kingU  permis-^ 
sion,  he  made  preparations  to  live  in  the 
forest.  He  went  away  to  dwell  in  the  forest 
for  twelve  years* 

Thus  ends  the  two  hundred  and  fifteenth 
chapter i  the  departure  of  Aryuna^  for  the 
forest i  in  the  Aryuna  Vanavasha  of  the  Adi 
Parva, 


CHAPTER    CCXVI. 

(ARYUNA  VANAVASHA  PARVA) 

•-^Continued* 

Vaidhampayana  daid :— 

I.  When  that  mighty-armed  hei*o,  the 
spreader  of  the  fame  of  the  Kuru  race,  went 
away,  the  Veda'>knowing  Brahmartas  foUow^^ 
ed  him. 

2*  Followed  by  the  Veda  and  Vedanga* 
knowing  Brahmanas,  ever  devoted  in  the 
contemplation  of  the  Supreme  spirit,  by  per* 
sons  skilled  in  music,  by  ascetics  devoted  to 
the  Diety,  by  Pouraiiika  Sutas  (men  learn* 
ed  in  the  Puranas)  , 

3.  By  Kathakas  (the  reciters  of  sacred 
stot'ies),  by  Celebate  devotees,  by  dwellers  of 
forests,  by  Brahmanas  who  recited  sweetly 
the  celestial  histories. 

4.  Artd  by  many  other  sweet*speeched 
men.  With  those  men,  the  son  of  Pandu 
(Aryuna)  travelled  over  the  country  like 
Indra  followed  by  the  Marutas. 

5 — 6.  O  descendant  of  Bharat^i,  that  best 
of  men  (Aryuna)  saw  many  charming  and 
picturesque  forests,  lakes,  rivers,  seas,  and 
countries,  and  many  sacred  pilgrimages. 
Coming  to  the  source  of  the  Ganges,  thfe 
lord  (Aryuna)  thought  of  dwelling  there. 

7.  O  Tanamejaya,  listen  to  the  wonder- 
ful feat  which  that  foremost  of  the  Pandavas, 
the  high-souled  hero,  performed. 

8.  O  descendant  of  Bharata,  when  the 
son  of  Ktmti  (Aryuna)  and  the  Brahmanas 
lived  there,  the  latter  performed  many  Afni** 
hotras  (fire  sacriHces). 


2^0 


mahabharata. 


9 — lo.  O  king,  in  consequence  of  those 
learned,  vow -observing,  undeviatiti^Iy  righ- 
teous Brahmanas'  daily  establishing  and 
kindling  fires  for  their  sacrifices  on  the  banks 
of  that  sacred  river,  and  pouring  libations  of 
Ghee  into  it  and  worshipping  it  with  flowers, 
that  region  from  whicn  the  Ganges  flowed 
became  exceedingly  beautiful. 

11.  One  day  that  best  of  the  Pandavas, 
the  son  of  Kunti  (Aryuna),  in  order  to  per- 
fortn  his  ablutions,  went  to  the  Ganges  which 
flowed  in  the  midst  of  the  Brahmanas. 

12.  O  king,  after  performing  his  ablu- 
tions, and  offering  water  to  the  grandsires, 
as  he  was  getting  out  of  the  water  with  the 
desire  of  performing  his  sacrificial  rites 
before  the  fire, 

13.  O  great  king,  the  miehty-armed 
hero  was  dragged  into  water  by  the  daughter 
of  the  Naga  kmg,  named  Ulupi,  maddened 
with  desire. 

14 — 15.  He  saw  a  fire  there  in  the  house 
of  the  Naga,  named  Kaurava,  and  the  son 
of  Kunti,  Dhananjaya,  performed  his  sacri- 
ficial rites  with  devotion  before  that  fire. 
Agni  was  much  pleased  to  see  the  fearless- 
ness With  which  he  poured  the  libations. 

16.  Having  performed  the  sacrificial 
rites  before  the  fire,  the  son  of  Kunti 
(Aryuna)  spoke  thus  smilingly  lo  the 
daughter  of  the  Naga  king. 

Aryuna  said:— 

1^.  O  handsome  maiden,  O  timid  girl, 
what  a  bold  act  you  have  performed!  O 
blessed  damsel,  where  is  this  beautiful 
region  situated  1  Who  are  you  and  whose 
daughter  are  you  ? 


Ulnpi  said  :— 

18.  O  king,  there  is  a  Naga,  named 
Kaurava,  bom  in  the  race  of  Airavata. 
I  am  his  daughter,— I  am  the  Naga 
maiden,  named  Ulupi. 

19.  O  best  of  men,  seeing  you  descend 
into  the  river  in  order  to  perform  your  ablu- 
tions, I  was  deprived  of  my  senses  by  the 
god  of  love. 

20.  O  descendant  of  Kuru,  I  am  still 
unmarried,  O  sinless  one,  afflicted  as  I  am 
by  the  god  of  love,  gratify  me  to-day  by 
giving  yourself  up  to  me. 

Aryuna  said  :— 

21.  O  amiable  girl,  commanded  by 
Dharmaraja  (Yudhisthira),  I  am  observing 
Brahmacharya  for  twelve  years.  I  am  not 
in  my  own  sway. 


22.  O  acquatic  lady,  I  am  desiroos  of 
doing  what  is  agreeable  to  you.  I  have 
never  before .spokeri  an  untruth  in  my  life. 

23.  Therefore,  tell  me,  OJsnake-^lady,  how 
I  may  act  so  that  while  doing  your  pleasure, 
I  may  not  be  guilty  of  any  untruth  or  sin^ 

XJlnpi  said  :— 

24.  O  son  of  Pandu,  I  know  why  you 
are  roaming  over  the  world  and  why  you 
observe  Brahmacharya  at  the  command  of 
your  elder  (brother). 

25 — 26.  This  was  the  rule  which  all  of 
you  made  attiongst  you  for  having  Draupadi 
as  your  common  wife,  that  he  who  would  by 
ignorance  enter  the  room  in  which  one  m 
you  would  be  with  her,  he  must  adopt 
Brahmacharya  for  twelve  years.  The  ex- 
ile of  any  of  you,  therefore,  b  only  for  the 
^ake  of  Draupadi. 

27.  You  are  but  observing  that  vow. 
Your  virtue  cannot  suffer  any  diminution, 
O  large-eyed  hero,  it  is  your  duty  to  relieve 

the  distressed. 

28 — 2j|.  Your  virtue  cannot  suffer  any 
diminution  by  relieving  me.  O  Aryuna,  if 
your  virtue  (really)  suffer  a  small  diminu- 
tion, you  will  acquire  great  merit  by  re- 
lieving me.    O  Partha,    I  am  your  adorer. 

0  lord,  accept  me.    This  is  the  opinion  of 
the  wise. 

30.  If  you  do  not  accept  me,  know  that 

1  will    destroy    mysdf.    O    m^hty-armed 
-hero,  earn  great  merit  by  saving  my  life* 

31.  O  best  of  men,  I  solicit  your  protec- 
tion. O  son  of  Kunti,  you  always  protect 
the  destressed  and  the  helpless.  Weeping 
in  sorrow  I  solicit  your  protection. 

32.  Being  filled  with  desire,  I  woo  you. 
Therefore,  do  what  is  agreeable  to  me. 
You  should  gratify  my  wish  by  giving^  up 
yourself  to  me. 

Vaishampayana  said:— 

33.  Thus  addressed  by  the  daughter  o 
the  Naga  king,   the  son  of  Kunti,  making 
virtue    his    motive,  did    everything    as  she 
desired. 

34.  The  powerful  hero  passed  the  ni^ht 
in  the  mansion  of  the  Naga  and  rose  with 
the  rise  of  the  sun.  From  the  mansion  of 
Kaurava, 

35.  He  came  with  her  (Ulupi)  back  to 
the  region  from  which  the  Ganges  flowed 
to  the  plains.  Taking  his  leave,  the  chaste 
Ulupi  returned  to  her  own  abode. 

36.  O  descendant  of  Bharata,  she  gave  a 
boon  (to  Ar3'una)  making    him  invincff>Ie    in 


ADI    PARVA. 


291 


walcr.    (She  said),  *' Every  acquatic  creature 
will  certainly  be  vanquished  by  you." 

Thus  ends  the  two  hundred  and  sixteenth 
chapter^  the  meeting  with  Ulupi^  in  the 
Aryuna  Vanaifasha  of  the  Adi  Parvn, 


CHAPTER  CCXVII. 
(ARYUNA  VANAVASHA  PARVA) 

— Continued, 

Vaishampayana  said  :— 

1.  O  descendant  of  Bharata,  the  son  of  the 
wielder  of  thunder  (Indra),  having  narrated 
everything  to  the  Brahmanas,  started  for  the 
side  of  the  Htmaiayas, 

2.  Arriving  first  at  Agasta  Vata,  the  son 
of  Kunti,  then  went  to  the  Vashistha's 
hill.  On  the  peak  of  Vrigu  hill  he  perfoim- 
ed  his  ablutions. 

3.  O  descendant  of  Bharata,  the  best  of 
the  Kurus  gave  away  to  many  Brahmanas 
thousands  of  kine  and  houses. 

4.  That  best  of  men  then  bathed  at  the 
pilgrimage,  named  Hiranyavindu,  and  then 
that  best  of  the  Pandavas  went  to  many 
other  sacred  places. 

5.  O  best  of  the  Bharata  race,  that 
b^  of  men  accompanied  by  the  Brahmanas 
then  descended  <from  those  hiUs)  and 
travelled  towards  the  east,  wishing  to  see 
the  countries  situated  in  that  direction. 

6 — 8.  The  best  of  the  Kurus  saw  the 
pilgrimages  one  after  the  other.  O  descend- 
ant of  Bharata,  he  saw  the  river  Utpalosa 
in  the  forest  of  Naimisha  ;  (he  saw)  the 
Nanda,  the  Upanandat  the  famous  Kausika, 
the  great  rivers  Gaya  and  Ganga  and  other 
Tirthas  and  hermitages  where  he  purified 
himself  and  gave  away  to  the  Brahmanas 
(many)  kine« 

9.  Whatever  Tirthas  and  other  holy 
places  were  in  Anga,  Banga  and  Kalinga, 
he  went  to  all  of  them. 

10.  O  descendant  of  Bharata,  seeing 
them  all  and  performing  many  ceremonies 
and  giving  away  much  wealth,  he  went  to 
the  gate  of  the  kingdom  of  Kalinga  where 
the  Brahmanas,  who  were  following  him, 
bade  the  son  of  Kunti  farewell  and  desisted 
from  fo41owing  him  any  further. 

11.  Having  obtained  their  leave,  the  son 
of  Kunti,  the  brave  Dhananjaya,  accom- 
panied by  only  a  few  attendants,  went  there 
where  the  sea  was. 

13.  Crossing  (the  country  of)  the  Ka- 
lingas  and  seeing  on  his  way  many  countries, 
holy  places,  and  charming  mansions,  that 
lord  proceeded  on. 


13.  Seeing  the  Mahendra  mountain 
adorned  with  the  ascetics,  and  going  slowly 
along  the  sea-shores,  he  went  to  Manipur.^ 

14.  O  king,  seeing  all  Tirthas  and  other 
holy  places,  the  mighty-armed  hero  went 

15.  To  the  king  of  Manipur,  the  virtuous 
Chitravabana,  who  had  a  beautiful  daughter 
named  Chitrangada, 

16.  He  saw  her  in  his  capital  roaming  at 
pleasure.  Seeing  the  handsome  daughter  of 
Chitravabana,  he  was  filled  with  desire. 

17.  Going  to  the  king,  he  told  him  what  he 
desired,  saymg,  ''O  king,  give  your  daught- 
er to  a  son  of  an  illustrious  Ksnatrya.'' 

18.  Having  heard  this,  the  kin^  said, 
**  Whose  son  are  you  and  what  is  your 
name?*'  He  (Aryuna)  replied,  •*!  am  the 
Pandava,  the  son  of  Kunti,  Dhananjaya.** 

19.  The  king  then  spoke  thus  in  sweet 
accents,  "There  was  bom  a  king  in  our  race 
named  Pravanjana. 

20.  He  was  childless.  In  order  to  get  a 
child  he  performed  excellent  penances.  By 
his  severe  austerities,  the  god  of  gods,  the 
wielder  of  Pinaka  (Siva), 

21.  The  supreme  lord,  the  god  of  gods, 
and  the  husband  of  Uma,  O  Partha,  was 
gratified.  The  illustrious  Deity  gave  him 
the  boon  that  only  one  child  would  be  born 
in  our  race  (in  succession), 

22.  Thence  only  one  child  is  born  to 
every  suceessive  descendant  of  this  race. 
All  my  ancestors  had  each  a  male  child. 

23.  But  I  have  only  a  daughter  to 
perpetuate  my  race.  O  best  01  men,  I 
always  consider  her  as  my  son. 

24 — 25.  O  best  of  the  Bharata  race, 
I  have  made  her  a  Putrika  (heir).  O 
descendant  of  Bharata,  the  one  son  that  wiU 
be  born  to  her  will  be  the  perpetuator  of  my 
race.  That  son  will  be  the  dower  in  this 
marriage,  O  Pandava,  you  can  take  her 
if  you  like  on  this  condition. 

26.  Promising  to  do  it,  he  accepted  that 
maiden,  and  the  son  of  Kunti  lived  in  that 
city  for  three  years. 

27.  When  she  gave  birth  to  a  son,  he 
(Aryuna)  embraced  her  with  affection,  and 
taking  leave  of  the  king,  he  set  out  again  in 
his  travels. 

Thus  ends  the  two  hundred  and  seven' 
teenth  chapter^  the  marriage  with  Chitran^ 
gadot  in  the  Aryuna  Vanavasha  of  the  Adi 
Parva* 


292 


MAHABHARATA. 


CHAPTER    CCXVIII. 

((ARYUNA  VANAVASHA  PARVA) 

— Continued » 

Vaishampayana  said  :— 

1.  That  best  of  the  Bharata  race  Aryuna 
then  went  to  the^  sacred  Tirthas  situated 
on  the  shores  of  the  south  sea,  all  adorned 
with  the  ascetics. 

2.  There  were  five  Tirthas  where  also 
lived  many  ascetics,  but  these  sacred  waters 
themselves  were  shunned  by  the  ascetics. 

3.  (They  were  named)  Agastya,  Sau- 
bhadra,  the  g^reatly  holy  Paulama,  Karan- 
dhama  which  yielaed  the  fruit  of  a  horse - 
sacrificei 

4.  And  the  great  washer  of  sins  Bhara- 
dwaja  i — these  five  Tirthas  that  best  of  men 
saw. 

5—6.  The  Pandava,  the  descendant  o^ 
Kuru  (Aryuna),  finding  them  uninhabited 
and  ascertaining  that  they  were  shunned 
by  the  ascetics,  asked  with  joined  hands 
those  pious  men  that  lived  near  them,  "Why 
these  Tirthas  are  shunned  by  the  Bramha- 
badis  (the  utterers  of  the  Vedas)." 

The  Celestials  said :~ 

7.  O  descendant  of  Kuru,  there  dwell  (in 
their  waters)  five  large  crocodiles  which  carry 
away  the  ascetics  (who  go  to  bathe  in  them); 
therefore  these  Tirthas  are  shunned  by  all. 

Vaisliampayana  said  :— 

8.  Having  heard  these  words  of  the 
ascetics,  the  mighty  armed  hero,  that  best 
of  men,  though  dissuaded  by  them,  went  to 
see  those  Tirthcts. 

9.  Then  coming  to  that  excellent  Tirtha, 
Sauvadra,  named  after  a  great  Rishi,  that 
hero,  that  chastiser  of  foes,  plunged  into  it 
to  take  a  bath. 

10.  Thereupon  a  large  crocodile  under 
the  water  seized  the  leg  of  that  best  of  men, 
the  son  of  Kunti  Dhananjaya. 

ti.  But  the  mighty-armed,  the  son  of 
Kunti,  the  foremost  of  all  strong  men,  seized 
that  acquatic  animal  and  dragged  it  up  to 
the  shore. 

12.  Dragged  up  by  the  illustrious  Aryuna, 
that  crocodile  became  a  most  handsome 
woman  adorned  with  all  ornaments. 

13.  O  king,  that  charming  and  celestial- 
like damsel  appeared  to  shine  in  her  own 
beauty.  Thereupon  the  son  of  Kunti 
Dhananjaya,  seeing  that  wonderful  sight, 

14.  Spoke  thus  In  gjreat  happiness  to 
to  that  lady,    "O  beautiful  lady,  who  are 


you?  O  lady  of  the  lake,  where  do  you 
live?  Why  did  you  commit  such  a  dreadful 
sin  before?" 

Barga  said:— 

15.  O  mighty-armed  hero,  I  am  an 
Apsara,  a  sporter  in  the  celestial  gardens. 

0  greatly  strong  one,  my  name  is    Barga, 

1  am  ever  beloved  of  the  celestial  treasurer 
(Kuvera). 

16.  I  had  four  other  friends,  all  hand- 
some  and  all  capable  of  going  everywhere 
at  will.  One  day  accompained  by  them,  1  was 
going  to  the  abode  of  the  protector  of  the 
world ; 

17.  When  we  were  all  going,  we  saw  a 
Brahmana  of  rigid  vows,  who  was  exceed- 
ingly handsome  and  who  was  studying  the 
Vedas  in  solitude. 

18.  O  king,  the  whole  forest  was  covered 
with  the  effulgence  of  his  asceticbm.  He 
seemed  to  have  illuminated  the  whole  region 
like  the  sun. 

19.  Seeing  his  that  severe,  excellent  and 
wonderful  asceticism,  we  alighted  in  that  re- 
gion, wishing  to  disturb  his  asceticism. 

20.  O  descendant  of  Bharata,  mysdf, 
Sauravi,  Samichi,  Vaduvuda  and  Lata  all 
came  to  that  Brahmana  at  the  same  time. 

21.  O  hero,  we  sang,  we  laughed,  we 
tried  to  tempt  the  Brahmana  in  various 
ways,  but  he  did  not  set  his  mind  on  us  even 
for  a  moment. 

22.  O  best  of  the  Kshatryas,  his  mind, 
being  fixed  on  the  meditation  of  the  pure,  the 
ereatly  effulgent  (Brahmana),  did  not  suffer 
his  heart  to  waver.  Angrily  looking  at  us, 
he  cursed  us  saying,  "Becoming  crocodiles, 
live  in  water  for  one  hundred  years." 

Thus  ends  the  two  hundred  and  eigkUenih 
chapter i  the  rescue  of  the  crocodiles ,  in  the 
Aryuna  Vanavasha  of  the  Adi  Parva^ 


CHAPTER   CCXIX. 

((ARYUNA  VANAVASHA   PARVA) 
— Continued. 

Barga  said:— 

1.  O  best  of  the  Bharata  race,  we  were 
all  p-eatly  distressed.  We  sought  the  pro- 
tection of  that  ascetic  of  undeviating  vows, 

2.  We  said),  *'0  Brahmana,  intoxkrat- 
ed  with  beauty  and  youth,  and  madden- 
ed by  the  god  of  love,  we  have  acted  very 
improperly, — ^>'ou  should  pardon  us. 


ADI    PARVA. 


293 


3.  It  was  enough  death  to  us  that  we  had 
at  all  come  here  to  tempt  such  an  ascetic 
of  controlled  soul  as  you  are. 

4.  The  virtuous  men  consider  that  women 
are  created  as  non-slayable,  therefore  you 
should  not  kill  us.    Grow  yourself  in  virtue. 

5.  o  virtuous  man,  it  is  said  that  a 
Brahmana  has  always  friendly  feelings  over 
all  creatures.  O  Rishi  of  blessedness,  let 
this  saying  of  the  learned  be  made  true. 

6.  The  good  man  always  protects  those 
that  seek  protection  at  his  hands.  We 
solicit  your  protection  ;  you  should  therefore 
pardon  us." 

Vaishampayana  said  :-- 

7.  O  hero,  having  been  thus  addressed, 
that  virtuous-minded  Brahmana  of  good 
deeds,  as  effulgent  as  the  sun  or  the  Mton, 
became  propitious  to  them. 

The  Brahmana  said  :~ 

8.  The  words  "hundreds*'  and  "hundred 
thousands"  all  indicate  eternity.  The  "hun- 
dred'' used  by  me  should  be  understood  as 
a  limited  period  and  not  as  eternity. 

9.  You  shall,  becoming  crocodiles,  seize 
and  drag  men  into  water.  (After  the  ex- 
piration of  one  hundred  years),  a  best  of 
men  will  drag  you  all  from  the  water  to  the 
land. 

10.  You  will  then  resume  your  own  real 
forms.  1  have  never  spoken  an  untruth 
even  in  jest. 

1 1.  From  that  day  all  those  sacred  Ttr- 
thas  will  be  known  by  the  name  of  Nari- 
Tirthas  all  over  the  world.  AU  of  them  will 
be  sacred  and  sin -cleansing  in  the  eyes  of 
the  virtuous  and  the  wise. 

Barga  said  :— 

12.  Having  saluted  that  Brahmana  with 
reverence  and  walked  round  him,  we  left 
that  place  in  great  grief  ;  and  wc  all  came 
away  thinking  (all  the  while), 

13.  "Where  shall  we  soon  meet  with  that 
man  who  will  give  us  our  own  old  forms  ?" 

14.  O  descendant  of  Bharata,  as  we  were 
thinking,  at  that  very  moment  we  met  wiih 
the  illustrious  celestial  Rishi  Narada. 

\S'  O  Partha,  seeing  that  celestial  Rishi 
of  immeasurable  effulgence,  our  hearts  were 
filled  with  joy.  Having  saluted  him  with 
reverence  we  stood  before  him  with  faces 
covered  with  blushes. 

t6.  He  asked  us  the  cause  of  our  sorrow, 
and  we  told  him  all.  Having  heard  what 
had  happened,  he  thus  spoke  to  ub, 


17.  "In  thft  low  lands  on  the  coast  of 
the  southern  sea  there  are  five  sacred  and 
delightful  Tirthas, — go  there  without  delay. 

18.  That  best  of  men  the  pure-souled 
Pandava  Dhananjaya  (Aryuna)  will  certain- 
ly   deliver    you   from   your   this  distressful 

state." 

19.  O  hero,  hearing  the  Rishi's  words, 
all  of  us  came  here.  O  sinless  one,  I  have 
been  really  delivered  by  you  to-day. 

20.  But,  those  others  of  my  friends  are 
still  within  the  waters  of  the  other  lakes* 
O  hero,  perform  a  good  work, — deliver  them 
all. 

Vaishampayana  said:— 

21  O  king,  thereupon  that  best  of  the 
Pandavas  (Aryuna)  of  great  prowess  gladly 
delivered  all  of  them  from  that  curse. 

22.  O  king,  rising  from  the  waters,  they 
all  regained  their  old  forms,  and  those 
Apsaras  then  all  looked  as  they  looked 
before. 

23.  Making  safe  those  Ttrthas  and  giv- 
ing them  (Apsaras)  leave  to  go  away ,  that 
lord  (Aryuna)  went  again  to  Manipur  to  see 
Chitrangada  once  more. 

24.  He  saw  there  on  the  throne  Vavru- 
vahana,  begotten  by  him  (on  Chitrangada). 
Seeing  her,  O  king,  the  Pandava  (Aryuna) 
proceeded  towards  Gokarna. 

Thus  etuis  the  two  hundred  and  nineteenth 
chapter,  Arytina's  Tirtha  Visiting^  in  the 
Aryuna  Vanavasha  of  the  Adi  Parva, 


CHAPTER    CCXX^ 

(ARYUNA  VANAVAHSA  PARVA). 

— Continued. 

Vaishampayana  said  — 

I — 2.  The  immeasurably  powerful  (Ar- 
yuna) then  saw  one  after  the  other  all  the 
sacred  waters  and  other  holy  places  that 
were  on  the  shores  of  the  western  ocean. 
Seeing  them  all,  he  at  last  came  to  the 
Provasha. 

3.  When  the  invincible  Vivatsa  (Aryuna) 
came  to  the  holy  and  charming  Provasha, 
the  slayer  of  Madhu  (Krishna)  heard  of  it. 

4_-.5i  Madhava  (Krishna)  went  thereto 
see  his  friend,  the  son  of  Kunti.  Krishna 
and  the  Pandava  (Aryuna)  met  together, 
and  they  embracing  each  other,  enquired 
after  one  another's  health.  Those  two 
friends,  who  were  none  else  than  the  Rishis 
Nara  and  Narayana  of  old,  then  both  sa^ 
down  together. 


294 


MAHABIIARATA. 


6.  Then  Vasudeva  (Krishna)  asked 
Aryuna  about  his  travels,  saying,  **  O  son  of 
Pandu,  why  are  you  roaming  over  the  earth 
seeing  all  the  Tirthas^  " 

7.  Thereupon  Aryuna  narrated  to  him 
every  thing  that  had  happened.  Having 
heard  all,  the  lord  of  the  Vrishni  race 
(Krishna)  said,  **  This  is  what  it  should  be." 

8.  Krishna  and  the  Pandava  sported  at 
pleasure  for  some  time  at  the  Provasha,  and 
they  t^ien  went  to  the  Raivataka  mountain 
to  live  there  for  some  time. 

9.  Before  their  arrival  (at  Raivataka), 
that  hill  at  the  command  of  Krishna,  was 
adorned  by  many  artificers.  Much  food  was 
also  collected  there. 

10.  Enjoying  every  thing  that  was  pro- 
vided there  for  him,  the  Pandava  Aryuna 
sat  with  Vasudeva  (Krishna)  to  see  the 
performances  of  the  actors  and  dancers. 

11.  Having  dismissed  them  all  with 
proper  respect,  the  high-souled  Pandava 
laid  himself  down  on  a  well -adorned  and 
excellent  bed. 

12.  When  that  mighty -armed  hero  lay  on 
that  excellent  bed,  he  described  to  him 
(Krishna)  the  sacred  waters,  the  lakes,  the 
mountains,  the  rivers,  and  the  forests  that  he 
had  seen. 

13.  O  lanamejaya,  when  he  was  thus 
talking  as  he  lay  on  the  celestial -like  bed, 
sleep  (slowly)  stole  on  the  son  of  Kunti. 

14.  He  rose  in  the  morning,  awakened 
by  the  sweet  songs  and  melodious  notes  or 
the  Vina,  by  the  panegyrics  and  benedictions 
of  the  bards. 

15.  After  he^  had  performed  the  daily 
rites,  he  was  accosted  with  affection  by  the 
hero  of  the  Vrishni  race  (Krishna).  Then 
riding  on  a  golden  car  he  set  out  for 
Dwarka. 

16.  O  Tanameiaya,  Dwarka  with  its 
streets,  gardens  and  houses  was  well  ador- 
ned to  give  a  grand  reception  to  the  son  of 
Kunti. 

17.  The  citizens  of  Dwarka,  in  order  to 
see  the  son  of  Kunti,  eagerly  came  to  the 
royal  (public)  streets  in  hundreds  and  thou- 
sands. 

18.  In  order  to  see  him  hundreds  and 
thousands  of  women  and  men  of  the  Vrishni, 
the  Andhaka  and  the  Bhoja  races  formed 
into  a  great  crowd. 

19.  He  was  respectfully  welcomed  by 
all  the  Bhojas,  the  Vrishnis  and  the  Andha- 
kas.  He  in  return  worshipped  all  that 
deserved  his  worship,  and  received  thsir 
blessings  in  return. 


20.  The  hero  was  accorded  the  most 
welcome  and  affectionate  reception  by  all 
the  young^en  (of  the  Yadava  race).  He 
too  again  and  again  embraced  those  that 
were  of  his  own  age. 

21.  In  the  delightful  mansion  of  Krishna, 
adorned  with  gems  and  filled  with  every 
article  of  enjoyment,  he  passed  many  nights 
with  Krishna. 

Thus  ends  the  two  hundred  and  twen» 
tieth  chapter ^  Arvuna^s  arrival  at  Dwarka, 
in  the  Aryuna  Vanavasha  of  the  Adi  Parva. 


CHAPTER    CCXXL 
(SUBHADRA  HARANA  PARVA). 

Vaiahampayaiia  said  :— 

1.  O  best  of  kings,  a  few  days  after 
a  great  festival  of  the  Vrishnis  and  the 
Andhakas  was  held  on  the  Raivataka  hill. 

2.  In  that  mountain -festival  of  the 
Bhojas,  the  Andhakas  and  the  Vrishnis,  the 
hero  gave  away  much  wealth  to  the  thou- 
sands of  Brahmanas. 

3.  O  king,  the  region  around  the  hfll 
was  adorned  with  many  mansions  filled  with 
various  gems,  and  they  appeared  as  if  they 
are  all  Kalpabrikshas  (trees  giving  whatever 
wanted.) 

4.  The  musicians  played  in  concert  all 
the  musical  instruments;  the  dancers  danced 
and  the  songsters  sang. 

5.  The  effulgent  youths  of  the  Vrishni 
race,  adornc^d  with  ornaments  and  riding 
on  golden  cars,  looked  handsome  every 
where. 

6.  Hundreds  and  thousands  of  the  citizens 
with  their  wives  and  attendants  went  there, 
some  on  foot  and  some  on  excellent  cars. 

7.  O  descendant  of  Bharata,  there  roved 
the  lord  Haladhara  (Valadeva),  intoxicated 
with  wine,  accompanied  by  his  wife 
Revati  and  followed  by  many  Gandhwas 
(musicians) 

8.  There  was  the  powerful  king  of  the 
Vrishnis,  U^jrasena,  accompanied  by  his  one 
thousand  wives  and  followed  by  the  Gan- 
dharvas. 

9.  There  were  the  son  of  Rohini,  and 
ever  furious  in  battle  Samba.  Intoxicated 
with  drink,  adorned  with  beautiful  garlands, 
and  attired  in  costly  robes,  they  sported 
there  like  two  celestials. 

10.  There  were  Akrura,  Sarava,  Gada, 
Vabhru.  Viduratha,  Nishatha,  Charudeshna, 
Pritha,  Vipratha. 


ADI  PARVA. 


«95 


ti.  Satgata,  Satyaki,  Bhangakara, 
Maharava,  Haridikya,  Uddhava  and  any 
mothers  whose  names  are  not  mentioned. 

12.  They  were  each  separately  accom- 
panied by  tneir  wives  and  followed  b>  the 
musicians.  They  all  adorned  that  festival 
on  the  Raivataka  mountain. 

13.  When  that  wonderful  festival  of 
l^reat  grandure  and  delight  was  continuing, 
V asuc&va  (Krishna)  and  Partha  (Aryuna) 
went  about  together. 

14.  When  thus  walking  about,  they  saw 
the  beautiful  daughter  of  EUsudeva,  Subha- 
dra,  adorned  with  ornaments  in  (he  midst  of 
her  companions. 

15.  As  soon  as  Aryuna  saw  her,  he  was 
struck  by  (the  arrows)  of  the  god  of  love. 
Seeing  that  Partha  was  kx>king  at  her  with 
absorbed  attention,  Krishna, 

16.  O  descendant  of  Bharata,  spoke  thus 
to  that  best  of  men  (Aryuna)  with  smiles, 
"How  b  it  that  the  mind  of  one  who  roams 
in  the  forest  is  thus  agitated  by  desire  ? 

17.  O  Partha,  she  is  my  sister  and  also 
the  sister  of  Sarana.  Her  name  b  Subhadra  ; 
she  b  the  most  bdoved  daughter  of  my 
father.  If  your  mind  b  set  upon  her,  I 
shall  then  speak  to  my  father." 

« 

Arynna  said:— 

18.  She  b  the  daughter  of  Basudeva 
and  the  sister  of  Vasudeva  (Krishna)  ;  end- 
ued with  so  much  beauty,  whom  can  she 
not  fascinate  7 

19.  If  your  thb  sister,  this  lady  of  the 
Vri^mi  race,  become  my  wUe,  then  certainly 
do  1  win  prosperity  in  everything. 

20.  O  Janardana,,  tell  me  by  what 
means  I  may  obtain  her.  I  shall  do  any- 
thing achievable  by  man  (in  order  to 
obtam  her). 

yriirtma  said:— 

21.  O  best  of  men,  Saimvarm,  b  the 
marriage  form  of  the  Kshatrvas,  but,  O 
Partha,  that  b  doubUul,  as  we  ao  not  know 
ber  temper  and  disposition. 

23.  The  men  learned  in  the  precepts 
dL  religion  sav  that  in  the  case  oiF  heroic 
Ksfaatiyas,  a  forcible  taking  away  of  a  girl 
for  the  purpose  di  marriage  b  also  praise- 
worthy. 

23.  O  Aryuna,  therefore,  carry  away  thb 
my  sister  by  force,  for  who  knows  what  she 
may  not  do  in  a  Saimvara  7 

Vaiflhaoipayaiia  said^— 

24.  Having  thus  settled  ever>thing  about 
what  should  be  done,  Krishna  and  Aryuna 
sent  some  swift  messengers  to  Yudhisthira  | 


at  Indraprastha,  informing  him  pf  every 
thing.  That  mighty-arm^  son  of  Pandu 
(Yudhisthira),  as  soon  as  he  heard  it,  gave 
hb  assent  to  it. 

Thus  ends  the  two  hundred  and  twenty 
first  chapter,  the  assent  of  Yudhisthira^  in 
the  Subhadraharana  of  the  Adi  Parva. 


CHAPTER    CCXXII. 

(SUBHADRA  HARANA  PARVA)-- 
Continued, 


payana  said  :— 

1.  O  Tanamejaya,  having  received  infor- 
mation of  the  assent  (of  Yudhisthira)  and 
learning  that  the  maiden  had  eone  on  the 
Raivataka  (hill),  Dhananjaya  (Aryuna), 

2.  That  best  of  the  Bharata  race,  obtained 
the  assent  of  Vasudeva  (Krbhna)  and  abo 
settled  in  consultation  with  him  all  that 
was  to  be  done. 

3—5.  That  best  of  men  (Arytma),  attired 
in  armour  and  armed  with  the  sword  and  hb 
fingures  encased  in  leather  fences,  set  out  as 
if  in  a  hunting  excursion  on  hb  (Krishna's) 
well-built  golden  car,  adorned  with  rows  of 
small  bells  and  equipped  with  every  kind  of 
weapon.  The  clatter  of  its  wheeb  resembled 
the  roars  of  clouds  ;  its  splencfeur  was  as  that 
of  a  blazing  fire  ;  it  struck  terror  mto  the 
hearu  of  all  foes  ;  and  the  ti^-o  horses  yoked 
with  it  were  named  Sugriva  and  Saivya. 

6.  Subhadra,  having  worshipped  that  king 
of  hills,  Raivataka  and  the  cdestiab,  and 
having  been  blessed  by  all  the  Brahnoanas^ 

7 — 8.  And  having  walked  round  the  hill, 
was  returning  towards  Dwarka.  The  son  of 
Kunti,  struck  by  the  arrows  of  the  god  of 
love,  suddenly  rushed  towards  that  faultless 
featured  Subhadra  and  forcibly  took  her 
upon  hb  chariot.Thereupon  that  oest  of  men, 
having  seized  that  lady  of  sweet-smiles^ 
proceeded  (in  haste)  on  hb  golden  car  to- 
wards his  own  city  (Indraprastha). 

9.  Seeing  Subhadra  thus  forcibly  carried 
away,  her  armed  attendants  all  ran  crying 
towards  the  city  of  I>warka. 

10.  Having  arrived  all  together  to  that 
(Yadava)  court,  called  Sudharma,  they 
represented  to  the  Savapala  (the  cheaf  officer 
of  the  court),  all  about  the  prowess  of 
Partha. 

11.  Having  heard  thb,  the  Savapala 
blew  hb  golden  decked  trumpet  of  k>ud 
blare,  calling  every  one  to  arms. 

12.  Alarmed  by  that  sound,  the  Bhojas 
the  Vrishnb  and  the  Andhakas  poured   in 


296 


MAHABHARATA. 


from  all  directions ; — even  those  who  were 
eatinfif  and  drinking  came  leaving  their  food 
and  drink. 

13 — 14.  Like  blazing  fires  taking  faggots 
to  increase  their  splendour,  those  best  of 
men,  the  great  car-warriors  of  the  Vrishni 
and  the  Andhaka  races,  possessing  the 
lusture  of  the  blazing  fire,  took  their  seats 
on  thousands  of  golden  thrones,  covered  with 
excellent  carpets  and  adorned  with  gems 
and  corals. 

15.  When  they  were  all  seated  like  an 
assembly  of  celestials,  the  Savapala  with 
his  followers  narrated  all  about  the  conduct 
of  Jishnu  (Aryuna). 

16.  Having  heard  it,  the  proud  heroes  of 
the  Vrishni,with  their  eyes  red  with  wine,rose 
up  from  their  seats,  being  unable  to  brook 
the  conduct  of  Parth?. 

17 — 18.  Some  cried,  "  Yoke  our  cars", 
some  "  Bring  our  weapons,"  some  "  Bring 
our  costly  bows  and  strong  armours,"  some 
loudly  called  upon  their  charioteers  to 
yoke  their  horses  adorned  with  gold  to 
their  cars. 

19.  While  their  cars,  their  armours,  and 
their  standards  were  being  brought,  the 
uproars  of  those  heroes  became  exceedingly 
great. 

20.  Then  proud  and  intoxicated  with 
wtne,  Valadeva,  who  was  like  the  Kailasha 
mountain,  adorned  with  the  garlands  of  wild 
flowers  and  attired  in  blue  robes,  thus  spoke 
to  all. 

21.  *'0  senseless  men,  what  are  you  doing 
when  Janardana  (Krishna)  is  sitting  silent  7 
Without  knowing  what  is  in  his  heart,  you 
are  vainly  roaring  in  wrath. 

22.  Let  the  high-minded  (Krishna)  speak 
out  what  he  proposes  to  do.  Accomplish 
with  all  alacrity  what  he  desires  to  do." 

23.  Having  heard  these  words  of  Hala- 
yudna  (Valadeva)  which  deserved,  to  be 
accepted,  they  all  exclaimed,  "  Excellent," 
•*  Excellent."  They  then  became  silent. 

24.  Silence  have  been  restored  by  the 
words  of  the  intelligent  Valadeva,  they 
again  all  took  their  seats  in  that  court. 

25.  Then  the  chastiser  of  foes  Rama 
(Valadeva)  thus  spoke  to  Vasudeva 
(Krishna),  *'0  Janardana,  why  do  you  not 
speak,  why  are  you  silently  gazing  ? 

26.  O  Achyuta,  it  was  for  your  sake 
that  Partha  had  been  welcomed  and  re- 
ceived with  all  honour  by  us.  It  appears 
that  wretch,  that  fool,  does  not  deserve  our 
welcome  and  honour. 

27.  Is  there  a  man  born  of  a  respectable 
faroity  who  will  break  the  very  plate  after 
having  dined  off  it  7 


28.  Even  if  one  desires  to  have  such  an 
alliance,  who  is  there  who  desiring  happi^ 
ness  will  act  so  rashly  remembering  the 
services  he  has  received  ? 

29.  By  insulting  us  and  disr^;arding 
Keshava  (Krishna)  he  has  carried  awa^ 
Subhadra  by  force  wishing  to  compass  hts 
own  death. 

30.  He  has  placed  his  foot  on  my  head. 
O  Grovinda,  how  shall  I  bear  it,  (shall  I  not 
resent  it)  like  a  snake  trodden  by  foot  ? 

31.  I  shall  alone  to-day  make  the  earth 
free  of  all  Kauravas.  Never  shall  I  put  up 
with  this  insult  offered  to  us  by  Aryuna." 

32.  Thereupon  all  the  Bhojas,  Vrishnis, 
and  the  Andhakas,  assembled  there  ap- 
proved of  every  thing  that  Valadeva  saidj 
and  they  roared  like  the  sounds  of  kettle- 
drum or  the  clouds. 

Thus  ends  the  two  hundred  and  twenty 
second  chapter,  the  wrath  of  Valadeva,  m 
the  Subhadraharana  of  the  Adi  Parva* 


CHAPTER  CCXXHI, 
(H  ARAN  A  H  ARAN  A  PARVA.) 

Vaishampayana  said  :— 

1 .  When  the  powerful  Vrishnis  all  began 
to  speak  in  this  strain,  then  Vasudeva  (Kri^ 
shna)  spoke  these  words  of  deep  import  and 
true  morality. 

Ejrishna  said  :— 

2.  Gudakesha  (Ar3mna)  has  not  insulted 
our  family  by  what  he  has  done.  There  is 
no  doubt  he  has  enhanced  our  glory. 

3.  Partha  knows  that  we  are  never  mer- 
cenary. The  Panda  va  (Aryuna)  also 
regards  a  Saimvara  as  doubtful  hi  its  re- 
sults. 

4.  Who  also  would  approve  of  accept- 
ing a  bride  in  gift  as  if  she  were  an  animal? 
What  man  again  is  there  on  earth  who 
would  sell  his  offsprings? 

5.  I  think  the  son  of  Kunti  (Aryuna)  saw 
these  faults  in  all  other  methods, 
therefore  the  Pandava  took  the  maiden 
away  by  force  according  to  ordinance. 

6.  This  alliance  is  very  proper.  Su- 
bhadra is  an  illustrious  giriandso  la  Partha. 
Thinking  all  this,  he  has  taken  her  away  by 
force. 

7.  Who  is  there  that  would  not  desire  to 
have  Aryuna  as  a  friend  ?  He  is  bom  tn 
the  race  of  Bharata  and  the  illustrious 
Santanu,  and  he  is  also  tlie  son  of  the  daugh- 
ter of  Kuntibhoja. 


ADI   PARVA. 


297 


8—10.  I  do  not  see  such  a  man  in  all  the 
worlds,  even  with  Indraand  the  Rudras,  who 
Cin  vanquish  him  in  battle  except  the  three- 
eyed  deity  Siva.  His  car  is  well-known; 
my  steeds  are  now  yoked  to  it.  Partha  as  a 
warrior  is  also  well  known,  and  his  lightness 
of  hand  too  is  well-known.  Who  shall  be 
equal  to  him  ?  Go  cheerfully  to  Dhananjaya ; 
stop^him  by  conciliation  and  bring  him  back. 
This   is  my  opinion. 

11.  If  Partha  goes  away  to  his  city 
(Indraprastha)  by  defeating  us,  our  fame 
will  be  destroyed.  But  there  is  no  disgrace 
in  conciliation. 

12.  O  king,  having  heard  these  words  of 
Vasudeva,  they  did  as  he  directed.  Stopped 
by  them,  the  lord  Arjuna  returned  to 
Dwarka,  and  he  was  then  united  with 
Subhadra  in  marriage. 

13.  Having  worshipped  by  the  Vrisnis, 
the  son  of  Kunti  remamed  for  a  year  in 
Dwarka,  sporting  there  at  pleasure. 

14.  The  lord  (Arjuna)  passed  th<^  last 
portion  of  his  excile  at  Pushkara.  When 
twelve  years  were  thus  complete,  he  came 
back  to  Khandavaprastha. 

15.  He  went  to  Yudhisthira  and  wor- 
shipped him  first ;  he  then  worshipped  the 
BrahmanaSy  and  at  last  he  went  to  Draupadi. 

i6.  Draupadi,  out  of  jealousy,  thus  spoke 
to  that  descendant  of  Kuru,  Arjuna,  "  O 
son  of  Kunti,  go  there  where  the  daughter 
of  the  Swatata  race  is. 

17.  19.  A  second  tie  always  relaxes  the 
first  one,  however  strong  it  might  be.*' 
Thus  Krishna  (Draupadi)  lamented  in 
various  strains,  and  Dhananjaya  (Arjuna) 
comforted  her,  asking  again  and  again 
her  forgiveness.  Coming  to  Subhadra 
attired  in  red  silk,  Partha  sent  her  Onto  the 
inner  appartments)  dressed  in  the  garb  of  a 
cow-herd  woman.  The  illustrious  lady 
looked  handsome  even  in  that  dress. 

20.  Arriving  at  that  best  of  houses,  that 
wife  of  a  hero,  the  best  of  women,  the  illus- 
trious Vadra  (Subhadra)  of  large  and  redish 
eyes  worshipped  Pritha. 

21.  Out  of  excessive  affection  Kunti 
smelt  the  bead  of  that  maiden  of  perfectly 
charming  features,  and  she  then  pronounc- 
ed infinite  blessings  upon  her. 

22.  Then  that  damsel  of  the  face  like 
the  full  moon,  Vadra,  soon  went  to  Draupadi 
and  worshipped  her  saying,  "I  am  your 
maid." 

23.  Krishna  hastily  rose  and  embraced 
the  sister  of  Madhava ;  and  out  of  affection 
she  then  said,  '*  Let  your  husband  be  without 
a  rival.'* 


38 


24.  27.  Vadra  then  with  a  delightful 
heart  said  to  her,  "  Be  it  so."  O  Janamejaya, 
from  that  time,  those  great  car-warriors, 
the  Pandavas,  lived  happily,  and  Kunti  also 
became  very  happy.  Having  heard  that 
the  best  of  the  Pandavas,  Arjuna,  had 
reached  that  excellent  city,  Indraprastha, 
the  lotus-eyed  and  pure-souled  Keshava 
(Krishna)  came  there  with  Rama  (Valadeva), 

28.  And  the  other  heroes  and  great  car- 
warriors  of  the  Vrisni  and  the  Andhaka 
races,  and  his  brothers  and  sons  and 
many  other  warriors. 

29.  That  chastiser  of  foes,  Souri,  came 
with  a  large  army,  and  there  also  came  that 
chastiser  of  foes,  that  exceedingly  liberal, 
greatly  intelligent  and  illustrious  comman- 
der-in-chief of  the   Vrisni  heroes,  Akrura. 

C There    also    came)  the  greatly  illustrious 
ddhava, 

30.  Who  was  a  man  of  great  soul  and 
great  intelligence,  like  a  disciple  of  Vrihaspati 
himself.  Cohere  also  came)  Satyaka  and 
Satyaki  and  Kritavarmana  and  Satwata, 

31.  Pradyumna,  Samba,  Nishatha  and 
Sankuv  Chandrasena,  the  greatly  powerful 
Jhilli,  Viprutha,  the  mighty  armed  Sarana, 
the  foremost  of  all  learned  men  Goda, 

32.  These  and  many  other  Vrisnis, 
Bhojas  and  Andhakas  came  to  Indra- 
prastha, bringing  with  them  many  bridal 
presents. 

33.  Hearing  that  Madhava  (Krishna) 
had  come,  the  king  Yudhisthira  sent  the 
twins  (Nakula  and  Sahadeva}Jto  receive  him. 

34.  Having  been  welcomed  by  them,  the 
Vrisni  heroes  of  great  prosperity  entered 
Khandavaprastha  which  was  well -adorned 
with  flags  and  standards. 

35.  The  streets  were  well-swept  and 
watered  ;  thev  were  adorned  with  floral 
wreathes  and  bunches,  sprinkled  over  with 
cooling  and  fragrant  sandal-wood-water. 

36.  Every  part  of  the  town  was  full  of 
the  sweet  scent  of  burning  ak>es.  The 
whole  city  was  full  of  happy  and  healthy 
people,  and  adorned  with  traders  and 
merchants. 

37 — ^38.  That  best  of  men,  the  mighty- 
armed  Keshava  (Krishna)  with  Rama  and 
many  of  the  Vrisni,  Bhoja  and  Andhaka 
races  entered  the  town  and  was  worshipped 
by  thousands  of  citizens  and  Brahmanas. 
He  then  entered  the  king's  palace  which 
was  like  the  palace  of  Indra  himself. 

39.  Yudhisthira  received  Rama  with  all 
due  ceremonies,  and  the  king  embraced 
Keshava  with  both  his  arms  and  smelt  his 
head. 


29* 


MAHABHARATA. 


40.  Being  much  pleased  with  the  recep- 
tion, Govinda  (Krishna)  worshipped  him 
(Yudhisthira)  with  all  humility.  He  duly 
worshipped  that  best  of  men  Bhima. 

41.  The  son  of  Kunti,  Yudhisthira,  then 
welcomed  with  all  due  ceremonies  all  the 
other  chief  men  of  the  Vrisni  and  the 
Andhakaraces. 

42.  He  worshipped  some  as  his  superiors, 
he  welcomed  others  as  his  equals  ;  he 
received  some  with  affection  and  he  wors- 
hipped others  with  reverence. 

43.  Then  the  illustrious  Hrishikesha 
(Krbhna)  gave  much  wealth  to  the  bride- 
groom's party.  He  gave  to  the  illustrious 
§hubhadra  all  the  bridal  presents  given  to 
her  by  her  relatives. 

44.  (He  gave  the  Pandavas)  one  thou- 
sand golden  cars  adorned  with  rows  of  bells, 
to  eacn  of  which  were  yoked  four  steeds 
driven  by  well-trained  charioteers. 

45.  Ten  thousand  well  complexioned  kine, 
belonging  to  the  country  of  Mathura  and 
yielding  much  milk,  were  also  presented  (  o 
the  Pandavas)  by  Krishna. 

46.  Being  very  much  pleased,  Janardana 
(Krishna)  gave  them  one  thousand  moon- 
like  white  horses  with  golden  harnesses. 

47.  (He  also  gave  them)  one  thousand 
mules  of  white  colour  with  black  man^s, 
alt  possessing  the  speed  of  wind  and  all  well- 
trained. 

48 — 49.  XHe  gave  them  also)  one 
thousand  damsels  of  skin  perfectly  polished, 
all  young  and  virgin,  all  well-attirod  and  of 
excetllent  complexion,  each  wearing  one 
hundred  pieces  of  gold  round  her  neck, 
adorned  with  all  ornaments  and  well-skilled 
in  serving  at  bath  and  at  drink,  and  in 
every  kind  of  service. 

50.  Janardana  (Krishna)  also  gave 
them  as  an  excellent  dower  of  the  bride, 
hundreds  of  thousands  of  draught  horses, 
brought  from  the  country  of    the  Valhikas. 

51.  Janardana  Gave  her  (Subhadra) 
as  her  dowry  ten  loads  of  first  class  gold, 
possessing  the  splendour  of  fire ;  some  por- 
tions of  it  were  purified  and  some  portions 
in  original  state« 

52 — ^54.  The  weilder  of  plough  as  his  wea- 
pon, the  lover  of  heroism,  Kama,  gave 
rartha  as  his  nuptial  present  one  thousand 
elephants  with  secretions  flowing  in  three 
streams  from  the  three  parts  of  their  bodies, 
each  as  farge  as  a  mountain,  each  irresistible 
in  battle,  each  decked  with  coverlets,  well 
adorned  with  ever-ringing  bells  and  other 
golden  ornaments,  and  each  equipped  with 
e  (cellent  haudahs  on  its  back. 


55. — 56.  The  large  number  of  gems  and 
the  large  quantity  of  wealth  presented  by  the 
Jadavas  looked  like  a  sea,  of  which  the 
cloths  and  blankets  were  the  foams,  the 
elephants  were  the  aligators  and  sharks,  and 
the  flags  the  floating  weeds.  This  sea,  thus 
swelling  into  large  proportions,  mingled  with 
the  ocean  of  w«-alth  of  the  Pandavas.  It  was 
filled  to  the  brim  to  the  great  sorrow  of  all 
their  foes. 

57.  Dharmaraja  Yudhisthira  accepted 
all  these  presents  and  worshipped  all  those 
ereat  warriors  of  the  Vrisni  and  the  Andha- 
ka  races. 

58.  Those  illustrious  heroes  of  the  Kuru, 
Vrisni  and  Andhaka  races  passed  their  time 
all  in  merriment  and  in  pleasure,  as  do  the 
virtuous  men  in  heaven  (after  their  death). 

59.  The  Kurus  and  the  Vrisnis  ^x>rted 
there  with  joyous  hearts,  often  shouting  and 
clapping  their  hands. 

60.  .Thus  passing  many  days  in  pleasure, 

and  worshipped  and  entertained  by  the 
Kurus,  the  greatly  effulgent  Vrisni  heroes 
then  returned  to  the  city  of  Dwaravati. 

61.  The  grtnt  warriors  of  the  Vrisni 
and  the  Andhaka  races,  placing  Rama  at 
their  head  and  carrying  with  them  all  those 
bril  liant  gjems  presentetf  to  them  by  the  ex- 
cellent Kurus,  set  out  (for  their  own  city). 

62.  O  descendant  of  Bharata,  the  high- 
souled  Vasudeva  (Krishna,  howcvw)  re- 
mained with  Arjuna  in  the  charnnng  city  of 
Indraprastha. 

63.  That  greatly  illustrious  hero  roamed 
along  the  banks  of  the  £amuna  in  search  of 
deer.  He  sported  and  hunted  with  Kiriti 
(Arjuna),  piercing  deer  and  wild  boars  with 
his  arrows 

64.  Then  Subhadra,  the  beloved  sister 
of  Krishna,  gave  birth  to  an  illustrious  son, 
like  Pulama  s  daughter  (Shachi)  giving 
birth  to  Jayanta  (son  of  Indra). 

65.  He  was  of  long  arms,  broad  diest» 
and  bull -like  eyes  ;  that  chastiser  of  foes, 
that  best  of  men,  that  hero,  the  son  of 
Subhadra,  was  named  Abhimanyu. 

66.  That  best  of  the  Bharata  race»  that 
chastiser  of  foes,  that  son  of  Arjuna,  was 
called  Abhimanyu,  because  he  was  feariess 
and  wrathful. 

67.  That  great  hero  was  begotten  by 
Dhananiay'a  on  the  nuiiden  of  the  Swatata 
race,  like  fire  produced  by  rubbing  in  a 
sacrifice  from  within  the  Sami  wood. 

68.  O  descendant  of  Bharata,  on  the 
birth  of  this  child,  the  greatly  powerful  son  o€ 
Kunti,  Yudhisthira,  gave  away  to  the  Brah- 
manas  ten  thousand  kine  and  many  thou- 
sand gold  coins. 


ADI  PARVA. 


259 


69.  The  cViild  became  a  favourite  of 
Vasudeva  from  his  earliest  years,  and  of  his 
father  aird  uncles.  He  shone  like  the  moon 
become  and  the  favourite  of  all  the  people. 

70.  Krishna  performed  ail  the  usual 
rites  of  infancy  on  his  birth.  The  child 
b(^an  to  grow  up  like  the  moon  in  the  white 
fortnight, 

71.  That  chastiser  of  foes  learnt  from 
Aryuna  the  science  of  arms  with  its  four 
branches  and  ten  divbions,  both  human  and 
celestial ;  and  he  also  became  learned  in  the 
Vedas. 

72 — 73.  That  powerful  boy  {  Abhimanyu) 
became  equal  to  his  father  in  counteractmg 
the  weapons  hurled  upon  him,  in  great  light- 
ness of  hands,  in  fleetness  of  motion,  forward 
and  backward,  and  in  traversing  and  wheel- 
ing. Seeing  his  son,  the  son  of  Subhadra, 
(so  skilful  in  arms),  Dhananjaya  became  ex- 
ceedingly happy. 

74.  He  possessed  the  power  of  crushing 
an  his  enemies, — he  had  every  auspicious 
mark  on  his  body  ;  he  was  mvincible  in 
battle  and  as  broad  shouldered  as  a  bull ;  he 
had  a  face  like  that  of  a  snake, 

75.  He  was  as  proud  as  the  lion,  he  was 
a  great  bowman  and  as  powerful  as  a  mad 
eleph^t.  His  voice  was  like  that  of  the 
roars  of  clouds,  and  his  face  was  like  that  of 
the  full  moon. 

76.  He  was  equal  to  Krishna  in  bra\-cry, 
in  energy,  in  beauty  and  in  features.  Vi- 
vatsu  (Arjuna)  saw  his  son  as  if  he  was  Ma- 
gavata  himself. 

77.  The  auspicious  Panchala  princess 
also  obtained  five  herok:,  excellent,  and 
mountain-like  sons  from  the  five  Pandavas. 

78. — 79.  Pratjvindhya  was  begotten  by 
Yudhisthira,  Sutasoma  by  Vrikodara,  Srula- 
karmana  by  Arjuna,  Satanika  by  Nakula 
and  Srutasena  by  Sahadeva  ;  they  were  all 
great  car-warriors.  The  Panchala  princess 
gave  birth  to  these  five  heroes,  as  Aditi 
gave  birth  to  the  Adityas. 

80.  The  Brahmanas  from  their  fore-know- 
ledge said  to  Yudhisthira,  that  because 
that  son  of  his  would  be  capable  of  bearing 
like  the  Vindhya  mountains  the  weapons  of 
the  foe,  he  should  be  called  Prativindhya, 

81.  Because  the  child  that  Draupadi 
bore  to  Bhimsena  was  born  after  Bhima 
had  performed  one  thousand  Soma  sacrifices, 
he  should  be  called  the  great  bow- man 
Sutasamm, 

82.  Because  Aryuna's  son  was  born  on 
his  return  from  excile  during  which  he  had 
achieved  many  celebrated  ^ats,  that  child 
came  to  be  called  Srulakarmana, 


83.  Nakula's  son  was  named  Sainntka 
after  a  royal  sage  of  that  name  in  the  illus- 
trious race  of  Kuru. 

84.  And  because  the  son,  Draupadi  bore 
to  Sahadeva,  was  born  under  the  constella- 
tion, called  Vahni  Daivata,  therefore  he 
was  called  after  the  commander-in-chief  of 
the  celestial  army, — Srutasena, 

85.  The  sons  of  Draupadi  were  all  born 
each  at  the  interval  of  one  year.  All  of 
them  became  renowned  and  was  much 
attached  to  one  another. 

86.  O  king,  all  their  rites  of  infancy  and 
childhood  according  to  the  ordinance,  such 
as  Chudakarana  and  Upanayatw,  were  duly 
performed  by  Dhaumya. 

87.  After  having  studied  the  Vedas, 
those  princes  of  excellent  behaviour  and 
vows  learnt  from  Arjuna  the  use  of  all  the 
weapons,  both  celestial  and  human. 

88  O  best  of  kings,  having  obtafned  sons, 
all  of  whom  were  celestial -I  ike,  all  of  whom 
possessed  broad  chests  and  all  of  whom 
became  great  warriors,  the  Pandavas 
became  exceedingly  happy. 

Thus  ends  the  two  hundred  and  twenty 
third  chrpter^  the  birth  of  ihc  Pandu  prin- 
ces in  the  Haranaharana  of  the  Adi 
Parva, 


CHAPTER    CCX  XIV  . 
(KHANDAVADAHA  PARVA.) 

VaiBhampayana  said :— 

1.  When  at  the  command  of  the  king, 
Dhritaraslra,  and  the  son  of  Santanu, 
(Bhisma),  the  Pandavas  had  taken  up 
their  abode  at  Indraprastha,  they  brought 
under  their  sway  many  other  kings  and 
monarchs, 

2.  As  a  soul  lives  happily  depending  on 
the  body  blessed  with  auspicious  marks 
and  pious  deeds,  so  all  the  subjects  lived 
most  happily,  depending  on  Dharmaraja 
(Yudhisthira.) 

3.  O  best  of  the  Bharata  race,  he 
(Yudhisthira)  served  equall>  Dharma,  Artha 
and  Kama,  as  if  each  of  them  was  a 
friend  as  dear  to  him  as  his  own  soul. 

4.  It  appeared  as  if  the  three  pursuits, 
Dharma,  Artha  and  Kama,  became  personi- 
fied on  earth  ;  and  with  them  the  king  shined 
as  the  fourth  (pursuit.) 

5.  Having  obtained  him  as  their  king, 
they  obtained  a  monarch  who  was  devoted  to 


300 


mahabharata. 


the  study  of  the  Vedas,  who  was  a  performer 
of  great  sacrifices,  and  who  was  the  pro- 
tector of  all  good  works. 

6.  (During  his  reign)  Lakshmi  became 
stationary  and  hearts  oecame  devoted  to 
the  Supreme  Spirit.  Vertue  itself  beg^n 
to  grow  all  over  the  world. 

7.  Surrounded  by  his  four  brothen  the 
king  looked  as  resplendent  as  a  great 
sacrifice  depending  upon  and  assisted  by 
the  four  Vedas. 

8.  Many  learned  Brahmanas  with 
Dhaumya  at  their  head, — each  equal  to 
.Vrihaspati, — waited  upon  the  king,  as  the 
rclestials  wait  upon  the  Lord  of  creation. 

9.  On  account  of  the  excessive  affection 
of  the  people,  both  their  hearts  and  eyes 
equally  took  great  delight  in  Dharmaraja 
(Yudhisthira)  who  was  like  a  full  moon 
vrithout  a  stain. 

10.  The  people  took  delight  in  him,  not 
only  because  he  was  their  king,  but  because 
lliey  bore  for  him  a  great  affection.  The 
king  also  did  what  was  agreeable  to  them. 

11.  The  sweet-speeched  and  greatly 
intelligent  son  of  Pritha  (Yudhisthira;  never 
uttered  any  thine  that  was  improper,  or 
untrue  or  unbearable  or  disagreeable. 

12.  That  greatly  powerful  and  best  king 
of  the  Varata  race  happily  passed  his  days 
in  seeking  the  good  of  every  body,  as  if 
every  one  was  his  own  self. 

13.  (His  brothers,)  the  Pandavas  brought 
by  their  great  prowers  many  kin^  under  their 
sway  ;  they  passed  their  days  m  happiness, 
havmg  nothing  to  disturb  their  peace. 

14.  After  a  few  days,  Vivatsu  (Aryuna) 
thus  spoke  to  Krishna,  "O  Krishna,  the 
summer  is  come,  let  us  go  to  the  Jamuna, 

15.  O  Jonardana,  O  slayer  of  Madhu, 
if  you  like,  let  us  sport  there  with  our  friends, 
and  then  return  in  the  evening. 

Krishna  said  :— 

16.  O  son  of  Kunti,  this  is  also  my  wish. 
O  Partha,  let  us  sport  with  our  friends  in 
the  waters  (of  the  Jamuna) 

Vaishampayana  said  :— 

17.  O  descendant  of  Bharata,  having 
consulted  with  each  other  and  after  receiv- 
ing Yudhisthira's  permission,  Partha 
(Aryuna)  and  Cjovinda  (Krishna)  in  company 
with  their  friends  set  out  (for  the  Jamuna) 

18.  And  arrived  at  a  charming  spot, 
fitted  for  the  purpose  of  pleasure,  overgrown 
with  numerous  tall  trees  and  adorned  with 
high  mansioiis  and  looking  like  the  city  of 
Indra, 


i9-~2o.  O  descendant  of  Bharata,  in  these 
houses  were  collected  for  the  descendants  of 
Vrisni  and  Pritha  (Arjuna  and  KrishriA) 
numerous  well -flavoured  and  costly  viands^ 
drinks  and  other  articles  of  enjoyments,  and 
floral  wreathes  and  various  perfumes.  The 
pirty  soon  entered  the  inner  apartments 
(of  tne  house),  adorned  with  many  precious 
gems  of  pure  brilliancy.  Entering  tluese 
apparments,  every  one  of  them  begao  to 
sport  at  his  pleasure. 

21.  The  women  with  beautiful  fufi  flips 
and  rising  breasts  with  handsome  e^es  aud 
unsteady  gait  for  drink  began  to  sport. 

22.  Some  sported  at  their  pleasure  in  the 
woods,  some  in  the  waters,  and  some  within 
the  houses  as  directed  and  commanded  by 
Krishna  and  Partha  (Arjuna). 

23.  O  king,  Draupadi  |  and  Subhadra, 
exhilarated  with  wine,  gave  away  costly 
robes  and  ornaments  to  thp  women  that 
were  sporting  there. 

24.  Some  amongst  them  danced  in  joy» 
and  some  began  to  sing  ;  some  laughed  and 
jested  and  some  drank  excellent  wmes. 

25.  Some  obstructed  one  another's  pro- 
gress, some  foi^ht  with  one  another  ajid 
some  again  talked  with  one  another  in  pri- 
vate, and  some  cut  jokes  at  one  another. 

26.  Those  woods,  filled  with  the  char- 
ming music  of  the  flute,  guitars  and  drums* 
beca^^  the  scene  of  prosperity  itself. 

27.  When  such  was  the  state  of  things 
there,  the  descendants  of  Kuru  and  [>asarha 
(Krishna  and  Arjuna)  went  to  a  certaia 
charming  spot  near  by. 

28.  O  king,  after  having  gone  theie,  the 
two  illustrious  Krishnas,  the  two  subjugators 
of  the  hostile  cities,  (Krishna  and  Arjuna) 
sat  themselves  down  on  t^'o  very  costly 
seats. 

29.  Partha  and  Madhava  amused  them- 
selves there  by  talking  over  their  past 
achievements,  and  discoursing  on  heroism 
and  various  other  topics. 

30.  When  Vasudeva  and  Dhananjaya 
were  thus  happily  sitting  together  (in  that 
charming  spot),  like  the  twin  Aswinas  in 
heaven,  a  certain  Bramhana  came  to  them. 

31.  He  looked  like  an  old  Sal  tree,  his 
complexion  was  like  that  of  heated  gold, 
his  beard  was  bright  yellow  tinged  with 
green,  the  hight  and  thickness  of  his  body 
were  in  just  proportion, 


32.  He  had  matted  locks,  he 
in  rags,  he  was  as  effulgent  as  the  mor* 
ning  sun,  his  eyes  were  like  lotus-leaves, 
his  colour  was  tawny,  and  he  appeared  to  be 
blazing  in  splendour. 


ADI   PARVA. 


301 


33.  Seeing  that  foremost  of  Bramhanas 
blazing  with  splendour  coming  towards 
them,  Arjuna  and  Vasudeva  hastny  rose  up 
and  stood  waiting  (to  receive  command). 

Thus  ends  the  two  hnndred  and  twenty 
fourth  Chapter,  the  arrival  of  Agni^  in  the 
Khandavaaaha  of  the  Adi  Parva, 

CHAPTER    CCXXV. 
(KHANDAVA  DAHA  PARVA)   Contd. 

Vaishanipayaxia  said  :— 

1.  Thereupon  that  Bramhana  thus  spoke 
to  Aryuna  and  Vasudeva  of  Satwata  race, 
•'  You  two,  who  are  now  staying  so  near  the 
Khandava,  are  two  foremost  of  men. 

2.  I  am  a  voracious  Bramhana  that  eats 
much.  O  descendants  of  Vrisni  and  Pritha, 
1  ask  you  to  gratify  me  by  giving  me  suffi- 
cient food." 

3.  Having  been  thus  addressed,  Krbhna 
and  the  Pandava  (Aryuna)  thus  spoke  to 
him,  "  Tell  us  what  food  will  gratify  you. 
We  shall  try  to  give  it  to  you.*' 

4.  Having  been  thus  addressed,  the  illus- 
trious Bramhana  thus  spoke  to  those  two 
heroes  who  were  enquiring  what  kind  of 
food  he  wanted. 

The  Brahmaua  said  :— 

5.  I  do  not  wish  to  eat  ordinary  food. 
Know  that  I  am  Agni  (fire).  Give  me  that 
food  which  suits  me. 

6.  This  Khandava  (forest)  is  ever  pro- 
tected by  Indra.  I  always  fail  to  consume 
it,  because  it  is  ever  protected  by  that  illus- 
trious god, 

7.  There  lives  (in  thb  forest)  his  friend 
the  Naga  Takshaka  with  his  relatives  and 
folk>wers.  It  is  for  him  that  the  weilder  of 
thunder  (Indra)  protects  it* 

8.  Many  other  creatures  are  also  pro- 
tected by  him  (in  this  forest)  for  the  sake 
of  Takshaka.  Althoqgh  I  am  ever  desirous 
of  consuming  it,  I  cannot  do  it  for  Indra's 
prowess. 

9.  Whenever  he  sees  me  blazing  up 
pn  this  forest),  he  pours  upon  me  waters 
irom  the  clouds.  I  cannot  thus  succeed 
to  consume  it,  though  very  much  desirous  of 
doing  it. 

10.  I  have  now  come  to  you,— you  are 
both  great  experts  in  arms.  I  shall  be  able 
to  consume  Khandava  with  your  help.  This 
b  the  food  I  desire  to  have  from  you. 

11.  Expert  as  you  are  in  excellent 
weap>ons,  I  pray  you  to  prevent  the  showers 
of  rain  from  coming  down  upon  me,  and  to 
prevent  also  any  creatures  from  escaping 
when  I    begin   to  cousume  it  (the  forest  j. 


Janamejaya  said  :— 

12.  Why  did  the  high-souled  Agni  desire 
to  consume  the  forest  of  Khandava,  abound- 
mg  m  various  living  creatures  and  protect- 
ed by  Indra  ? 

13.---14.  When  Agni  consumed  the  Khan- 
dava in  wrath,  there  was  certainly  a  grave 
cause  for  it.     I  desire  to  hear  from  you  all 

i!?u  *"  ^^^**'  ^  ^*^^''  *^"  me  why  the 
Khandava  (forest)  was  consumed  (by  fire) 
in  the  days  of  yore. 

Vaishampayana  said  :— 

15'  O  best  of  men,  I  shall  narrate  to 
you  the  story  of  the  destruction  of  the  Khan- 
dava as  told  by  the  Rishis  in  the  Puranas. 

16.  O  king,  it  has  been  heard  in  the 
Puranas  that  there  was  a  king  named  Swe- 
taki  who  was  endued  with  both  strength  and 
prowess,  and  who  was  a  rival  to  Indra  him- 
self. 

17.  None  has  equalled  him  in  sacrifices, 
chanty  and  intelligence.  He  performed 
five  great  sacrifices  and  many  other  smaller 
ones,  in  all  of  which  Dhakshinas  (presents 
to  Bramhanas)  were  very  large. 

18.  O  king,  the  heart  of  that  monarch 
was  always  set  upon  sacrifices,  religious  rites 
and  gifts  of  all  kinds. 

19.— 20.  That  greatly  intelligent  king 
performed  sacrifices  for  many  years,  assisted 
by  the  Kitwijas  till  they,  becoming  weak 
and  theu-  eyes  afflicted  with  smoke,  left  that 
king,  wishing  never  more  to  assist  him  at  his 
sacrifices.  The  king,  however,  again  and 
again  asked  them  to  come  to  him,  but  on 
account  of  their  sore  eyes,  they  did  not 
come. 

21.     Thereupon   the  king  with  the  per- 
mission  of    the     Rttwijas     completed    his 
sacrifices  with  the  assistance  of  other  Ritwi* 
j'as. 

■722.  Some  days  after,  he  desired  to  per- 
form another  sacrifice  which  would  extend 
f  jr  one  hundred  3'ears. 

23.-24.  But  the  illustrious  king  did  not 
get  any  Ritwijas  ;  the  high-souled  king 
with  his  friends  and  relatives  again  and 
again  courted  them  by  bowing  down  to 
them,  by  conciliatory  speeches  and  by  the 
gifts  of  wealth. 

25.  But  they  refused  to  accomplish  the 
purpose  of  that  greatly  effulgent  (king). 
Thereupon  that  royal  sage  thus  spoke  to  them 
in  anger,  sitting  in  their  own  hermitage. 

26.  **  O  Brahmanas,  if  I  were  a  fallen 
person,  if  I  were  in  wanting  in  service  to 
you,  I  should  then  deserve  to  be  abondoned 
by  you  and  other  Bramhanas. 


ap2 


MAHABHARATA. 


27—30.  O  excellent  Branihanas,  as  I  am 
neither  degraded,  nor  wanting  in  homage  to 
you,  you  shduld  not  obstruct  the  sacrifice 
performed  by  me  and  abondon  me  thus  with- 
out  sufficient  reason.  O  Brahmanas,  I  seek 
your  protection,  you  should  be  propitious 
to  me.  O  excellent  Bramhanas,  if  you 
abondon  me  from  enmity  alone,  I  shall  go 
to  other  Bramhanas  and  I  shall  ask  for  their 
assistance  at  my  secrifice.  Conciliating  them 
with  sweet  words  and  speeches,  I  shall  tell 
them  what  is  my  business  to  be  done  so 
that  they  may  accomplish  it."  Having 
said  this,  the  king  became  silent. 

31.  The  Brahmanas  knew  well  that  they 
could  not  assist  that  chastiser  of  foes  at  his 
sacrifice;  therefore  they  pretended  to  be 
angry  with  that  best  of  kings,  and  they  said. 

32.  *'  O  best  of  kings,  your  sacrifices  are 
incessant ;  we  have  been  fatigued  by  assisting 
you  (at  your  sacrifices). 

33.  We  are  tired  in  consequence  of  this 
labour  ;  therefore,  you  should  give  us  leave 
(t©  go  away).  O  sinless  one,  from  your 
loss  of  judgment  only  you  cannot  wait. 

34.  GotoRudra  (Siva);  he  will  assist 
you  at  your  sacrifice. "  Having  heard 
these  words  of  censure  and  wrath,  the  king 
Swatakt  became  angry. 

35.  Going  to  the  Kailasha  mountain,  he 
began  to  worship  the  God  (Siva),  observing 
r^id  vows  and  performing  austere  penances 

35-.38.  Giving  up  all  food,  he  passed 
many  years;  he  only  ate  fruits  and  roots, 
sometimes  at  the  twelveth  and  sometimes  at 
the  sixteenth  hour  of  the  day.  He  stood  like 
the  trunk  of  a  tree.  For  six  months  with 
upraised  arms  and  eyes  fixed,  the  king  per- 
formed the  severest  penances  there  (on  the 
Kailasha  mountam.) 

39.  O  descendant  of  Bharata,  Sankara 
(Siva)  was  greatly  pleased  ;  and  he  at  last 
appeared  before  him.  He  said,  **  O  chas- 
tiser of  foes,  O  best  of  men,  I  have  been 
much  pleased  with  your  asceticism. 

40.  O  king,  now  ask  the  boon  you  desire." 
(tearing  these  words  of  the  immeasurably 
cff ulgen  t  Rudra  (Siva) , 

41 — 42.  The  royal  sage  bowed  to  him 
and  thus  replied  to  him,  **  O  illustrious 
one,  O  chief  of  the  celestials,  O  god  of 
gods,  if  you  are  pleased  with  me,  assist 
me   then  in  my  sacrifices." 

43.  Having  heard  these  words  of  the 
king,  the  deity  was  pleased  and  smilingly  re- 
pli<3,  '*We  ourselves  do  not  assist  at  sacri- 
fices. 

44.  But  O  king,  O  chastiser  of  foes,  as 
you  have  undergone  the  severest  of   penan- 


ces with  the  desire  of  obtaining  a  boon,  I 
shnll  assist  you  at  your  sacrifice  on  this 
condition. 

45.  O  king  of  k  ings,  if  for  full  twehre 
years  you  can  incessantly  pour  libations  of 
ghee  into  the  sacrificial  fire, — ^you  yours^ 
leading  all  the  while  the  life  of  a  Bramha- 
charif — 

46.  Then,  O  king,  you  can  obtain  me 
for  the  purpose  for  which  you  ask  me." 
Having  been  thusr  addressed  by  Rudra,  the 
king  Swetaki 

47.  Did  what  he  was  asked  to  do  by  the 
weilder  of  Sula  (Siva).  When] twelve  years 
were  completed,  he  again  came  to  Moha- 
shwara  (Siva). 

48.  On  seeing  the  king,  and  being  much 
pleased  with  him,  the  creator  of  the  worid 
Sankera  (Siva)  spoke  thus  to  that  best  of 
monarchs,  Swetaki. 

49.  "  O  best  of  kings,  I  have  been 
pleased  with  your  (great)  act.  O  chastiser  of 
foes,  the  duty  of  assisting  at  sacrifies  be- 
longs to  the  Brahmanas. 

50.  O  chastiser  of  foes,  therefore,  I  shall 
not  myself  assist  you  at  your  sacrifice  to-day. 
There  is  on  earth  a  greatly  illustrious  and 
best  of  Bramhanas  who  is  a  portion  of  my 
own  self. 

51.  He  is  known  by  the  name  of  Dur- 
vasha.  He  will  assist  you  at  your  sacrifice. 
He  is  endued  with  ascetic  powers,  he  will 
assist  you.  Therefore,  let  every  preparation 
be  made  (by  you)." 

52.  Having  heard  these  words  <rf  Rudra, 
the  king  returned  to  his  capital  and  began 
to  collect  all  that  were  necessary  for  his 
sacrifice, 

53.  When  every  thing  had  been  collected, 
the  king  again  appeared  before  Sankara 
and  said,  «*  Every  nccesary  thing  has  been 
collected, 

54.  And  through  your  grace  all  my 
preparations  are  ready  O  god  of  gods,  let 
me,  therefore,  be  installed  in  the  sacrifice 
to-morrow."  Having  heard  these  words  of 
the  illustrious  king, 

55.  Rudra  summoned  Durvasha  and 
spoke  to  him  thus,  **0  best  of  Bramhanas, 
this  is  the  high-souled  king  Swetaki. 

56.  O  chief  of  Bramhanas,  assist  him  at 
his  sacrifice  at  my  command."  The  Rishi 
said  to  Rudra,  *'  Be  it  so." 

57.  Thereupon  the  sacrifice  for  which  the 
illustrious  king  niade  preparations  was 
performed  according  to  the  ordinance,  at  tlte 
proper  season  ancf  a  with  large  amount  ok 
Dhakskiftast 


ADI   PARVA. 


303 


58.  When  that  sacrifice  of  that  illustrious 
king  came  to  an  end,  all  the  other  priests 
that  assisted  at  it  went  away  with  the  per- 
mission of  Durvasha« 

59.  AH  other  p-eatly  effulgent  Sada- 
syas  also,  who  had  been  installed  in  that 
sacrifice,  went  away.  O  king,  then  that 
high  souled  (royal  sage)  entered  his  own 
palace. 

60.  Thereupon  the  illustrious  Agni  be- 
came pale,  (because  he  drank  a  very  large 
quantity  of  ghee  in  that  sacrifice).  He  could 
not  shine  as  before. 

61.  Seeing  himself  pale,  Agni  went  to 
the  sacred  abode  of  Bramha  ever  adored 
by  all. 

62.  Coming  to  Brahma  seated  (on  hb 
throne),  he  spoke  to  him  thus,  "  O  lord  of 
the  universe,  I  am  reduced  both  in  splen- 
dour and  strength. 

63.  I  desire  to  r^ain  my  own  permanent 
nature  through  your  grace  "  Havmg  heard 
these  words  of  Agni,  the  illustrious  creator 
of  all  the  worlds, 

64.  Smilingly  thus  spoke  to  Agni,  "You 
have  drunk  continuously  for  twelve  years  a 
very  large  quantity  of  ghee  poured  into  your 
mouthr 

65.  O  exalted  Deity,  it  is  for  this  you 
have  been  affected  with  illness.  O  Agni, 
you  have,  therefore,  suddenly  lost  both  your 
splendour  and  strength. 

66. — 67.  O  Agni,  do  not  grieve  for  it. 
You  shall  soon  r^ain  your  own  nature.  I 
shall  despel  your  this  malady.  O  Agni, 
the  abode  of  the  enemies  of  the  celestials, 
the  fearful  forest  of  Khandava,  which  at 
the  request  of  the  celestials  you  reduced 
to  washes  in  the  days  of  yore  has  again 
been  filled  with  numerous  creatures. 

68.  When  you  will  eat  the  fat  of  all  those 
creatures  (now  living  in  the  Khandava^, 
you  will  then  regain  your  own  nature.  Go 
there  soon  to  consume  it  with  all  its  living 
creatures.  You  will  then  certainly  be  cured 
of  your  malady. " 

69.  Having  heard  these  words  that  were 
uttered  by  the  Supreme  Deity*  Agni  pro- 
ceeded with  great  €peed  (towards  that  great 
forest). 

70.  Arriving^  at  the  fearful  Khandava 
forest  in  full  vigour,  he  suddenly  blamed  up 
with  the  help  of  the  wind. 

71.  Seeing  the  Khandava  on  fire,  the 
dwellers  of  that  forest  made  great  efiForts 
to  extinguish  it. 

72.  Hundreds  and  thousands  of  ele- 
phants speedily  brought|water  in  their  trunks, 
and  they  scattered  it  over  the  fire  in  great 
wrath,  I 


73.  Many-headed  snakes,  becoming  mad 
with  anger,  speedily  scattered  on  the  fire 
water  from  their  many   hoods. 

74'  O  best  of  the  Bharata  race,  they 
and  the  other  creatures  that  lived  in  that 
forest  soon  extinguished  the  fire  by  various 
means  and  efforts. 

75-  Thus  Agni  blazed  forth  again  and 
again  in  the  Khandava  (forest),  but  the 
bfazmg  fire  was  again  and  again  extinguish- 
ed by  the  dwellers  of  that  forest. 

Thus  ends  the  two  hundred  and  twenty 
fifth    chapter,    the  defeat    of  Agni,  in  the 
Khandavadaha  of  the  Adi  Parva, 


CHAPTER    CCXIV. 
(KHANDAVA   DM\ A). -Continued. 

Vaishampayana  said:— 

1.  Then  Agni  in  despair  and  his  malady 
(uncured)  came  to  the  Urandsire  in  anger. 

2.  He  told  Bramha  all  that  had  happen- 
ed. The  illustrious  one,  then  reflecting  for 
a  moment,  spoke  thus  to  him, 

3.  "O  sinless  one,  I  see  a  means  by 
which  you  may  consume  Khandava  today,— 
even  before  the  very  sight  of  the  husbaiid 
of  Sachi  (Indra). 

4.  O  Vivavasu,  the  two  old  deities  Nara 
and  Narayana  have  become  incarnates  in 
the  world  of  men  to  accomplish  the  purposes 
of  the  dwellers  of  heaven  (the  celestials). 

5.  They  are  called  on  earth  Vasudeva 
(Krishna)  and  Arjuna.  They  are  now  stay- 
ing near  the  Khandava  (forest). 

6.  Ask  those  two  (heroes)  to  help  you 
in  consuming  the  Khandava.  You  will  then 
be  able  to  consume  it,  even  if  it  be  protected 
by  the  celestials. 

7.  They  will  certainly  prevent  the  dwell- 
ers of  the  Khandava  to  escape ;  and  they 
will  thwart  Indra  also.  I  have  not  the  least 
doubt  in  this. " 

8. — 10.  Having  heard  his  words,  Agni 
speedily  came  to  Krishna  and  Arjuna. 
What  he  said  to  those  illustrious  pair,  I  have 
already  told  you.  O  best  of  kings,  hearing 
these  words  of  Agni  who  desired  to  consume 
the  foes  of  Pandava  against  the  wishes  of 
Indra,  Vivatsu  (Arjuna)  said  to  him  these 
words  well -suited  to  the  occasion. 

11.  "I  have,  numberless  excellent  celestial 
weapons  with  which  I  can  fight  even  with 
many  weilders  of  thunder  (Indra). 

12.  But,  O  illustrious  one,  I  have  no  bow 
suited  to    the   strength    of    my   arms   and 


304 


MAHABHARATA. 


capable  of  bearing  the    might  I    put  forth  in 
battle. 

13.  In  consequence  of  the  great  lightness 
of  my  hands,  I  require  arrows  that  will  be 
inexhaustible  (in  the  quiver).  My  car  also  is 
hardly  able  to  bear  the  load  of  arrows  that  I 
desire  to  keep  by  me. 

14.  I  desire  to  have  (some)  celestial 
horses  of  pure  white  colour,  possessing  the 
speed  of  the  wind,  and  (I  also  desire  to  have) 
a  car,  possessing  the  splendour  of  the  sun  ; 
the  clatter  of  its  wheels  should  resemble  the 
roars  of  clouds. 

15.  Then  there  is  no  weapon  suited  to 
Krishna's  prowess.  He  requires  weapon 
like  the  one  with  which  Mahadeva  (Siva) 
kills  Nagas  and  Pichashas  in  the  batde. 

16.  O  illustrious  one,  you  should  give 
us  the  means  by  which  we  may  gain  success  ; 
and  we  can  prevent  Indrafrom  pouring  rains 
on  that  extensive  forest. 

17.  O  Agni,  we  are  ready  to  do  what 
is  possible  to  be  done  by  manliless  ;ni 
prowess.  O  illustrious  one,  but  you  should 
give  us  the  proper  means. 

Thus  ends  the  two  hundred  and  twenty 
sixth  chapter  the  colloquy  between  Aryuna 
and  Agni  in  the  Khandava  Daha  of  the 
Adi  Parva. 


CHAPTERCCCXII. 
(KHANDAVA  DAH\). —Continued. 

Vaasaxnpayana  said  :— 

1. — 2.  Having  been  thus  addressed,  the 
Hlustrious  smoke-bannered  (deity)  Agni  re- 
collected Vanina,  the  protector  of  the  world, 
the  son  oi  Aditi,  and  the  lord  of  waters 
having  his  home  in  the  waters.  He  too, 
knowmg  that  he  was  thought  oU  appeared 
before  Agni. 

3.  The  smoke-bannered  deity  (Agni) 
with  reverence  welcomed  the  lord  of  the 
waters,  the  foremost  of  the  Lokapalas^  the 
eternal  god  of  gods,  and  he  then  thus 
spoke  to  him, 

4.  **  Give  me  without  delay  the  bow  and 
the  quiver,  and  also  the  ape-bannered  chariot 
whicti  were  obtained  from  the  king  Soma. 

5.  Partha  will  (today>  accomplish  a  great 
deed  with  the  Gandiva  (the  bow  in  question) 
and  Vasudeva  also  with  the  discus.  There- 
fore, give  them  both  to  rac  today.  *^ 

6—9.  Varuna  said  to  Ami,  "  I  am 
giving."  He  then  gave  him  that  jewel  of  a 
60^^ — Gandiva, — ^a  bow  endued  with  great 
energy.  It  was  a  great  enhancer  of  fame  and 
achievements,   it    was    incapable    of    being 


injured  by  any  weapon,  it  was  the  chid 
of  all  weapons  and  the  gem  of  them  all, — 
it  was  the  smiter  of  hostile  armies,  and  it  was 
alone  equal  to  one  hundred  thousand  tx>w^  |; 
it  was  the  enhancer  of  kingdoms,  and  it 
was  variagated  with  excellent  coloras ;  it 
was  well-adorned  and  beautiful  to  look  at* 
without  a  mark  of  weakness  and  injury 
a  lywhere,  and  it  was  always  worshipped  both 
by  the  celestials  and  the  Gandharvas. 

10— 1 1.  He  also  gave  him  a  chariot  filled 
with  celestial  weapons,  and  having  a  large 
ape  as  its  standard.  Yoked  to  that  chariot 
were  steeds  as  white  as  the  silver  or  the 
fleecy  clouds, — they  were  born  in  the  regions 
of  the  Gandharvas,  and  they  were  all  adorn- 
ed with  golden  harness.  They  had  the 
speed  of  the  wind  or  the  mind.  The  chariot 
was  equipped  with  every  instruments  of  warj 
and  was  incapable  of  being  vanquished  by 
the  celestials  or  the  Asuras. 

12. — 13.  Its  splendour  was  very  great«  and 
the  sound  of  its  wheels  werej  tremendoi^ ; 
it  delighted  the  heart  of  every  creature  that 
looked  at  it.  It  was  created  by  Prajapati 
after  severe  ascetic  meditation.  It  was  as 
effulgent  as  the  sun,  and  its  spledour  was  so 
great  that  none  could  gaze  at  it.  It  was 
that  very  chariot  riding  on  which  the  lord 
Soma  d^eated  the  Danavas. 

14. — '1 5.  Resplendent  with  beauty,  k 
looked  like  an  evening  {cloud  reflecting  the 
splendour  of  the  sun.  It  was  furnished 
with  an  excellent  flag-stafif  of  golden 
colour  and  beauty.  And  there  sat  upon  that 
stafl  a  fierce-looking  celestial  ape  which 
looked  like  a  lion  or  a  tiger. 

16.  Stationed  on  high  the  ape  seemed 
bent  upon  burning  everything  it  saw. 
There  were  other  creatures  also  on  other 
flags, 

17.  Whose  roars  caused  the  soldiers  of 
the  enemy's  army  to  faint  away.  Then  walk- 
ing round  that  excellent  car  adorned  with 
various  flags  and  banners,  and  bowing  to  the 
celestials, 

1 8.  Arjuna,  attired  in  armouri  armed 
with  sword,  and  his  flngfers  incased  in 
leather,  ascended  it  as  a  virtuous  man  (00  a 
celestial  car  that  takes  him  to  heaven). 

19.  Taking  up  that  celestial  and  the  t>est 
of  all  bows,  that  which  was  crated  by  Bramha 
in  days  of  yore  'and  which  was  called 
Gandiva^  Arjuna  became  exceedingly  glad, 

20.  Bowing  down  to  Agni,  the  greatly 
powerful  hero  took  up  the  bow  with  force, 
and  stringed  it. 

21.  His  heart  trembled  who  heard  the 
noise  that  was  made  white  the  bow  was 
stringed  by  the  mighty  Panda va  (Arjuoa), 


AOI  PARVA. 


30s 


ftl.  H^vihg  obtained  that  thariot  and 
boWi  and  the  two  inexhaustible  quivers, 
the  ^n  of  Kunti  bvC.tme  exceedingly  glad  ; 
and  he  then  thought  that  he  was  competent  to 
«issist   Agni   in  the  task. 

23,  Then  (Agni)  gave  Krishna  a  discus 
with  a  piece  oiF  iron  attached  to  its  centre. 
It  was  a  desirable  fiery  weapon,  and  on 
receiving  it,  he  too  became  competent  to 
Assist  Agni. 

24*  Then  Agni  said,  **  O  slayer  of  Madhu 
Krishna,  you  shall  certainly,  with  the  help 
of  this  weapon,  be  able  to  defeat  your 
enemies,  even  if  they  are  not  human. 

25 — 27.  O  Madhava,  with  this  weapon 
you  shaJl  certainly  be  superior  to   men   and 

fods,  to  Rakshashas  and  Pishachas,  to 
)aityas  and  Nagas.  You  shall  certainly  be 
able  to  kHI  all  creatures  with  this  weapon. 
Being  hurled  at  your  enemy  by  you  in  battle, 
it  will  irresistibly  kill  the  enemy,  and  it  will 
then  again  come  back  to  your  hands." 

t8.  Then  lord  Varuna  gave  him  (Krishna) 
a  club,'  named  Kaumadaki,  capable  of 
killing  every  Daityas,  and  producing  a  roar 
like  that  of  the  thunder. 

29 — 30.  Then  Aryuna  and  Achyuta 
(Krishna)  thus  spoke  to  Ag^i  in  joy,  **  O 
illustrious  one,  furnished  as  we  are  now 
with  great  weapons  and  well  conversant 
with  their  use,  and  possessed  as  we  are  of 
cars  with  flags  and  flag>staffs,  we  are  now 
able  to  fight  even  with  all  the  celestials  and 
the  Asuras  put  together,  not  to  speak  of  the 
weilder  of  thunder  (Indra)  who  desires  to 
fight  for  the  sake  of  the  Naga  Takshak. 

ArTima  said:— 

31 — 32.  O  Agni,  when  the  greatly 
powerful  Hrishikesha  Krishna  moves  on 
the  Beld  of  battle  with  this  discus  in  hand, 
there  is  nothing  in  the  three  worlds  which 
he  is  not  able  to  consume  by  hurling  his 
weapon.  Having  obtained  the  bow  Gan* 
diva,  and  these  two  inexhaustible  quivers, 
I  am  also  ready  to  vanquish  the  three 
worlds. 

33.  Therefore,  O  lord,  blaze  as  much  as 
ou  like.  Surround  this  large  forest  with  (ire. 
~  e  are  quite  capable  of  helping  you. 


^! 


Vaishampayana  said  :— 

34.  Having  been  thus  addressed  by 
Dasarha  (Krishna)  and  Aryuna,  the  illus- 
trious (Agni)  put  forth  his  most  energetic 
form,  and  he  then  prepared  himself  to  con- 
sume that  forest. 

35.  Having  surrounded  it  from  all  sides 
with  his  seven  flames,  and  appearing  as 
fearful  as  he  appears  at  the  end  of  a  Yuga, 
he  began  to  consume  the   Khandava, 

39 


36.  O  best  of  the  Bharaia  ratce,  havmi? 
surrounded  that  forest  and  catching  it  on  all 
sides,  he  roared  like  that  of  the  clouds  ami 
made  every  creature  within  it  trembld  (with 
fear.) 

37.  O  descendant  of  Bharata,  that  burn- 
ing forest  looked  like  the  resplendent  Meru, 
the  king  of  the  mountains,  blaaing  with  the 
rays  of  the  sun  falling  on  it. 

Thus  ends  the  tzt^  hundred  and  twenty* 
seventh  chapter^the  burning  of  the  Khanda^* 
va^  in  the  Khandavadaha  of  the  Add  Parva* 


CHAPTER    CCXXVIH. 

(KHANDAVA   DAHA  PARVA)-* 

CeMtintied^ 

Vaishampayana  said  :— 

I.  Then  those  two  foremost  of  tar  war- 
riors (Krishna  and  Aryuna),  riding  on  their 
cars  and  placing  themselves  each  on  one 
side  of  the  burlng  forest,  began  a  great 
slaughter  of  all  creatures. 

^.  Wherever  and  whenever  they  saw 
any  creature,  any  dweller  of  the  Khandava, 
escaping  from  the  fire,  those  two  great 
heroes  immediately  shot  it  down« 

3.  Their  cars  moved  so  fast  round  the 
forest  that  the  creatures  dwelling  in  it  saw 
not  the  smallest  sp.ice  between  the  two 
rushing  cars  (so  that  they  might  escape  by 
that  way).  Those  two  excellent  cars  seemed 
to  be  one  car,  and  those  two  heroes  also 
seemed  as  if  they  were  one  man. 

4.  When  the  Khandava  was  on  fire, 
hundreds  and  thousands  of  livin^j^  creatures* 
uttering  fearful  yells,  ran  in  all  directions. 

5.  Some  had  their  limbs  burnt,  some 
were  scorched  with  the  excessive  heat,  some 
had  their  eyes  burst  out,  some  were  withered 
away,  and  some  ran  about  in  fear. 

6.  Some  died  calmly  within  the  forest 
clasping  their  children  and  some  their 
parents  and  brothers  ;  they  were  unable  10 
abandon  those  that  were  dear  to  them 
out  of  excessive  affectk)n. 

7.  Many  rose  high  upwards,  biting  fheir 
nether  lips, — but  they  soon  again  fell  below 
whirling  into  the  blazing  fire  . 

8.  Some  were  seen  rolling  on  the  ground 
with  their  wings,  eyes  and  feet  schorched 
and  burnt.  They  were  soon  after  found 
to  be  dead. 

9.  The  tanks  and  the  ponds  that  lay  within 
that  forest  were  heated  with  the  nre  and 
they  began  to  bdil.  The  fishes  and  tortoises 
that  were  in  their  waters  were  all  mtt^^^f 
perish. 


306 


MAHABHARATA, 


JO.  In  that  great  massacre  of  creatures 
in  that  forest,  the  burning  bodies  of  various 
animals  looked  as  if  Agni  had  assumed  so 
many  forms. 

11.  The  birds  that  took  to  their  wings  to 
escape  from  that  fire  were  soon  pcirced  by 
Aryuna's  arrows;  and  being  cut  down  to  pie- 
ces, they  again  fell  into  the  burning  fire. 

12.  Being  pierced  by  Aryuna's  arrows 
the  flying  birds  again  fell  into  the  Khandava 
with  great  speed  and  uttering  loud  cries. 

13.  Being  pierced  by  the  arrows,  the 
dwellers  of  that  forest  began  to  cry,  and 
the  noise  they  made  was  like  the  fear- 
ful noise  that  rose  at  the  churning  of  the 
ocean. 

14.  The  great  flame  of  the  blazing  fire 
rose  to  the  sky  and  created  a  great  anxiety 
in  the  minds  of  the  dwellers  of  heavens  the 
Devas^ 

15.  Thereupon  all  the  illustrious  celes- 
tials went  in  a  body  to  their  ,chief  of  one 
hundred  sacrifices  and  one  thousands  eyes, 
the  grinder  of  the  Asuras,  Indra. 

The  celestials  said  :— 

16.  O  lord  of  the  immortals,  why  does 
Agni  bum  all  the  creatures  below  ?  Has 
the  time  for  the  destruction  of  the  world 
come  ? 

Vaishampayana  said  :— 

17.  Having  heard  this,  and  himself  seeing 
what  Agni  was  doing,  the  slayer  of  Vitra 
(Indra)  set  out  to  save  the  creatures  from 
the  fire. 

18.  The  lord  of  the  celestials,  Vasava 
soon  covered  the  sky  with  masses  of  clouds 
of  various  kinds ;  he  then  began  to  pour 
rain. 

19.  As  soon  as  commanded  by  the  king 
of  the  celestials,  those  hundreds  and  thou- 
sands of  clouds  b^fan  to  shower  on  the 
Kh«indava  forest  in  as  thick  drops  as  the 
flag-staffs  of  war-chariots. 

20.  But  the  showers  were  all  dried  up 
'even  in  the  sky  by  the  heat  of  the  fire ;  and 
Ihey  could  not  reach  the  fire  below. 

ai.  The  slayer  of  Nemuchi  (Indra) 
becommg  very  angry  with  Agni,  again  col- 
lected many  more  masses  of  clouds  and 
made  them  shower  a  heavy  down -pour. 

22.    Then  the  flames    faught  with   that 

heavy  shower  and  those  masses  of  clouds 

overhead.      The    forest,    being  filled   with 

•smoke    and  lightnings,   became  fearful  to 

.  look  at. 

•      7*hus  ends  the  iwe  hundred  and  iwenfy 
^gkih  chapter,  the  wrath  of  Indra^  in   the 
Khandavadaha  of  the  Adi  Parva. 


CHAPTER    CGXXIX. 

(KHANDAVA  DAHA  PARVA)-* 

Continued. 


Vaishampayana  said:-- 

1.  The  son  of  Pan du,  Vivatsu  (Aryuna), 
calling  his  excellent  weapons  to  his  help, 
stopped  that  shower  of  rain  by  means  of  a 
shower  of  his  own. 

2.  The  high-souled  Pandava  covered  the 
Khandava  forest  with  innumerable  arrows, 
as  the  atmosphere  is  filled  with  a  thick  fog. 

3.  When  the  sky  over  the  forest  was 
thus  covered  with  the  arrows  of  Sabya- 
sachi  (Aryuna),  not  a  single  creature  could 
escape  (from  that  forest). 

4.  The  greatly  powerful  king  of  the 
Nagas  Takshaka,  was  not  there.  WTjcn 
the  forest  was  on  fire,  he  was  absent  in 
Kurukshetra  where  he  had  gone. 

5.  But  the  powerful  son  of  Takshaka, 
named  Ashwasena,  was  there  (in  the  forest) ; 
and  he  made  great  efforts  to  escape  from 
the  fire. 

6.  Confined  by  Aryuna*s  arrows,  he 
could  not  succeed  to  come  out  (of  the  for- 
est), but  the  snake  lady,  his  mother«  deter* 
mined  to  save  his  life. 

7.  She  first  su^alli  wed  his  head,  and 
then  she  began  tu  swallow  his  tail  ; 
in  that  state  she  then  attempted  to  save 
her  son  and  rose  to  the  sky. 

8.-9.  As  soon  as  the  Pandava  (Aryuna) 
saw  her  escaping,  he  cut  off  her  head  by 
means  of  sharp  arrou-s.  but  the  husband  A 
Sachi,  the  weilder  of  ihunder,  Indra,  saw  all 
this  ;  and  he  resolved  to  save  the  son  of  his 
friend.  He  raised  a  violent  wind  and  de» 
prived  Aryuna  of  his  consciousness.  In 
the  meantime  Ashwasena  succeeded  in 
effecting  his  escape. 

10.  Having  seen  this  fearful  delusion,  and 
having  been  deceived  by  the  Nagas,  the 
Pandava  cut  down  al)  creatures  into  two, 
three  or  more  pieces. 

11.  Vivatsu  (Aryuna)  cursed  in  anger 
the  Naga  that  had  so  decictfully  escac^  ; 
so  did  VaSudeva  (Krishna)  and  Agni.  They 
said,  "  Never  shall  you  be  able  to  win  fame 
or  position." 

12.  Then  remembering  the  deception 
practised  on  him,  Jishnu  (Aryuna)  became 
very  much  angry,  and  covering  the  sky  with 
a  cloud  of  arrows,  he  saught  to  fight  with 
the  god  of  thousand  eyes  (Tndra). 

13.  Seeing  Aryuna  in  wrath,  the  king 
of  the  celestials  also  sought  to  fight  wttn 
him.  He  huHed  his  ^ety  fe.irful  weapons 
and  covered  whole  of  the  sky. 


AOt   PARVA. 


307 


"  14.  Then  greatly  roaring  winds,  agitat- 
ing all  the  oceans,  gathered  together  masses 
ai  clouds  charged  with  torrents  of  rains. 

15.  Thereupon  those  clouds,  charged  with 
tVrunder-rattle,  vomited  thunder  and  flashes 
of  lightnings ;  but  to  dispel  them  Aryuna 
huffed  an  excellent  weapon, 

16^17.  Named  Vayava  (wind  weapon) 
iivith  proper  Mantras,  In  a  moment  it  des- 
troyed the  force  and  the  energy  of  Indra's 
thunder,  and  it  dried  up  the  water  that  was 
in  those  masses  of  clouds  ;  it  then  destroyed 
the  li^^htnings  that  played  amongst  them. 

18.  (In  a  moment)  the  sky  was  cleared 
ofif  dust  and  darkness ;  deHcious  and  cool 
breeze  began  to  blow,  and  the  sun  regained 
its  normal  state. 

19.  Then  Agni,  sprinkled  over  with  the 
fat  that  came  out  of  the  burning  bodies  of 
the  vaHoas  creatures,  blazed  up  with 
all  his  flames  and  filled  the  universe  with 
his  roars. 

20.*— 2 1 .  O  great  king,  seeing  that  the  forest 
was  protected  by  the  two  Krishnas,  many 
feathery  creatures  of  the  Garuda  race 
proudly  came  down  from  the  sky  with 
the  desire  of  striking  those  two  heroes 
Krishna  and  the  Pandava  (Aryuna)  with 
their  thunder  like  strong  wings,  beaks  and 
claws, 

22.  Many  Nagas  also  came  down  upon 
the  Pandava  (Aryuna),  all  with  faces  emit- 
ting most  virulent  poisons. 

23.  Partha  cut  them  to  pieces  by  his 
arrows  which  appeared  as  if  they  had  been 
steeped  in  the  fire  of  his  wrath.  They 
(those  birds  and  snakes)  all  fell  into  the 
burning  fire  below. 

24.  Wishing  to  fight,  there  also  came 
innumerable  Asuras,  Gandharvas,  Yakshas, 
Rakshas  and  Nagas,  all  uttering  fearful 
yells. 

25*  Armed,  with  instruments  which 
vomited  iron  balls  and  bullets  from  their 
throats,  and  with  machines  that  propelled 
huge  stones  and  rockets,  they  rushed 
forward  to  strike   Krishna  and  Partha. 

26.  Though  they  rained  aiearful  shower 
of  weapons,  Vivatsu  (Aryuna)  cut  off  their 
heads  with  his  sharp  arrows. 

« 

27.  That  slayer  of  foes,  the  greatly  efful- 
gent Krishna,  aiso  made  a  great  slaughter 
of  the  Daityas  and  the  Danavas  with  his 
discus. 

28.  Being-  struck  with  the  force  of  his 
discus  and  pierced  with  his  arrows,  many 
immeasurably  powerful  Asuras  became  as 
motionless  as  the  waifs  and  strays  thrown  on 
the  shores  by  the  waves« 


29 — ^30.  Then  the  lord  of  the  celestials 
Indra,  riding  on  his  white  elephant,  rushed 
upon  the  two  heroes,  and  speedily  taking 
up  his  irrisestible  thunder-bolt  he  hurled  it 
with  great  force.  The  slayer  of  the  Asuras 
(Indra)  said  to  the  celestials,  "These  two 
(Krishna  and  Aryuna)  are  already  killed."- 

31.  Thereupon  seeing  the  great  thunder 
about  to  be  hurled  by  the  g^eat  Indra,  the 
celestials  each  took  up  his  own  respective 
weapon. 

53.  O  king,  Yama  took  up  his  death- 
dealing  club,  the  lord  of  wealth  (Kuvera> 
his  mace,  Varuna  his  noose  and  his  beautiful 
missiles, 

33.  Skanda  (Kartikeya)  took  up  his 
weapon  Sakti,  and  he  stood  as  motionless  as 
the  Meru  mountain.  The  Aswinis  stood  up 
with  their  fiery  plants  in  there  hands. 

34.  Dhatri  (creator)  stood  with  his  bow 
in  hand,  and  Yaya  with  a  great  club ; 
the  greatly  strong  Tashtri  took  up  in  anger 
a  huge  mountain, 

35.  Surya  took  up  a  bright  dart,  and 
Mrityu  a  battle  axe.  Aryamana  taking  up  a 
fearful  bludgeon  walked  about^ 

36.  Mitra  stood  there  taking  up  a  discu& 
as  sharp  as  a  razor.  O  king,  Puskara,  Vaga 
and  Savita 

37.  Rushed  upon  Partha  and  Krishna 
with  bows  and  swords  in  their  hands.  The 
Rudras,  the  Vasus,  the  greatly  powerful 
MarutaSf . 

38 — 39.  The  .  Vtshwadevas,  and  the 
SadhyaSt — all  blazing  in  their  own  efful- 
gence,— these  and  many  other  celestials, 
armed  with  various  weapons,  rushed  upoi> 
those  two  best  of  men,  Krishna  and  Partha, 
with  the  desire  of  killing  them.  Then  a 
wonderful  phenomenon  was  seen  in  that 
great  battle. 

40.    Mysterious  protents  appeared,  resem- 
bling those  that  appear  at   the  great  disso- 
lution.    Seeing  this,  and  seeing  also   Indra. 
with  millions  of  celestials  prepared  for  fight^ 

41 — 42.  They  (Krishna  and  Aryuna)^ 
fearless  and  invincible  in  battle,  stood  calmly 
with  their  bows  in  hands.  Well -skilled  in 
battle  those  warriors  angrily  attacked  the 
advancing,  hosts  of  the  celestials  with  their 
thunder-like  arrows. 

43.  They    the  celestials    left  the  battle 
(field)  in  fear  and    sought  the  protection  of  • 
Indra.      Seeing  the    celestiab    routed     by< 
Madhava  (Kri^na)  and  Aryuna, 

44.  The  Rishis  who  were  in  the  sky  be-' 
came    very  much  astonished.      Indra  aiso, 
seeing  that  great  prowess  in  the  battle, 

^^ — ^46.  Became  exceedingly  pleased  ; 
and  he  once  more  rushed  upon    them.    The' 


yfi  SIAHABHARATA. 

rtastlser  of  Paka   (Indra)  then  sent  down  |  the  fire,  as  when  the  clouds  foaf  at  tfie  tiiM 
a  shower  of  stones  to  ascertain  the  power  (A     of  the  great  dissolutton* 
Sab^ashachi  (Aryuna)   who  could  draw  his 
bow  even  with  his  left  hand.      Bui  Arjuna 
dispdled  thai  shower^ 

47,  Seeeing  his  showers  dispelled  (by 
Aryuna),  the  god  of  one'thousano  sacrifices 
(Indra),  the  chastiser  ot  PaJia,  once  nnofe 
tent  down  a  thkk  shower  of  stones. 

48,  Tho  ton  of  the  chastiser  of  Paka 
Aryuna  gave  great  pleasure  to  his  father 
Indra  by  dispelling  that  shower  also  by 
his  greatly  swift  arrows. 

48.  Then  Sakra  Indra.  wishing  to  kill 
the  son  of  Pandu,  tore  up  with  his  hands  a 
large  peak  from  the  Maddara  niountatn  with 
trees  and  9II  f    he  then   hurled  it  against 

him. 

50.  But  Aryufia  soon  cut  down  that 
mountain  peak  nnio  thousand  pieces  by 
h\9  swifl  and  fire-mouthed  arrows. 

51,  Fragments  of  that  niountain  peak, 
jn  falling  through  the  sky,  looked  as  if  the 
f  un,  the  moon  and  ihe  planets  loosened 
(rom  their  positions  fell  down  on  earth. 

53.  The  fragments  of  that  huge  peak 
fell  down  on  that  forest,  and  they  killed 
numerous  creatures,  th^  dwellers  of  the 
Khandava. 

Thus  ^nds  tk0  ftoo  hundred  and  ivtenty 
ninth  chaffter^  the  battle  between  the  celes' 
Hals  ana  Krishna  and  Aryuna^  in  the 
Khandava  daha  of  the  Adi  Parva, 


CHAPTER    CCXXX. 

(KHANDAVA  DAHA  PARVA)— 

Continued, 

Vaishampayaaa  said  :— 

I — 2.  The  dwellers  of  the  Khandava, 
the  Danavas,  the  Rakshashas,  the  Nagas, 
the  wolves  and  the  bears,  the  other  wild 
animals,  the  elephants  with  their  temples 
rent,  the  tigers,  the  lions  with  manes, 
fnmdred^  of  deer  and  buffaloes,  birds  and 
various  other  creatures,  all  being  frightened 
b^  the  falling  stones  and  afflicted  with  an* 
Tcicty,  began  to  fly  in  all  directions. 

3.  They  saw  the  fire,  and  also  two 
Krishnas  ready  with  their  weapons, 
frightened  at  tht:  fearful  sounds,  they  lost 
their  power  of  locomotion, 

4.  Seeing  the  fire  burning  in  innu- 
ftierabie  piaces.and  seeing  also  Krishna  with 
«v'eapons  to  shoot  them  down  they  all  set 
iip  a  terrible  ruar. 

5.  The  whole  of  iho  firmament  resounded 
^ilh  a  terrible  ro^r  and  with  also  the  roar  of 


great 

6.  The  nnghty-armed  Krishna  (dark} 
Keshava  hurled  at  Ihem  for  their  destruc- 
tion his  large,  fierce  and  greatly  efiaigem. 
disccB 

7.  The  dwellers  of  that  forest,  mduding 
the  Danavas  and  the  Rakshashas,  were 
struck  by  that  weapon  ;  and  being  cut  kilo 
hundreds  of  pieces,  ihej  fell  into  ihe  moiflb 
of  Agni  (fire). 

8.  Mangled  by  Krishna's  discos,  the 
Daityas  were  covered  wkh  fat  and  Uood ; 
and  they  looked  like  the  evenui^  c\aads, 

g.  O  descendant  of  Bharata,  Ihe  Vrishnl 
hero  Krishna,  moving  about  like  l>eath 
himself,  killed  again  and  agam  thousands  af 
birds,  the  nshach^i  the  Nagas  and 
other  creatures. 

10.  The  discus,  being  hurkd  from 
the  hands  of  Krishna,  the  slayer  of  foes 
killed  innumerable  creatures;  and  then  if 
came  back  again  to  hb  hands* 

11.  While  he  was  thus  engaged  kildlN 
ing  the  Pishachas,  the  Nagas  and  the 
Rakshashas,  the  face  and  the  feature  of 
Krishna,  the  soul  of  all  creatures,  became 
fearful  to  look  at, 

I  a.  Now  the  celestials  that  came  to 
fight  and  mustered  there  ^ould  not  defeat 
Krishna  and  Aryuna  rn  battle. 

13.  When  the  celestials  found  that  they 
could  not  extinguish  the  fire  or  protect  the 
forest  from  the  prowess  (of  Aryuna  ^nd 
Krishna),  they  retired. 

14.  O  king,  the  deity  of  one  hundred 
sacrifices  (Indra),  seeing  the  immortals  re- 
treat (from  the  battle),  became  exceedingly 
glad  and  much  praised  Kesbava  ^Krishna) 
and  Aryuna. 

15.  When  the  celestials  retreated,  an 
invisible  voice  thus  spoke  in  a  loud  and 
deep  voice  to  the  deity  of  one  thousand  sacri- 
fices (Indra), 

16.  "  Your  friend,  that  best  6f  the  Nagas, 
Takshaha,  has  not  been  slain.  Before  the 
fire  broke  out  in  the  Khandava,  he  had  gone 
to  Kurukshetra. 

17.  O  Vasava,  know  from  what  I  say 
that  none  can  ever  defeat  in  battle  Vasudeva 
(Krishna)  and  Aryuna. 

18.  They  are  Nara  and  Naravana.  These 
two  Rishis  were  formerly  heard  ox  In  heavens. 
You  will  know  what  is  their  prowess  and 
energy. 

19.  They  are  invincible  in  battle  ;  these 
two  best  of  old  Rishis  are  incapable  of  ever 
being  defeated  by  any  in  all  the  ^-orlds. 


ADI    PARVi, 


20.  They  deserve  worship  from  all 
the -celestials,  the  Asuras,  the  Jakshas,  the 
Rakshashas,  the  Gandharvas,  the  human 
beings,  the  Asuras  and  the  Nagas. 

21.  O  Vasava,  therefore,  you  should  go 
away  from  this  place  with  all  the  celestials. 
The  destruction  of  the  Khandava  (forest) 
has  been  ordained  by  fate.  " 

22.  Having  ascertained  these  w6rds  to  be 
true,  the  lord  of  the  immortals  Indra  gave 
up  his  wrath  and  jealousy  and  went  back  to 
heaven. 

23.  O  king,  seeing  that  illustrious  celes- 
tial gone  away,  the  dwellers  of  heaven  all 
followed  Indra  with  their  soldiers. 

24.  When  those  two  heroes,  Vasudeva 
and  Aryuna,  saw  the  chief  of  the  celestials 
retreat  with  all  the  dwellers  of  heaven,  they 
set  up  a  leonine  roar. 

25.  O  king,  when  Indra  had  gone  away, 
Keshava  ana  Aryuna  became  exceedingly 
g^lad.  Those  two  heroes  then  fearlessly 
assisted  Agni  to  consume  that  forest. 

26.  Having  scattered  the  celestials  as 
the  wind  scatters  the  cloud,  Aryuna  killed 
with  the  showers  of  arrows  numberless 
creatures  who  dwelt  in  the  Khandava. 

27.  Cut  off  by  Sabynsnchi's  (Aryuna's) 
arrows,  not  one  among  those  innumerable 
cn-eatures  p>uld  escape  (from  that  burning 
forest). 

28.  Not  to  speak  of  fighting  with  him, 
none  amongst  the  strongest  creatures,  who 
mustered  together  to  fight,  could  even  look 
Ski  Aryuna  with  infallible  arms. 

29.  Sometimes  piercing  one  hundred 
creatiires  with  one  arrow,  and  sometimes 
piercing  One  creature  with  one  hundred 
arrows,  Aryuna  (whirled  about  on  his  car). 
All  creatures  fell  into  the  mouth  of  Agni  as 
if  struck  dead  by  Death  himself. 

30.  The  creatures  found  no  ease  on  the 
banks  of  the  river,  or  on  uneven  plains,  or  in 
Sashanas  (crematoriums.)  Everywhere  they 
were  afflicted  with  great  heat. 

31.  Innumerable  creatures  yeUed  in  pain. 
Elephants,  deer,  and  wolves  all  wept  and 
set  up  cries  of  affliction. 

32.  At  that  sound  the  fishes  that  lived  in 
the  waters  of  the  Ganges  and  the  sea,  and 
the  various  classes  of  Vidadharas,  the 
dwellers  of  that  forest  became  very  much 
alarmed. 

33.  O  mighty-armed  hero,  not  to  speak 
of  fighting  with  Aryuna  and  Krishna  dark 
Janarddana,  none  could  even  look  at  them. 

34.  (Krishna)  killed  with  his  discus  all 
the  Rakshashas,  the  Nagas  and  the  Danavas 
who  rushed  out  in  crowds. 


^09 


35.  Those  creatures  of  huge  bodies,  their 
heads  and  trunks  cut  off  bv  the  swift  dis* 
cus,  deprived  of  their  lives,  tell  down  inta 
the  burning  fire. 

36.  Being  gratified  with  a  large  quan.* 
tity  of  flesh,  blood  and  fat,  the  flames 
rose  up  to  a  great  height  with  curling 
wreath  of  smoke. 

37 — 38.  Agni  with  fiery  and  coppery 
eyes  and  with  flaming  tongue  and  large 
mouth,  and  also  with  fiery  hair  on  his  head, 
drank  with  the  assistance  of  Krishna  and 
Aryuna  that  nectar-like  stream  of  fat.  He 
was  filled  with  grreat  joy,  and  thus  being 
much  gratified,  he  enjoyed  much  happiness* 

39.  Then  the  slayer  of  Madhu  saw  an 
Asura,  named  Moya  suddenly  escaping  from 
the  abode  of  Takshaka. 

40.  Agni,  whose  charioteer  was  the  wind, 
immediately  assuming  a  body  with  (fiery) 
matted  looks  on  his  head,  and  roaring  like 
the  clouds,  pursued  the  Asura  with  the 
intention  of  consuming  him. 

41.  Seeing  the  Asura,  Vasudeva  stood 
with  his  weapon  upraised,  ready  to  cut  him 
down.  Seeing  tne  discus  upraised  and 
Ag^i  after  him,  with  the  intention  of  burning 
him, 

42.  Moya  said  "O  Aryuna,  come  soon 
to  me  and  protect  me".  I-faving  heard  his 
frightened  voice,  Dhananjaya  (Aryuna)  ex- 
claimed. "Do  not  fear.'' 


43. — 44.  O  descendant  of  Bharata,  the 
reply  of  Partha  seemed  to  give  (Moya)  his 
life.  As  the  kind  Partha  said  to  Alo^a  not 
to  fear,  the  Dasarha  hero  (Krishna)  did  not 
desire  to  kill  him  who  was  the  brother  of 
Nemuchi.  Agni  also  did  not  bum  him 
down. 

45.  Having  been   protected  by   Krishna 
and  Partha   from  the  attacks  of  the  chastis- 
er  of    Paka  (Indra),    the  greatly    intelligent. 
Agni  burnt  the  forest  for   fifteen   days. 

46.  In  the  burning  of  that  forest,  he 
(Agni)  spared  the  lives  of  only  six  crea- 
tures,— (namely)  Ashwasena,  Moya  and 
the  ifour  Sarangakas  (a  kind  of  feathery 
creatures.) 

Thus  ends  the  two  hundred  and  thirtieth 
chapter,  the  rescue  of  Moya^  in  the  Khan^ 
davadaha  of  the  Adt  Parva, 


CHAPTER  CCXXXI. 

(KHANDAVA  DAHA  PARVA)— 
Continued* 

Janamejaya  said  :— 

I.  O  Brahmana,  tell  me  why  Agni  did 
not  consume  the  Sarangakas  when  that  forest 
was  being  burnt  ? 


iU 


MAHA^HARAtA, 


«,    O  Brahmana,  yoo  have  narrated  the  1 
cause  of  Ashwasena  and  the  Danava  Moya 
halving  been  not  burnt,— *but  you  have  not 
narrated  the  cause  of  the  Sarangakas  having 
been  not  burnt* 

3.  O  Brahmana,  the  escape  of  the 
Samagakas  seems  to  be  wonderful.  Tell  us 
why  they  were  not  destroyed  by  Agni  in 
that  great '  conflagration. 

Vaishampayana  said  :— 

4.  O  chastiserof  foes,  I  shall  tell  you 
all  about  the  reason  for  which  Agni  did  not 
consume  the  Sarangakas  in  that  conflagra- 
tion. 

5.  O  king,  there  was  a  gfeat  Rtshi,  the 
foremost  of  all  virtuous  men,  known  by  the 
name  of  Mandapala.  He  was  learned  in  all 
the  Shastras  and  devoted  to  asceticism  and 
rigid  vows. 

6.  O  king,  following  the  footsteps  of 
those  Rishis  who  had  brought  their  passion 
under  complete  .control,  he  devoted  himself 
to  study  and  .virtue,  and  he  became  a  victor 
over  all  his  senses. 

7.  O  descendant  of  Bharata,  having 
reached  the  opposite  shore  of  asceticism 
(gaining  success  in  asceticism),  he  gave  up 
his  human  body  and  went  to  the  region  of 
the  Pitris.  But  he  did  not  get  there  the 
fi-uits  (of  his  virtuous  actions). 

8.  He  asked  the  dwellers  of  heaven 
(celestials)  sitting  round  Dharmaraja  (the 
l:ing  of  the  dead)  what  was  the  cause  of 
bis  not  getting  the  fruits  of  his  severe  asceti- 
cism. 

Kandapala  said:— 

9.  Why  have  these  regions  become  un- 
attainable l?y  meT  I  thought  they  have 
been  acquired  by  me  by  my  asceticism. 
What  have  I  not  done,  the  fruits  of  whu:h 
are  these  regions  ? 

;o.  O  dwellers  of  heaven,  tell  me  why 
these  regions  are  shut  against  me.  I  will  do 
that  which  will  g^ve  me  the  fruit  of  my 
asceticism. 

The  celestdalB  said:— 

II.  O  Brahmana,  hear  of  those  acts 
iiid  things  for  which  men  are  bom  debtors, 
ihere  is  no  doubt  that  men  are  born  debtors 
for  Kriya,  religk>us  jites,  iorlBrahmachar- 
jaya,  study  according  to  the  ordinance  and 
for  progeny. 

h2.  The^'t  debts  are  discharged  by 
sacrifices,  asceticbm  and  offspring.  You  are 
an  ascetic,  you  have  also  performed  sacri- 
fices, but.you.have  no  offspring. 

13.  These  regions  are  shut  against  you, 
because  you  have  no  offspring.    Therefore, 


beget  off  spring; — ^you  will  then  enjoy  various 
regions  of  felicity- 

14.  It  is  said  in  SmrHt,  that  the  son 
rescues  thie  father  from  the  hell,  called   Putt 

0  best  of  Brahmanas,  therefore,  try  to  he^et 
children. 

Vaisliampayana  said  :— 

15.  Having  heard  these  words  of  the 
dwellers  of  heaven,  Mandapala  thought  how 
he  could  obtain  the  largest  number  <rf  off- 
spring within  the  shortest  period  of  time. 

1(5.  After  reflection,  he  came  to  the 
conclusion  that  the  birds  alone  have  the 
greatest  power  of  fecundity.  Becon>ing  a 
SarUngaka,  he|had  con nection« with  a  female 
Sarangaka,  named  Jarita. 

17 — 18.  He  begot  on  her  four  sons  who 
were  all  utterers  of  the  Vedas.  Leaving 
these  sons  with  their  mother  in  that  forest 
while  they  were  still  within  the  eggs,  he 
went  to  Lapita.  O  descendant  of  Bharata, 
when  the  illustrious  Rishi  went  away  to 
Lapita, 

19 — 20.  Jarita,  filled  with  affection  for  her 
offspring,  became  very  thoughtful.  Thot^h 
forsaken  by  their  father  in  that  forest  of* 
Khandava,  Jarita,  out  of  her  affection  for 
her  children,  could  not  forsake  her  offspring* 
those  infant  Rishis  still  living  within  the 
eggs.  She  brought  up  those  children,  her- 
self following  the  pursuit  proper  to  her  own" 
species. 

21.  Sometime  after,  the  Rishi  Manda- 
pala, while  wandering  in  '  the  forest 
with  Lapita,  siw  Agni  coming  towards  the 
Khandava  to  bum  it. 

22.  Knowing  the  intention  of  Agni,  and 
remembering  also  that  his  children  were  ail 
young, — moved  by  fear,  he  gratified  Agni, 
the  greatly  ^fful^ent  regent  of  the  universe. 
He  did  it,  wishmg  to  say  a  word  for  his 
unfledged  offspring. 

Mandapala  said  :— 

23.  O  Agni,  you  are  the  mouth'of  all  the 
worlds,  you  are  the  carrier  of  sacrificial 
Ghee.  O  purifier,  you  move  invisibly  in  the 
body  of  every  creature. 

24.  The  learned  have  said  that  you  arc 
a  unit,  and  again  you  possess  triple  nature. 
The  wise  perform  their  sacrifices  before  you. 
and  they  consider  you  as  having  ci^t 
(rtiouths). 

25.  The  great  Rishis  say  that  this  uni- 
verse is  erected  by  you.  O  eater  of  the 
sacrificial  Ghee,  this  whole  universe  will  be 
destroyed  in  a  single  day  if  yoa  were  not 

1  present  in  it. 


ADI   PARVA. 


3" 


i6.  Bowing  down  to  you,  the  Bramha- 
nas,  accompained  by  their  wives  and  chil- 
dren, go  to  the  eternal  regions  acquired  by 
them  by  their  own  (good)  deeds. 

27.  O  Agni,  the  learned  say  that  you  are 
tlie  clouds  charged  with  lightnings.  The 
flames  put  forth  by  you  consume  every 
creature  (on  earth). 

28.  O  effulgent  deity,  this  universe  is 
created  by  you.  The  Vedas  are  your  words  ; 
^I  creatures,  mobile  and  immobile,  depend 
upon  you. 

29.  Water  primarily  depends  upon  you, 
whole  universe  also  depends  upon  you.  All 
ofEerings  of  sacrificial  Ghee  and  all  libations 
of  food  offered  to  the  Pitris  have  also  been 
established  in  you. 

30.  O  deity,  you  are  the  consumer,  you 
are  the  creator,  you  are  Vrihaspati  himself. 
You  are  Surya,  you  are  Soma  and  you  are 
Vayu. 

Vaishampayana  said :— 

31.  O  king,  thus  praised  by  Mahdapala, 
Agni  was  much  pleased  with  that  immea- 
surably effulgent  Rtshi. 

32.  He  thus  spoke  to  him  with  a  delightful 
heart,  "  What  good  can  I  do  to  you  7" 
Thereupon  Mandapala  with  joined  hands 
said  to  the  carrier  of  sacriBciaJ  Glue  fire, 
•'  When  vou  will  bum  the  Khandava,  spare 
my  sons. 

33.  The  illustrious  carrier  of  the  sacri- 
ficiaJ  Ghee  Agni  promised  it  by  saying 
•'  Be  it  so."  And  then  at  that  very  moment, 
he  blazed  up  with  the  intention  of  burning 
the  Khandava. 

Thus  ends  the  two  hundred  and  thirty 
first  chapterf  the  history  of  Saranj^akas,  in 
the  Khandavadaha  of  the  Adi  Parva, 


CHAPTER   CCXXXII. 

(KHANDAVA  DAHA  PARVA)— 

Continued. 

Vaishampayana  said  :— 

1.  When  the  fire  blazed  up.  the  Saranpra" 
has  became  very  much  distressed.  Afflict- 
ed with  anxiety,  they  did  not  find  any  rneans 
of  escape. 

3.  -lliefr  ascetic  mother  Jarita,  full  of 
grief  and  sorrow,  seeing  that  her  sons  were 
too  young  to  .escape,  wept  and  lamented  in 
grief. 

Jarita  said  :— 

3.  Alas,  the  terrible  fire,  the  enhancer  of 
my  misery,   is  coming    towards  us,  illumi- 


nating the  whole  universe  and  burning  the 
forest. 

4.  I  am  filled  with  sorrow  for  the  sake  of 
these  infants  with  immature  understand- 
ing and  without  feathers  and  feet,  who 
are  the  sole  refuge  of  our  deceased  ances- 
tors. 

5.  The  fire  is  rushing  towards  us,  lick- 
ing with  its  tongue  the  tallest  trees  and 
spreading  fear  all  around.  My  unfledged 
children  are  incapable  of  effecting  their 
escape. 

6.  I  myself  am  incapable  of  escaping 
— specially  taking  all  these  (my  chilaren) 
with  me.  I  am  incapable  of  abandoning 
them  ;  my  heart  is  distressed  for  their  sake, 

7.  Whom  amongst  my  sons  shall  I  leave 
behind,  and  whom  shall  I  carry  with  me  ? 
What  should  I  do  which  is  consistent  with 
duty?  O  my  infant  sons,  what  is  your 
opinion  ? 

8.  Even  after  good  deal  of  reflection,  I 
do  not  see  any  way  of  escape  for  you.  I 
shall  now  cover  you  with  my  wings  and  die 
with  you. 

9 — 10.  Your  cruel  father  went  aw^ 
saying,  "  O  Jarita,  my  race  will  depend  on 
this  Jaritari,  because  he  is  the  eldest  of  my 
sons.  My  second  son  Sarisrikka  will 
beget  offsprings  for  the  spread  of  my  fore- 
father's race ;  my  third  son  Stamvamitra 
will  be  devoted  to  asceticism ;  and  my 
youngest  son  Drona  will  be  the  foremost 
of  all  the  learned  men  in  the  Vedas." 

11.  Now  this  great  calamity  has  be- 
fallen on  us, — whom  shall  I  take  with  me  ?• 
I  am  deprived  of  my  judgment.  What 
should  1  do  consistent  with  duty?  By 
exercising  my  judgement,  I  do  not  find  any 
means  of  escape  for  my  children  from  this 
fire. 

Vaishampayana  said  :— 

12.  The  young  Sarangakas  thus  spoke  to 
their  mother  who  was  thus  lamen^ng,  **0 
mother,  giving  up  all  affection  for  qs,  go  to 
the  place  where  there  is  no  fire. 

13.  If  we  are  killed,  you  might  have 
other  children  born  to  you,  but,  O  mother,  if 
you  are  killed,  we  shall  have  no  children  in 
our  race. 

14.  O  mother,  taking  into  your  con- 
sideration both  these  two  calamities,  the 
time  has  come  for  you  to  do  that  which  will 
be  for  the  good  of  our  race. 

15.  Do  not  perform  anything  out  of 
affection  for  your  children.  If  you  ate 
saved,  our  father  who  is  desirous  of 
acquiring  regions  of  felicity'  will  have  his 
wishes  fulfilled. 


3tJ 


MAHABHARATA. 


Jarita  said  :— 

1 6.  There  is  a  hole  here  in  the  ground 
near  to  this  tree  ;— enter  this  hole  without  any 
delay  ;  you  shall  then  have  nojear  from  fire. 

17.  O  children,  when  you  will  enter  it, 
I  shall  then  cover  its  mouth  with  dust.  This 
is  the  only  means  that  I  see  for  your  escape 
from  this  blazing  fire. 

18.  When  the  fire  will  be  out,  I  shall 
then  come  back  here  to  remove  the  ashes. 
If  you  want  to  escape  from  the  fire,  follow 
my  advice. 

The  Sarangakas  said:— 

19.  We  are  but  so  many  balls  of  flesh 
without  having  our  feathers.  If  we  enter 
the  hole,  there  is  no  doubt  the  carnivorous 
mouse  will  destroy  us  all.  Seeing  this  fear 
before  us,  we  cannot  enter  the  hole. 

30.  We  do  npt  know  how  we  may 
escape  from  the  fire,  or  from  the  mouse. 
We  do  not  see  how  our  father's  act  of  pro- 
creation may  not  be  in  vain,  and  how  our 
mother  may  be  saved. 

31.  If  we  enter  the  hole,  the  mouse  will 
kiH  us.  If  we  remain  where  we  are,  the 
sky-ranger  Agnt  will  destroy  us.  Taking 
both  the  (two)  calamities  into  our  considera- 
tion, (we  think)  death  from  the  fire  is  pre- 
ferable   to    the  death    by  being  eaten  up. 

22.  To  be  eaten  up  by  the  mouse  in  the 
hole  18  a  most  ignoble  death.  But  des- 
truction of  the  body  by  fire  is  praised  by  the 
wise. 

Thus  ends  the  two  hundred  and  thirty 
second  chapter^  the  lamentation  of  Jarita, 
in  tfie  Khandavadaha  of  the  Adi  Parva, 


CHAPTER  CCXXXni. 
(KHANDAVADAHA  PARWAy-Contd. 

Jarita  said  :-— 

I.  The  little  mouse  that  came  out  of  this 
hole  was  seized  b^  a  hawk  with  its  claws,  and 
it  has  been  carried  away.  Therefore,  you 
may  enter  it  without  any  fear. 

The  Sarangakas  said  :— 

3.  We  are  not  at  all  certain  whether 
that  mouse  has  been  carried  away  by  the 
hftwk.  There  may  be  other  mice  living 
there.    We  have  every  fear  from  them. 

3.  There  is  every  chance  that  the  fire 
will  not  reach  us  in  this  place,  for  it  may  be 
carried  away  in  some  other  direction  by  the 
virind.  There  is  no  doubt,  however,  that  if  we 
enter  the  hole,  we  shall  be  killed  by  the 
dwellers  of  the  hole. 


4.  If  we  remain  where  we  arc,  death  is 
uncertain.  O  mother,  a  position  in  which 
death  is  uncertain  is  better  than  one  in 
which  it  is  certain.  Therefore,  it  is  your 
duty  to  escape,  for  if  you  live,  you  may 
have  other  cniklren  as  good  as  ourselves. 

Jarita  said  :— 

5 — 6.  O  children,  I  myself  saw  the  great 
hawk,  that  best  of  birds,  swoop  down  with 
great  speed  and  fly  away  with  the  mouse 
from  the  hole.  I  quickly  followed  the 
bird  and  I  pronounced  blessings  upon  him 
for  his  carrying  away  the  mouse  from  the 
hole,  saying, 

7.  "O  king  of  hawks,  as  you  are  f!>nng 
away  with  our  enemy,  the  mouse,  in  your 
claws,  may  you  live  m  heaven  with  a  golden 
body,  and  having  not  a  single  foe. 

8 — 9.  When  the  hawk  devoured  the 
mouse,  I  then  obtained  his  leave  and  return- 
ed to  this  place.  O  children,  enter  this 
hole  with  all  confidence,  you  have  nothfn|;r 
to  fear«  I  myself  has  seen  the  mouse 
carried  away  by  the  illustrious  hawk. 

The  Sarangakas  said  :— 

10.  O  mother,  we  do  not  know  whether 
the  mouse  has  been  really  carried  away  by 
the  hawk.  We  cannot  enter  the  hole  in 
the  ground  without  knowing  it. 

The  Jarita  said  :— 

11.  I  know  to  a  certainty  that  the 
mouse  has  been  carried  away  by  the  hawk. 
Therefore,  O  children,  you  have  nothing  to 
fear.     Do  what  I  say. 

The  Sarangakas  said  :— 

12.  O  mother,  we  do  not  mean  that  ^a 
are*  trying  to  dispel  our  fears  with  a  false 
story.    When  a  person's  reason  is  confused, 
his    acts  cannot  be  called   his   deliberate 
acts. 

13.  You  have  in  no  way  been  benefitted 
by  us ;  you  do  not  know  who  we  are.  Why 
do  you  then  try  to  save  us  to  so  much  cost 
to  yourself  ?    Who  arc  we  to  you  T 

14.  You     are   young   and     handsome 
you   are   able   to     search    for    your  hus- 
band.   O  mother,  go  to  your  husband,  and 
you  will  obtain  excellent  sons  again. 

15.  Let  us  obtain  the  higher  regkms  by 
enuring  the  fire.  If  the  fire  does  nOt  con* 
sume  us,  you  can  then  come  bade  and  ob* 
tain  us. 


Vaishampayana 

16.     Having    been    thus    addressed  by 

them,  the  female  bird   (Jarita)   Ie&  them 

(her  sons)   in  the    Kandhava ;  with  great 

speed  she  went  to  the  place  where  there  was 

n9  fire  and  where  there  was  safety. 


ADr   PARVA. 


Jiy 


17.  Then  Agni  in  haste  and  with  fenrfiH 
flames  came  to  the  spot  where  the  sons  of 
Mandapala  were. 

18-  The  (young)  birds  saw  the  blazing 
fire  coming  towards  them.  Then  Jaritari 
spoke  these  wards  in  the  hearirrg  or  Agni. 

Thus  ends  the  two  hundred  and  thirty 
third  chapter f  the  history  of  Sarangakas  in 
the  Khandavadaha  of  the  Adi  Parva, 


CHAPTER    CCXXXIV. 
(KHANDAVA  DAHA  PhKWAy^Contd, 

Jaritari  said  :— 

I.  The  intelligent  men  always  remain 
wakeful  in  view  of  death.  When  the  house 
of  death  approaches,^  he  feels  no  pangs. 

2-  But  a  man  with  perplexed  soul  who 
does  not  remain  wakeful  (in  view  of  death) 
feels  the  pangs  of  death  when  the  hours  of 
death  come.     He  never  gets  salvation. 

Sarisrikka  said  :-- 

3.  You  are  patient  and  intelligent.  The 
time  has  come  when  our  fives  are  in  danger. 
There  b  no  doubt  one  otily  amongst  many 
becomes  wise  and  brave. 

StMnvamitra  said  :— 

The  elder  brother  is  cafled  the  protector, 
ft  is  the  eldest  brother  wha  rescues  (the 
younger  brothers)  from  danger.  If  the 
eldest  fails  to  rescue  them,  what  can  the 
younger  brothers  do  t 

Drona  said:— 

5.  The  cruel  deity  of  fire  with  seven 
tongues  and  the  seven  mouths  is  coming 
towards  our  abode  with  all  speed,  blazing 
forth  in  his  great  splendour  and  licking  up 
every  thing  on  his  way. 

Vaishampayana  said  :— 

6.  Having  thus  addressed  one  another, 
the  sons  of  Mandapala  then  each  with  rever- 
ence uttered  an  eulogistic  hymn  to  Agni. 
O  king,  listen  to  them  as  I  recrte, 

Jaritari  said:— 

7.  O  fire,  you  are  the  soul  of  our  body ; 
you  are  the  body  of  the  earth's  visitation.  O 
Sukra,  you  are  the  progenitor  of  the  water, 
and  the  water  is  your  progeniior  as  well. 

8.  O  effulgent  deity,  your  flame  like  the 
rays  of  the  sun  exists  above,  below,  behind 
and  on  every  side. 


said  :— 

9-     O  smoke -bannered   deity,   we  cannot 
sec  our  mother ;   we  know   not  our  father. 


Our  feathers  have  not  grown  as  yet.  We 
have  no  orr6  except  you  who  can  protect  us. 
We  are  infants, — therefore,  O  Agni,^  protect 
us. 

10.  O  Agni,  we  are  in  ^reat)  distress. 
Protect  us  with  your  auspicious  form  and 
with  your  seven  tiames.  We  pray  for  your 
protection, 

11.  O  deity,  O  carrier  of  the  (sacrificial) 
Ghee^  O  Agni,  you  are  the  giver  of  heat, 
you  alone  give  heat  to  the  rays  of  the  sun. 
We  are  young, — we  are  Rishis — pn-otect  us  ; 
and  be  pleased  to  go  from  this  place  by 
some  other  way. 

Stamvamitra  said  :— 

if.  O  Agni,  you  are  every  thing.  The 
whole  universe  is  established  in  you*  You 
uphold  every  creature,,  anc^  you  support  the 
worlds, 

13.  O  Agnir  you  are  the  carrier  of 
(sacrificial)  Ghee^  yoKx  are  tJie  great  (sacri- 
ficial) Ghee  itself.  The  wise  know  you  to  be 
One  and  (at  the  same  time)  Many, 

14.  O  carrier  of  (sacrificial)- G/«^e  (Agni) r 
you  create  the  three  worlds  and  you>  again 
destroy  thenv  when  the  time  comes  for  their 
deslructibn  by  swelling  (your  body  to  a  fear-s- 
ful  dimension).  You  are  the  progenerating 
mother  of  the  whole  universe  ;  you  are  the 
essence  also  in  which,  the  universe  desolves* 

Drona  said  :— 

15.  O  Ford  of  the  unfverse,   growing   im 
strength  and  remaining  within  their  bodies,- 
you     cause-  to    be    digested   the  food   that 
creatures  eat.     Every  Uiing  is  established  ini^ 
yoxjk 

16.  O  Sukra,  Q  deity  from  whose  mouth, 
the  VedS»s  have  sprung, —  in»  the  form  of 
the  sun  you  suck  up  the  waters  of  the  earth, 
and  every  liquid  juice  that  earth  yields.  You 
then  again  in  proper  time  and  in  proper 
season  give  them  back  in  the  form  of  rains; 
and  you  thus  cause  every  thing  to  grow^ 

17.  O  Sukra,  these  plants  and  creepers 
with  green  leaves  ha»^e  all  sprung  through • 
you.  These  tanks  and  ponds,  and  the  ever- 
blessed  great  ocean  also,,  have  all  sprung, 
from  you. 

18.  O  deity  of  fearfuF  rays,  tfiis  ouc 
(mortal)  body  depends  on  Varuna  (the  god 
of  waters).  We  are  incapable- of  bearing  your 
heat.  Therefore,- (O  deity)  be  our  Uessed. 
protector.     Da  not  destroy  us-  to-day. 

19.  O  Agni  of  copper-coloured  eyes  and 
of  red  neck,  O  deity  whose  path  is  marked 
by  black  colour,  save  us  as  tne  ocean  saves 
the  houses  on  its  banks  by  going  away 
(from  this  place)  by  some  other  way. 


3M 


MAHABHARATA, 


Vaishampayana  said :— 

*  20.  Having  been  thus  addressed  by  that 
utterer  of  the  Vedas,  Drona,  the  deity  from 
whose  mouth  the  Vedas  have  sprung  (Agni), 
being  well -pleased  and  remembering  his 
promise  to  Mandapala,  thus  spoke. 

Agni  said:— 

21.  O  Drona^  yau  are  a  Rishi,  what  you 
have  said  is  the  Vedic  truth.  I  shall  do 
your  pleasure.     You  have  nothing  to  fear. 

22 — 23.  I  was  formerly  asked  by  Manda- 
pala  to  spare  his  sons  when  consuming  the 
forest.  The  words  lie  spoke  and  your 
speech  also,  both  are  en  titled  to  great  weight. 
Tell  me  what  I  am  to  do.  O  excellent 
Bramhana,  I  have  been  greatly  pleased 
with  your  blessed  hymn. 

Drona  said  :— 

24.  O  Sukra,  these  cats  trouble  us 
every  day.  O  fire,  consume  them  with 
their  friends  and  relatives. 

Vaishaaipayana  said  :— 

.25.  O  Janamcjaya,  telling  them  what 
were  hb  intentioi^s,  Agni  then  accomplished 
all  that  the  Sarngakas  asked  him  to  do. 
Growing  in  strenkjih,  he  then  again  began 
to  consume  the  Khandava. 

Thus  ends   the   two  hundred  and  thirty 
fourth   chapter^    the   history  of  Sarngakas^ 
in  the  Khandavu  Doha  of  the  Adi  Parva. 


CHAPTER   CCXXXV. 
(KHANDAVADAHA  PARVA).~Coii^. 

Vaishampayaha  said  :— 

I.  O  descendant  of  Kuru,  Mandapala 
becante  anxious  for  his  sons.  Although  he 
had  spoken  of  them  to  the  deity  of  fearful 
rays  (Agni),  his  mind  was  not  in  peace. 

2 — 3.  Being  very  much  anxious  for  his 
sons,  he  spoke  thus  to  Lapita,  **0  Lapita, 
my  children  are  not  now  m  possession  of 
the  power  of  moving, — how  are  they  (now)  ? 
When  the  fire  will  grow  in  strength  and 
when  the  wind  will  begin  to  blow  with 
violence,  my  children  will  be  incapable  of 
saving  themselves. 

4,  How  shall  their  ascetic  mother  be 
able  to  save  them  ?  She  will  be  afflicted 
with  great  sorrow  when  she  will  find  herself 
unable  to  save  them. 

5.  She  will  run  about  uttering  various 
li  men  tat  ions;  for  my  sons  are  incapable 
oi  fl)  ing.  01  rising  up  in  the  air. 


6.  Alas,  how  is  Jaritari,  my  son  \  ffow  is 
Sarisrikka,  how  is  Stamvamitra  and  how  is 
Drona  •  Alas,  how  is  also  the  ascetic  lady 
(their  helpless  mother)  1" 

7.  O  descerwiant  of  Bharata,  when  the 
Rishi  Mandapala  was  thus  lamenting  in  the 
forest,  Lapita,  out  of  jealousy,  thus  replied 
to  him, 

8.  "  You  need  have  no  anxiety  for  your 
children  who,  as  you  have  assured  me,  are 
all  greatly  effulgent  and  powerful  Rishis. 
They  can  have  no  fear  from  the  fke. 

9.  Did  you  not  yourself  in  my  prresence 
speak  to  Agni  on  then*  behalf?  Did  not 
the  illustrious  deity  promise  to  save  them  ? 

10.  Being  the  protector  of  creatures,  he 
(Agni)  will  never  falsify  his  words.  You 
have  no  anxiety  in  your  mind, — your  heart  is 
never  inclined  towards  your  friends. 

11.  It  is  only  by  thinking  of  her, — my 
enemy  (Jarita), — that  you  are  so  very  much 
in  anxiety.  It  is  certain  that  the  love  you 
bear  for  her  is  not  equal  to  that  you  bear 
for  me.  ^ 

12.  He  who  has  two  parties  to  divide 
his  attention  can  easily  see  one  of  them 
suffer  all  sorts  of  pangs.  But  he  can  never 
disregard  the  party  next  to  his  heart. 

13.  Go  to  Jarita  for  whom  your  heart  b 
so  very  sorrowful.  As  for  myself,  I  shaQ 
roam  alone, — it  would  be  a  fit  reward  for 
me  for  having  attached  myself  to  a  wicked 
man. 

Uandapala  said:—* 

14.  I  do  not  roam  over  the  world  with 
such  intentions  as  you  believe*  It  is  only 
for  begetting  offspring  that  I  am  here. 
But  even  those  that  I  have  is  now  in 
danger. 

15.  He  who  casts  off  that  which  he  has  for 
the  sake  of  what  he  may  acquire  (in  ftAurc) 
is  a  wicked  man.  Tne  world  disregards 
and  insults  him.  As  for  myself,  you  are 
at  liberty  to  do  what  you  choose. 

16.  This  blazing  fire  that  licks  up  the 
trees  produces  sorrow  in  my  anxious  heart ; 
it  creates  in  my  mind  anticipations  of  fear. 

Vaishampayana  said  -  — 

17.  After  Agni  has  left  the  place  where 
the  Sarangakas  lived,  Jarita,  very  much 
attached  to  her  sons,  came  with  all  speed 
to  see  how  they  all  were. 

18.  She  found  that  all  of  them  had 
escaped  from  the  conflagration,  and  they 
were  all  well.  Seeing  their  mother,  they  too 
began  to  weep,  although  they  were  safe 
;  ndwell. 


ADI    PARVA. 


315 


19.  Seeing  them  (well),  she  too  shed 
tears  again  and  again.  She  embraced  one 
by  one  all  her  weeping  children. 

20.  O  descendant  of  Bharata,  just  at  that 
very  time,  Mandapala  suddenly  arrived 
there,  but  none  of  his  sons  expressed  any 
joy  on  seeing  him. 

21.  But  he  spoke  to  them  one  after  the 
other,  and  he  spoke  alsoto  Jarita,  but  none 
of  them  said  ill  or  well  to  him  in  reply. 

Mandapala  said  :— 

22.  Who  amongst  these  (my  sons)  is 
3'our  first  born  and  who  is  born  next  to 
him  ?  And  who  is  the  third,  and  who  is  the 
youngest  ? 

23.  I  am  speaking  to  you  in  sorrow  ; 
why  do  you  not  reply  to  me  ?  It  is  true  I 
left  you,  but  I  did  not  get  peace  where  I 
"was, 

Jarita  said  :— 

24.  What  business  have  you  with  the 
eldest  of  these  (sons),  and  with  him  also  who 
is  the  next,  and  with  him  also  who  is  the 
third,  and  with  him  who  is  the  youngest  ? 

25.  Go  to  I^pila  cf  sweet  smiles  who  is 
endued  with  beauty'  aiul  youth,  and  to  whom 
you  had  gone  on  seeing  me  dificient  in  every- 
thing. 

Handapala  said  :~ 

26.  As  regards  woman,  there  is  nothing 
that  destroys  their  happiness  more  in  this  or 
the  next  world  than  a  co-wife  and  a  clan- 
destine lover. 

27 — 28.  They  inflame  the  fire  of  hostility 
and  cause  great  anxiety.  Even  the  auspici- 
ously blessed  and  well-behaved  Arundhuti, 
ever  renowned  among  all  creatures  felt 
jealousy  against  the  illustrious  and  pure 
minded  Vashistha,  ever  devoted  to  the  great- 
ly good  of  his  wife. 

29.  She  insulted  even  that  Rishi,  one  of 
the  s«ven  (great  Rishis, — the  mind-born 
sons  of  Bramha).  On  account  of  her  that 
insulting  thought,  she  has  become  a  little 
star  and  looks  like  fire  covered  with  smoke, 
sometimes  visible  and  sometimes  invisible, 
as  if  she  is  an  evil  omen. 

30.  I  had  connection  with  you  for  off- 
spring. I  have  never  wronged  you  as  did  not 
the  Rishi  (Vashistha)  of  old,  but  you  have 
become  jealous  as  Arundhuti  (once  was). 

31.  Men  should  never  trust  women, 
even  if  they  be  wedded  wives.  When 
women  become  mothers,  ihcy  do  not  much 
care  to  serve  their  hubbands. 


Vaishampayana  said  :-- 

32.  Thereupon  all  his  sons  cam«  to 
worship  him.  And  he  too  giving  them  all 
assurance  spoke  kindly  towards  them 

Thus  ends  the   two   hundred  and  thirty 
fifth  chapter^  the  history  of  SarangakaSf  in 
the  Khundavadaha  of  the  Adi  Parva, 


CHAPTER    CCXXXVI. 
(KHANDAVADAHA  ^KWAy^Contd. 

Mandapala  said  :— 

1.  I  spoke  to  Agni  about  your  safety  ;  the 
illustrious  deity  also  promised  me  that  he 
would  do  what  I  wished. 

2.  On  account  of  those  words  of  Agni, 
and  also  knowing  the  virtuous  character 
of  your  mother  and  the  great  effulgence 
that  are  in  you,  I  did  not  come  here  earlier. 

3.  O  sons,  therefore  do  not  allow  anger 
to  enter  your  hearts.  You  are  all  Rishis, 
learned  in  the  Vedas.  Agni  knows  you  full 
well. 

7aislianipayaiia  said  :— 

4.  Having  thus  assuring  his  sons,  the 
Brahmana  Mandapala  took  with  him  his  wife 
and  children  ;  and  leaving  that  region,  he 
went  away  to  some  other  country. 

5.  Having  grown  in  strength,  the  illus- 
rious  deity  offearful  rays  also  consumed  the 
Khandava  with  the  asssistance  of  the  two 
Krishnas  for  the  good  of  the  world. 

6.  Having  drunk  many  rivers  of  fat 
and  marrow,  Agni  became  highly  gratified ; 
and  he  then  appeared  before  Aryuna. 

7.  Then  Purandara  (Indra),  surrounded 
by  the  Marutas,  came  down  from  the  sky  and 
thus  spoke  to  Partha  and  Keshava. 

8'  "You  have  achieved  a  feat  that  even  a 
celestial  can  never  do.  Ask  each  of  you  a 
boon  that  is  not  obtainable  by  man.  I  am 
very  much  pleased  with  you." 

9.  Partha  asked  Indra  to  bestow  upon 
him  all  his  weapons.  Thereupon  the  greatly 
effulgent  Sakra  (Indra)  fixed  the  time  to 
bestow  them  (on  Aryuna).     He  then  said, 

10.  '*  O  son  of  Pandu,  when  the  illus- 
trious Mahadeva  (Siva)  will  be  pleased  with 
you,  I  shall  then  give  you  all  my  weapons. 

11.  O  Kuru  prince,  O  Dhananjaya, 
f  shall  know  when  that  time  will  come.  I 
will  bestow  upon  you  for  your  severe  as- 
ceticism all  my  fire  and  wind-weapons  ;  you 
will  accept  them  all  from  me." 

12*  Vasudeva  (Krishna)  asked  that  his 
friendship  with  Aryuna  might  last  for  ever. 


3t6 


MAHABHARATA. 


The  chief  of  the  celestials    (Indra)   granted 
to  the  intelligent  Krishna  the  boon  he  asked. 

13.  Having  granted  these  boons  to  those 
(heroes),  and  having  spoken  to  Agni,  the 
lord  of  the  Marutas,  accompanied  by  the 
Celestials,  went  away  to  heaven. 

14.  Agni  also,  having  burnt  that  forest 
with  all  its  creatures,  animals  and  birds  (con- 
tinnally)  for  fifteen  days,  became  gratified  ; 
and  he  then  extinguished  himself. 

15.  Having  eaten  flesh  in  plentiful  quan- 
tities and  drank  fat  and  blood  (to  his  heart's 
content),  he  became  highly  gratified ;  he 
then  thus  (spoke  to  Aryuna  and  Achyuta 
(Krishna), 


16.  "I  have  been  gratified  by  you  twa 
best  of  men.  O  heroes,  you  shall  be  able  to 
go  at  my  command  wherever  you  like. " 

17 — 18.  Havin|^  been  thus  addressed  by 
the  illustrious  Aeni,  Aryuna  and  V'asudeva 
(Krishna), — and  the  Danava  Moya  also, — 
then  roamed  there  for  sometime.  'Iliey 
then  all  sat  down  on  the  charming  banks 
of  a  river. 

Thus  ends  the  two  hundred  and  thirty 
sixth  chapter t — the  end  of  Khandavadaha 
— in  the  Adi  Parva, 

Finis  Adi  Parva. 


A    PROSE    ENGLISH    TRANSLATION 

OF 

THE  MAHABHARATA 

(TRANSLATED  LITERALLY  FROM  THE  ORIGINAL  SANSKRIT  TEXT.) 


EDITED   AND   PITBLISHBD    BY 

MAKHATHA  NATH  DUTT,  M.A.,  M.R.A.S., 

RECTOR,  Keshub  Academy; 

Author  of  the  English   Translations  of  the  Ramayana,  Vishnupuranam, 
Srimadbhagabatam,  Bhagabat  Gita  and  other  works. 


CALCUTTA, 

Printed  by  H.  C.  Dass,  Elysium  Press, 
65/3,  Beadon  Street, 


CONTENTS. 


Sabha^Kriya  Parva. 


The  Danava  Moya's  offer  of  service ; 
Krishna  tells  him  to  build  a  palace  for 
Yudhisthira ;  Moya  measures  out  a  piece  of 
land  as  site  of  the  palace  ;  Krishna  takes 
leave  of  the  Pandavas  ;  Moya  goes  to  bring 
tmtensds  for  the  palace ;  He  constructs  the 
palace  in  fourteen  months;  Yudhishthira 
enters  it ;  Prince  from  various  countries 
wait  on  Yudhishthira. — P.  I. 

Lokapala  Sabhakshyana   Parva* 

^OVrrival  of  Narada ;  Narada  asks  Yudhis- 
thira  concerning  the  state  of  his  kingdom  ; 
Yudhisthira's  replv ;  Narada  describes  the 
Assembly- Hall  of  Indra;  Description  of 
the  A«eniblv-Hall  of  Yama  ;  Description 
of  the  Assembly-Hall  of  Varuna ;  Descrip- 
tion of  the  Assembly- Hall  of  Kuvera  ; 
Description  of  the  Assembly- Hall  of 
Brahma ;  Yudhishthira  asks  how  Narada 
met  his  father  in  the  region  of  the  Pitris ; 
History  of  Harischandra ;  Narada  tells 
Yudhishthira  to  perform  the  Rajshuya 
sacrifice. — P.  5. 


Digvijaya  Parva, 


^ 


Rajshuyarambka  Parva* 


Yudhishthira  intends  to  perform  the 
Rajshuya  sacrifice ;  State  of  the  kingdom 
unaer  Yudhishthira ;  Krishna  comes  to  Indra- 
prastha ;  Yudhishthira  appraise  Krishna  of 
hb  intention  of  readine  the  sacrifice ;  Power 
of  Jarasandha  ;  Krishna  advises  Yudhis- 
thira  to  slay  Jarasandha  ;  The  wonderful 
birth  of  Jarasandha* — P.  19. 

jarasandha  Badha  Parva. 

Krishna  points  out  the  means  of  Jarasan- 
dha*s  destruction  ;  Krishna,  Aryuna  and 
Bhima  set  out  for  Magadha ;  They  arrive  at 
the  city ;  They  enter  the  palace  of  Jara- 
sandha as  Snataka  Brahmanas ;  The  mter- 
view  of  the  heroes  with  Jarasandha ; 
Krishna  discovers  his  purpose ;  fight  of 
BHima  with  Jarasandha  ;  Jarasandha  is 
Rifled  ;  Krishna  releases  the  monarchs  from 
prison  and  installs  the  son  of  Jarasandha  in 
the  kingdom  of  Magadha ;  Krishna,  Bhima 
And  Aryuna  return  to  Indraprastha ;  Krishna 
departs  for  Dwarka.— P.  29. 


Bhima,  Aryuna,  Nakula,  and  Sahadeva  set 
out  to  conquer  the  four  quarters ;  Descrip* 
tion  of  Ary Una's  conquests ;  His  encounters 
with  Bhagadatta  ;  He  prevails  upon  Bhaga* 
datta  to  pay  tribute ;  His  various  conquests 
in  the  north  ;  He  comes  back  to  Indraprasta 
tha  with  immense  spoils ;  Bhima  goes  to  the 
east  and  conquers  many  nations  ,*  Bhima 
returns  with  vast  wealth  ;  Sahadeva  marches 
towards  the  south  ;  His  conquests;  His  en- 
counter with  king  Nila ;  Story  of  the  amours 
of  Agni  with  the  daughter  of  Nila ;  Nila 
pays  tribute ;  Sahadeva  comes  back  to  the 
metropolis ;  Nakula  marches  towards  the 
west ;  His  conquests  ;  He  returns  to  Indra- 
prastha with  immense  wealth. — P.  38. 

Rajsuyika  Parva, 

Krishna  comes  to  Khandavaprastha  with 
presents  ;  preparations  for  the  Rajshuya 
sacrifice. — P.  AJS, 

Arghyaharana  Parva, 

Yudhishthira  is  installed  in  the  sacrifice ; 
The  Kshatryas  come  to  the  sacrifice  ; 
Sahadeva  offers  the  first  Arghya  to  Krishna ; 
Sishupala  takes  umbrage  at  this ;  The  kings 
go  out  of  the  assembly ;  Yudhishthira  makes 
them  desist  ;  Bhisma  praises  Krishna ; 
Sahadeva  completes  the  ceremony;  The 
kings  prepare  to  enter  into  hostilities. — P.  50. 

Sishupala  Badha  Parva, 

Sishupala  rebukes  Bhisma ;  Bhisma  des- 
cribes the  birth  of  Sishpuala  ;  Sisuhpala  re- 
proves Bhbma  ;  Sishupala  challenges 
Krishna  ;  Destruction  of  Sishupala  ;  The 
sacrifice  completed  ;  Krishna  returns  to 
Dwarka. — P.  54. 

Dyuta  Parva, 

Vyasa  comes  to  Yudhishthira  ;  his 
prophesy ;  Yudhishthira  vows  to  live  for 
others ;  Duryodhana  unbosoms  himself 
to  Sakuni  ;  Sakuni  first  suggest  the  idea 
of  gambling;  Duryodhana  laments  before 
Dhritarastra  ;  Dhritarastra  orders  a 
palace  to  be  built ;  Vidura  dissuades  the  king 
from    inviting    the  Pandavas   to   gamble  ; 


ii 


CONTENTS. 


Duryodhana  desoribes  the   Rajshuya  sacri- 
fice ;  Dhritarastra's  speech  to  Uuryodhana ; 
Vidura  goes  to  summon  Yudhishthira  to  the 
dice-match ;     Yudhishthira     sets     out    for 
Hastinapupa  ;     Yudhishthira  shows  unwill- 
ingness to  play ;    Yudhishthira   becomes  en- 
gaged in  play  ;    He  begins  to  lose  stakes  ; 
He  stakes  his  brothers  one  by  one  and  loses 
them ;    He    stakes  himself  and  loses ;   He 
stakes  Draupadi  and  loses ;  Draupadi  drag- 
ged to  the  court   by    Dushashana  ;    Dusha- 
shana  drags  Draupadi's  attire  off  her  person  ; 
Dharma  invisibly  covers  her  with   clothes  ; 
Bhima  vows  to     rip     open     Dushashana's 
breast ;  Story  of  Virochana  and  Sudhanna  ; 
Duryodhana  shows  his  bare  thigh  to  Drau- 


padi; Bhima's  terrible  oath  ;  Ominous  signs; 
Dhritarastra  grants  boons  to  Draupadi ;  Yu- 
dhishthira starts  for  Indraprashtha. — P.  63. 

Anudyuia  Parva, 

Gandhari's  speech ;  Yudhishthira  is  again 
summoned  to  dice  ;  He  is  defeated ;  He 
bids  the  Bharatas  farewell  ;  Kunti  stays 
with  Vidura  ;  Her  lamentation  ;  The  Pan- 
davas  go  into  exile ;  Vidura's  speech ; 
Drona's  speech  ;  Sanjaya*s  speech  ;  Dhriu- 
rashtra's  speech. — P.  97. 


THE  MAHABHARATA 


(IN   ENGLISH) 


Chapter  i. 

(SA3HAKRYA  PARVA.) 


Having  saluted  the  Supreme  Deity 
(Narayana)  and  the  highest  of  all  male 
beings  (Nara)^  and  also  the  Goddess  of 
Learning  (SaraswatiJ^  let  us  cry 


** success*'  ! 


Vaishampayana  said  :— 

1.  Thereupon  again  and  ag-ain  worship- 
ing Partha  beifore  Vasudevaj  Moya  spoke  to 
him  with  joined  hands  and  in  sweet  words; 

Hoya  said  :— 

2,  O  son  of  Kunti,  I  have  been  saved 
by  you  from  this  angry  Krishna  and  this 
Pavaka  (fire)  who  was  desirous  of  con- 
suming  me.  Tell  me  what  I  shall  do  for 
youk 

Aryima  said  :— 

3-  O  great  Asura,  every  thing  has  been 
done  by  you.  Be  blessed.  Go  (wherever 
3^ou  like).  Be  always  well-disposed  towards 
me  as  we  are  well-disposed  towards  you. 

Hoya  said  :— 

n  4.  O  lord,  O  best  of  men,  what  you 
have  said  fully  deserves  you.  O  descen- 
dant of  Bharata,  I  gladly  desire  to  do 
something  (for  you). 

5.  I  am  a  great  artist, — (in  fact  I  am) 
the  Vishwakarma  of  the  Danavas.  There- 
fore, O  son  of  Pandu,  I  desire  to  do  some- 
thing for  you. 

Arynna  said  :— 

6.  O  sinless  one,  you  consider  that  your 
life  has  been  saved  by  me  from  instant 
death.  Such  being  the  case,  I  cannot  make 
you  do  anything  for  me. 

7.  O  Danava,  I  am  not  willing  to 
frustrate  your  intention  also*  Do  something 
for  Krishna ;  that  will  be  sufficient  requital 
for  my  services  to  you. 

Vaishampayana  said  :— 

8.  O  best  of  the  Bharata  race,  thus  re- 
quested by  Moya,  Vasudeva  (Krishna) 
reflected  for  a  moment  thus,  *•  What  should 
be  done  for  me  ?" 


9.  Thereupon  the  lord  of  the  univcrsei 
the  creator  of  things,  krishna,  havin* 
reflected  (for  a  nioment),  thus  commanded 
Moya. 

Krishna  said :— 

10.  O  best  of  artists,  O  son  of  Diti,  if  you 
desire  to  do  some  good  to  me,  build  a  large 
assemtrty-hall  for  Dharmaraja  ( Yudhisthira), 
— a  hall  to  your  own  liking. 

ii.  Build  such  an  assentbly-hall  that 
persons  belonging  to  this  world  may  not  be 
able  to  build  another  like  it,  though  he  sits 
within  it.and  observes  it  carefully. 

12.  O  Moya,  build  art  assenibly-hall  in 
which  we  may  see  all  the  celestial,  Asura> 
and  human  designs  of  artitecture. 

Vaishampayana  said  :— 

13.  Having  heard  these  words,  Moya 
became  exceedingly  glad.  He  drew  upa 
design  of  an  auspicious  palace  for  the  Pan- 
davas. 

14^  Then  Krishna  dnd  Partha,  having 
told  every  thing  to  Dharmaraja  Yudhisthira, 
introduced  Moya  to  him. 

15.  O  descendant  of  Bharata,  Yudhisthira 
received  him  with  all  the  honour  he  deserved  ; 
and  Moya  accepted  them  showing  all  res- 
pects (to  Yudhisthira). 

16.  O  king,  O  descendant  of  Bharata^ 
then  that  son  of  Diti  (Moya)  riarrated  be- 
fore the  sons  of  Pandu  the  old  history  of 
(Vrishaparva). 

17.  After  resting  foi-  some  time,  that 
Vishwakarma  (Moya)  commenced  after 
much  reflectiort  to  build  an  assembly-hall 
for  the  illustrious  Pandavas. 

18.  According  to  the  wishes  of  the  illus- 
trious sons  of  Pntha  (the  Pandavas)  and  of 
Krishna,  the  greatly  energetic  (Moya)  per- 
formed on  an  auspicious  day  initiatory  rites 
of  propitiation; 

19.  That  greatly  powerful  (Ddnava) 
gratified  thousands  of  excellent  Brahmanas 
with  Payasa  (sweetened  milk  and  rice)  and 
with  presents  of  various  kinds  of  wealth; 


mahabharata. 


20.  He  then  measured  out  a  piece  of 
land  five  thousand  cubits  sauare;  it  was 
well -suited  to  the  exigrencies  of  every 
season,  it  was  celestial -like  and  it  was 
delightful. 

Thus  ends  the  first  chapter,  the  choice  of 
land  for  the  assembly-hall  in  the  Sabhakrya 
of  the  Sabha  Parva. 


CHAPTER    M. 
(SABHAKRYA    PkKV\)—Confd. 

Vaishampayana  said  :— 

I.  Janardana,  (Krishna)  who  deserved 
the  worship  of  all,  lived  for  sometime  at 
Khandavaprastha,  worshipped  with  love 
and  affection  by  the  sons  of  rritha. 

2 — ^3.  The  receiver  of  the  worship  of  all 
the  world,  the  possessor  of  large  eyes,  Kesha- 
va  (Krishna)  being  desirous  of  seeing  his 
father,  made  up  his  mind  to  go  to(Dwarka). 
He  saluted  botn  Dharmaraja  (Yudhisthira) 
and  Pritha  and  bowed  down  to  his  aunt 
with  his  head  touching  her  feet.  She  smelt 
his  head  and  embraced  him. 

4 — 5.  The  greatly  illustrious  Hrishikesha 
Krishna,  coming  witn  affection  and  with  tears 
in  his  eyes  to  the  sweet-speeched  and  ami- 
able Subhadra,  his  sister,  spoke  to  her  words 
of  best  import  and  truth, — words  that  were 
terse,  proper  and  full  of  good. 

6.  She  too  saluted  him  in  return  and 
worshipped  him  with  bowing  down  her 
head.  She  then  told  him  all  that  she  desired 
to  be  told  to  her  relatives'. 

7.  Bidding  her  farewell  and  uttering 
blessings  on  that  beautiful  lady,  the  hero 
of  the  Vrishni  race  Janardana  (Krishna)  then 
saw  Krishna  (Draupadi)  and  Dhananjaya. 

8.  That  best  of  men  (Krishna)  then  duly 
worshipped  Dhananiaya;  then  consoling 
Draupadi  he  obtainecf  her  leave. 

9.  The  learned  and  heroic  (Krishna) 
then  went  with  Partha  (Aryuna)  to  his  (other) 
cousins  (the  Pandavas).  Surrounded  by  the 
five  brothers  Krishna  looked  like  Sakra 
(Indra)  surrounded  by  the  celestials. 

10.  Being  desirous  of  performing  the 
due  rites  of  deparlure,  the  Guruda-bannered 
hero  (Krishna),  purified  himself  by  a  bath 
and  adorned  himself  with  ornaments. 

II.  The  best  of  the  Yadu  race,  (Krish- 
na) then  worshipped  thb  celestials  and  the 
Brahmnnas  witn  garlanils,  with  Mantras, 
with  varbus  kinds  of  excellent  perfumes  and 
with  bowing  down  his  head. 

12.  Having  performed  all  (those)  cere- 
monies,  that  foremost  of  all  virtuous  men, 


that  best  of  the  Yadu  race  (Krishna),  wish- 
ing to  start,  came  out  to  the  outer  appart- 
ments. 

13.  By  presenting  vessels  of  curd,  fnrits 
and  fried  rice,  he  made  the  Brahmanas 
utter  blessings  on  him.  Presenting  them 
wealth,  he  walked  round  them. 

14 — 15.  Ascending  on  his  golden  and 
Garuda -bannered  swift  chariot,  to  which  was 
yoked  Saibya  and  Sugriva  (his  two  horses) 
and  taking  also  his  mace,  discus,  sword,  his 
bow  Saranga  and  other  auspicious  weapons, 
the  lotus -eyed  hero  (Krishna)  started  on  an 
excellent  moment  of  a  lunar  day  in  an 
auspicious  constellation. 

16 — 18.  The  king  of  the  Kurus,  Yudhis- 
thira, ascended  the  chariot  after  him  (Krish- 
na), and  out  of  love  for  him  he  made  that 
best  of  charioteers  (Daruka)  to  stand  aside^ 
and  himself  took  the  rein*;.  The  long- 
armed  Aryuna  walked  round  him  (Krishna) 
and  he  then  got  on  the  car  and  waved  a 
golden- handled  Chamara  over  liiin. 

19.  The  heroic  Bhimasena  with  the  twins 
(Nakula  and  Sahadeva),  the  RitTeikas  ^nd 
the  citizens  walked  behind  Krishna.  That 
slayer lof  hostile  heroes,  Ke^ava  (Krishna), 
thus  followed  by  all  the  brothers, 

20.  Shone  like  a  preceptor  folk>wed  by 
his  beloved  pupils.  After  bidding  fareweD 
to  Partha  (Aryuna)  Govinda  (Krishna) 
embraced  him  firmly  (with  all  the  ardour 
of  love).  • 

21.  He  then  worshipped  Yudhisthira  and 
also  Bhimasena  and  he  embraced  the  twins# 
Being  embraced  in  return  (by  the  sons 
of  Pritha)  and  worshipped  by  the  twins 
(Nakula  and  Sahadeva), 

22.  O  Descendant  of  Bharata,  that  van- 
quisher of  hostile  cities,  Krishna,  bade 
Yudhisthira  farewell  and  requested  him  to 
return,  when  he  had  gone  about  half  a 
Yojana. 

23.  Govinda  (Krishna)  learned  in  all  the 
precepts  of  virtue,  then  worshipped  Dharma- 
raja (Yudhisthira)  and  touched  his  feet.  He 
(Yudhisthira)  raised  Keshava  up  and  smelt 
his  head. 

24.  The  Pandava  Dharmaraja  Yudhis- 
thira then  gave  permission  to  the  best  of  ll>c 
Yadava  race,  the  lotus-eyed  Krishna  to  go 
by  sa^'ing  **Go." 

25.  After  duly  making  an   appointment 
(for  again  coming  to  Indraprastha)  and  after 
preventing  the  Pandavas  with  great  deal  of 
difficulty  from  following  him   the  slayer  of 
Madhu  (Krishna), 

26 — 27.  Went  to  his  own  city  with  a 
cheeHul  heart  like  Sakra  (Indra)  towarcb 
Amaravati    (the    celestial    city).      Out   of 


SABHA   PARVA. 


love  for  him,  they  (the  Pandavas)  gazed 
at  him  so  long  he  was  within  the  sight  ; 
and  when  he  went  out  of  sight,  their  minds 
lollowed  him,  but  they  were  not  satiated 
with  seeing  Keshava  (Krishna). 

28 — 29.  The  handsome  hero  (Krishna) 
soon  disappeared  from  their  view.  The  sons 
of  Pritha,  those  best  of  men  with  their 
minds  fixed  on  Govinda  (Krishna)  desisted 
.(from  following  him)  ;  and  they  then  soon 
returned  to  their  own  city,  .although 
they  were  not  (at  all)  willing  (to  return). 
Riding  on  his  car  Krishna  also  soon  started 
for  Dwarka. 

30.  Followed  by  the  hero,  Satyaki,  the 
son  of  Devaki,  Sauri  (Krishna)  with  his 
charioteer  Daruka  reached  Dwarka  with 
the  speed  of  Garuda. 

31.  The  king  Dharmaraja  of  unfading 
clory  and  his  brothers,  surrounded  by  their 
friends  and  relatives,  entered  the  excellent 
city  (Indraprastha). 

32.  That  virtuous  king,  that  best  of  men 
(Yudhisthira)  then  sent  away  all  his  friends 
and  relatives,  his  brothers  and  sons  ;  he 
then  amused  himself  with  Draupadi. 

33.  Keshava  also,  having  been  welcomed 
by  the  chief  Yadus  with  Ugrasena  at  their 
head,  entered  the  excellent  city  (Dwarka) 
with  joy. 

34.  Worshipping  his  old  father  and  his 
illustrious  mother,  and  saluting  Valadeva 
(his  brother)  also,  the  lotus -eyed  (hero)  took 
his  seat. 

35.  He  embraced  Pradyumna,  Samba, 
Nisatha,  Charudeshna,  Gada,  Aniruddha 
and  Bhanu.  Receiving  leave  of  the  elderly 
men,  Janardana  then  went  to  the  house 
of  Rukmini  (his  wife). 

Thus  ends  ike  second  chapter,  the  depaf- 
ture  of  Srikrishna  to  Dwarka^  itt  the  .Ja- 
bhakrya  of  the  Sabha  Paroa, 


CHAPTER    III. 
(SABHAKRYA    ^K'RS K)-'Continutd. 

Vaishampayana  said :  — 

I.  Then  Moya  spoke  thus  to  the  son  of 
Pritha,  Aryuna,  the  foremost  of  all  victo- 
rious warriors,  "  I  shall  now  go  away  with 
your  permission,  but  I  shall  soon  come 
back. 

2 — 3.  When  the  Danavas  were  enc^aged 
in  a  sacrifice  on  the  banks  of  the  Vindu 
lake,  in  the  north  of  the  Kailasha  near 
the  Mainaka  mountains  I  gathered  a 
charming  and  variegated  Vanda  (mass  of 
rough  stones)  of  jewels  and  gems.  I  kept  it 
in  the  house  of  Yrishaparva, 


4 — 5.  O  descendant  of  Bharata,  if  it 
still  exists  there,  I  shall  come  back  with  it. 
1  shall  then  build  a  renowned,  delightful 
and  beautiful  assembly-hall  for  the  Panda- 
vas, which  will  be  adorned  with  all  gems 
and  jewels.  O  descendant  of  Kuru,  there 
is  also  a  club  in  the  Vindu  lake, 

6.  Kept  there  by  the  king  (of  the  Danavas) 
who  killed  with  it  all  his  foes  in  battle, 
it  is  hard  and  strong  and  variegated 
with  golden  knobs, — it  is  capable  of  stand- 
ing great  weight. 

7.  It  can  kill  sdl  foes,  and  it  is  equal  in 
strength  to  one  hundred  thousand  clubs. 
It  is  a  fit  weapon  for  Bhima  as  the  Gandiva 
(bow)  is  yours. 

8.  (There  is  also  in  that  lake)  a  large 
conch -shell  of  loud  sound,  named  Devadatta 
which  was  produced  by  Varuna  (Ocean). 
Ihere  is  no  doubt  I  shall  give  all  these  to 
you." 

9.  Having  said  this  to  Partha,  that 
Asura  (Moya)  went  away  in  a  north-eastern 
direction.  On  the  north  of  the  Kailasha 
near  the  Mainaka  mountains. 

10.  There  is  a  great  peak  full  of  many 
gems  and  jewels,  called  Hiranya  Sringa. 
(There  is)  a  charming  lake  named  Vindu- 
sara  where  (once  dwelt)  king  Bhagiratha. 

11.  He  lived  there  for  a  long  period  with 
the  desire  of  seeing  the  Ganges,  which  is 
called  Bhagirathi  (after  him).  Here  the 
illutrious  lord  of  all  creatures, 

12 — 13.  O  best  of  the  Bharata  race,  per- 
formed one  hundred  g^eat  sacrifices.  There 
were  placed  at  this  spot  for  beauty,  many 
sacrincial  stakes  made  of  gems, — and  many 
sacrificial  altars  made  of  gold  though  not  ac- 
cording to  the  ordinance.  Hereafter  perfor- 
ming those  sacrifices  the  deity  of  ©ne  thous- 
and eyes,  the  husband  of  Sachi,  acquired 
Siddhi  (final  success). 

14.  Here  the  greatly  effulgent  lord  of 
spirits  (Siva),  the  eternal  lord  of  all  crea- 
tures lived  after  creating  all  the  worlds  and 
here  he  was  worshipped  by  all  the  spirits. 

15.  Here  Nara  and  Narayana,  Brahma, 
Yama,  and  the  fifth  Sthanu  performed  sacri- 
fices after  the  expiration  of  one  thousand 
Yugas* 

16.  Here  for  the  establishment  of  virtue 
and  religion  Vasudeva  with  pious  devotion 
performed  his  sacrifices  which  extended 
for  many  long  years. 

17.  Where  Keshava  placed  thousands 
and  tens  of  thousands  of  sacrificial  stakes 
adorned  with  garlands  of  gold  and  innumer- 
able (sacrificial)  altars  of  great  splendour. 

18.  O  descendant  of  Bharata,  going  there 
he  (Moya)   brought   the  club,  the  conch- 


MAHABHARATA. 


f-bcll  and  llie  various  articles  of  crystal  which  i 
belonged  XQ  Vrishaparva,  (the  Danava  ' 
king). 

19.  Going  there  the  great  Asura,  Moya, 
took  all  that  great  wealth  which  was  guard- 
ed by  the  Jakshas  and  Rakshas  and 
Kinkaras. 

20.  Bringing  them  away,  that  Asura 
(Mo>a)  built  with  them  a  matchless  assem- 
bly-hall. It  was  celebrated  throughout 
the  three  worlds,  it  was  beautiful,  it  was 
celestial,  and  it  was  full  of  gems  and 
jewels. 

21.  He  gave  to  Bhimasena  that  best  of 
clubs  (that  was  in  the  lake)  he  also  gave  to 
Aryuna  that  excellent  and  the  best  conch. 

32 — 24.  The  sound  of  that  conch  used  to 
tnake    all    creatures    tremble    in    fear.    O 

freat  king,  the  asaembly-haU  that  Moya 
uilt,  stood  on  golden  pillars,  and  it  occu- 
pied an  area  of  five  thousand  cubits  square, 
possessing  a  most  beautiful  form.  It  (the 
hall)  shone  in  ^reat  splendour  like  the  fire, 
the  sun  or  the  moon.  By  its  great  effulgence 
U  seemed  to  darken  even  the  rays  of  the 
sun. 

25—26.  With  its  effulgence  whiph  was 
the  mixture  of  both  celestial  and  terrestrial 
light,  it  appeared  as  if  it  was  on  fire.  Like 
a  mass  of  new  clouds  rising  in  the  sky,  it 
lulled  the  whole  of  the  view.  It  was  spacious, 
large,  charming,  soothing,  full  of  celestial 
effulgence,  and  Tilled  with  all  sorts  of  e?;- 
cellent  things, — it  was  adorned  with  jeweled 
walls  and  gates, — with  many  pictures  and 
much  wealth.  It  appeared  like  the  work  of 
Vishwakarnia  himself, 

27.  The  Sudharma  (the  assembly-hall) 
of  the  Dasarhas  (Vrishnis) — nay  even  the 
abode  of  Brahma  was  not  so  grand  and 
endued  wi|h  so  much  beauty  as  this 
assembly-hall  built  by  the  intelligent  Moya* 

28.  Being  appointed  by  Moya,  eight 
thousand  Rakshashas,  named  Kinkaras, 
guarded  and  supported  this  assembly-hall* 

29.  They  were  capable  of  ranging  the 
sky,  they  were  fearful,  huge-bodied,  and 
greatly  strong  ;  they  had  blood-like  red  and 
coppery  eyes,  and  arrowy-ears,  they  were 
all  well-armed, 

^o — 31.  In  that  assembly  thall  Moya 
built  a  matchless  tank,  and  in  that  tank 
were  lilies  with  leaves  made  of  dark-coloured 
gems  and  with  stalks  made  of  brilliant  gems  ; 
there  were  also  other  aquatic  flowers  of 
golden  leaves.  Various  kinas  of  water-fowls 

filayed  in  its  waters  ;  it  was  adorned  with 
ull 'blossomed  lotuses  ;  its  water  ^^'astrans- 
paret^t  ;  and  golden -coloured  tortoises  and 
tkh^  played  in  its  bottom  which  was  without 


mud.     A   flight   of  crystal   steps  rose  from 
the  edge  of  the  water  to  the  banks. 

32.  The  gentle  breeze  shook  the  flowers 
that  studded  its  waters;  its  banks  were 
adorned  with  costly  marble  slabs  set  with 
pearls. 

33.  Seeing  that  tank  thus  adorned  with 
jewels  and  precious  stones,  many  kings 
that  came  there  mistook  it  for  land,  and  they 
fell  into  it  with  their  eyes  open. 

34.  The  assembly-hall  was  adorned  with 
many  charming,  large  and  ever  blossoming 
trees|With  green  foliage  and  cool-shade, 

35 — 3^;  And  with  many  gardens,  emitt- 
ing a  delicious  fragrance.  There  were  many 
tanks  adorned  with  swans,  Karandavas 
and  Chakravakas,  The  breezes  carried  the 
fragrance  of  lotuses  that  grew  in  the 
waters  and  flowers  that  grew  in  the  land 
and  ministered  to  the  pleasures  of  the  Pan- 
davas. 

37.  O  king,  having  built  such  an  assem- 
bly-hall in  fourteen  months,  Moya  informed 
Dharmaraja  (Yudhisthira)  that  it  had  been 
completed. 

T/iits  ends  the  third  chapter ^  the  cons- 
truction of  the  assembly  hall  i  in  the 
Sabhakrya  of  the  Sabha  Parva. 


CHAPTER   IV. 
(SABHAKRYA    PARV A)^ContiMiud. 

Vaishampayana  said :— 

1—2. — Having  fed  thousands  of  Brah- 
manas  with  sweetened  milk  mixed  with 
rice,  honey  and  Ghee,  with  fruits  and  roots 
and  with  the  meat  of  boar  and  deer,, 
the  ruler  of  men  king  Yudhisthira  entered 
into  it  (the  palace).  With  food  seasoned 
with  seasamum,  with  yebanti  (a  sort  ol 
vegetable),  with  rice  mixed  with  Ghee^ 

3 — 4.  With  the  various  preparations  of 
meat,  with  various  kinds  of  other  food,  with 
various  suckable  and  drinkable  viands,  with 
unused  robes  and  clothes,  and  with  excellent 
garlands,  the  king  gratified  the  superior 
Brahmanas  that  had  assembled  there  from 
various  directions. 

5.  He  also  gave  them  each  one  thousand 
kine.  O  descendant  of  Bharata,  their  cry 
of  *•  What  an  auspicious  day  I "  rose  to  tWe 
sky. 

6.  Having  worshipped  the  gods  with 
various  kinds  of  music  and  with  numerous 
sorts  of  costly  perfun\es,  that  best  of  the 
Kurus  (Yudhisthira)  entered  (the  hall). 

7.  The  athletes,  actors,  prize- fi^hter^* 
bards  and  praise-singers  exi^ibited  Uietr  skill 


SABHA    PARVA. 


lo  amuse    the    illustrious    son    of    Dharma 
(Yudhisthira.) 

8.  Having  thus  performed  many  cere- 
monies, the  Pandava  (Yudhisthira)  with  his 
brothers  sported  in  that  charming  assembly- 
hall  as  Sakra  (Indra)  in  heaven. 

9.  On  the  seats  in  that  assembly-hall 
sat  with  the  Pandavas  the  Rishis  and  the 
kings  that  came  from  various  countries. 

,0 — 18.  Asita,  Devala,  Satya,  Snrpamali, 
Mahasira,  Arvavasa,  Sumitra,  Maitreya, 
Sunaka,  Vali,  Vaka,  Dalvya,  Sthulasira, 
Krishna  Dwaipayana,  Suka,  Sumanta, 
Jaimuni,  Paila,  the  pupils  of  Vyasa, 
namely  ourselves,  Tittri,  Yajnavalka, 
Lomaharsana  with  his  son,  Apsah- 
mya,  Dhaumya,  Animandavya,  Kausika, 
Damoshnisha,  Traivali,  Parnada,  Vara- 
januka,  Maunjoyana,  Vayubhaksha,  Para- 
sarya,  Sarika,  Valivaka,  Silivaka,  Satyapala, 
Kritasrama,  Jatukarna,  Sikhivam,  Alamva, 
Parijataka,  the  high-souled  Parvata,  the 
great  Rishi  Markendeya,  Pavitrapani,  Sa- 
vama,  Bhaluki,  Galava,  Jangabandu,  Rai- 
bhya,  Kopavega,  Bhrigu,  Harivabhru, 
Kaundinya,  Vabhrumali,  Sonatona,  Kak- 
shivana,  Aushija,  Nachiketa,  Goutama, 
Painga,  Baraha,  greatly  ascetic  Sandilva, 
Kukura,  Venujangha,  Kalapa  and  Katha, 
— all  were  Rishis  of  great  virtue  and  learn- 
ing, with  their  souls  under  complete  control 
and  passions  under  complete  subjugation. 

19 — 20.  These  and  many  others,  as 
numerous  as  the  above,  all  learned  in  the 
Vedas  and  the  Vedangas,  conversant  with 
all  moralities, — all  pure  and  spotless  in  con- 
duct,— waited  upon  the  illustrious  (king)  and 
pleased  him  with  their  sacred  discourses. 
Many  chief  Kshatryas  also  waited  upon 
Dharmaraja  (Yudhisthh-a). 

21 — 23.  The  fortunate  and  virtuous 
Maniaketu,  Bivardhana,  Sangramjit,  Dur- 
mukha,  the  powerful  Ugrasena,  Kaksha- 
sena,  the  lord  of  the  Earth,  the  invincible 
Kshemaka,  the  king  of  Kamvoja,  Kamatha, 
the  mighty  Kampana  who  made  the  Java- 
nas  tremble  at  his  name  as  the  wielder  of 
thunder  Indra  made  the  Asuras  Kalkey- 
as  tremble  at  his  name. 

24 — 31.  Jatasura,  the  king  of  the  Mad- 
rakas,  Kunti,  the  king  of  the  Kiratas, 
Pulunda,  the  kings  of  Anga  and  Banga, 
Pundraka  and  Pandrya,  the  king  of  Udhara 
and  Andhaka,  Samitra,  the  slayer  of  foes 
Saivya,  the  king  of  the  Kiratas,  Sumana, 
the  king  of  the  Yavanas  Chanur,  Devarata, 
Bhoja,  Bhimaratha,  the  king  of  Kalinga, 
Srutayudha,  the  king  of  Magadha,  Yoysena, 
Sukarman,  Chekitana,  that  slayer  of  foes 
Puru,  Ketumana,  Vasudana,  Vaideha, 
ICritakshana,  Sudharma,  Aniruddha,  the 
greatly  strong  Srutayu^  the  invincible  Anu- 


paraja,  the  handsome  Kramajin,  Sisupala 
with  his  son,  the  king  of  Karusha,  the  in- 
vincible and  celestial-like  young  heroes  of 
the  Vrishni  race, — namely  Ahuka,  Viprithu, 
Gada,  Sarana,  Akrura,  Kritavarman,  the 
son  of  Sini,  Satyaka,  Bhismaka,  Ankriti, 
the  powerful  Dyumtsena,  those  chiefs  of 
bowmen,  the  Kaikeyas  and  Yajnasena  of  the 
Somaka  race. 

32 — 34.  These  greatly  powerful  and  all 
well-armed  and  wealthy,  Ketuman  and 
VasAimana  and  many  other  Kshatryas, 
as  numerous  as  the  above, — and  all  con- 
sidered to  be  the  foremost  (men  amongst 
the  Kshatryas)  wailed  on  that  assembly- 
hall  upon  the  son  of  Kunti  Yudhisthira. 
O  king,  those  powerful  princes  that  learnt 
science  of  arms  from  Aryuna,  dressing 
themselves  in  deer  skins,  and  those  princes 
of  the  Vrishni  race, 

35.  Namely,  the  son  of  Rukmini 
(Pradyumna),  Samba,  Yuyudhana,  the  son 
of  Satyaka  (Satvaki),  Sudharmana,  Ani- 
rudha,  Saibya,  these  foremost  of  men  (all 
waited  upon  Yudhisthira). 

36 — 40.  O  lord  of  the  earth,  these  and 
many  other  kings,  (waited  upon  Yudhis- 
thira) the  friend  of  Dhananjaya  (Aryuna) 
Tamvaru,  Chitrnsena  with  his  ministers,  and 
many  other  Gandharvas  and  Apsaras,  all 
well-skilled  in  singing  and  playmg  music, 
and  expert  in  cadence,  and  also  the  Kinna- 
ras,  well -skilled  in  measures  and  motions,  all 
at  the  command  of  Tumvaru  waited  upon  and 
amused  the  sons  of  Pandu  and  so  aid  also 
the  Rishis  (that  were  present  there)  by  sing- 
ing celestial  songs  in  proper  and  charming 
voices.  Those  best  of  men,  those  men  of  rigid 
vows,  those  men  with  heart  devoted  to  truth 
all  waited  upon  Yudhisthira,  as  the  celes- 
tials wait  upon  Brahma  in  heaven. 

Thus  ends  the  fourth  chapter  ^  the  entry 
to  the  assembly 'hall f  in  the  Sabhakrya  of 
the  Sabha  Parva. 


CHAPTER    V. 

(LOKAPALA  SABHAKHYANA 
PARVA.) 

Vaishampayana  said  :— 

1.  O  descendant  of  Bharata,  when  the 
illustrious  Pandavas  were  seated  in  it  (the 
assembly-hall)  with  the  chief  Gandharvas, 
there  came  Narada, 

2.  The  celestial  Rishi  who  was  learned 
in  the  Vedas  and  the  Upanishadas,  who  was 
worshipped  by  the  celestials,  who  was 
learned  in  the  histories  and  the  Puranas,who 
was  well-versed  in  all  that  had  happened  in 
old  Kalpasy 

3.  who  was  well-skilled  in  Naya,  and  in 
(h'^  truths  of    moral  science,  who  was  the 


6 


MAHA&IIARATA. 


possessor  of  the  complete  knowledge  of  the 
Angas»  and  a  perfect  master  of  reconciling 
contradictory  texts, 

4.  Who  was  eloquent,  resolute, intelligent, 
learned,  possessor  or  powerful  memory,  learn- 
ed in  the  science  of  vnoraMiy  and  politics, 
proficient  in  distinguishing  inferior  things 
from  the  superior, 

5.  Skilled  in  drawing  inferences  from 
evidence,  competent  to  jud^e  of  correctness 
or  incorrectness  of  syflogisiic  statements 
consisting  of  five  propositions,  capable  of 
answering  successfully  (the  queries)  of 
Vrihaspati, 

6.  Who  was  a  msm  with  definite  conclu- 
sions properly  framed  about  Dharma, 
Artha,  Kama  and  Moksha  (salvation),  who 
was  a  man  with  a  great  soul  seeing  the 
universe  above,  below,  and  around  as  if  it 
were  present  before  his  eyes,  who  was  a 
master  of  Sankhya  and  Ko^a  (Philosophies), 
and  who  was  ever  desirous  of  humbling  the 
Devasand  the  Asuras  by  fomenting  quarrels 
amongst  them, 

7.  Who  was  learned  in  the  science  of  war 
and  treaty, proficient  in  making  dispositions  of 
things  by  guesses,  the  teacher  of  six  sciences 
(of  treaty,  war,  march,  defending  military 
posts,  stratagem  by  ambuscade  &c)  and 
learned  in  all  the  Shastras, 

8 — 9.  Who  was  fond  of  war  and  music, 
and  incapable  of  being  repulsed  by  any 
science  or  learning.  Possessed  of  these  and 
many  other  accomplishments,  the  greatly 
effulgent  Rishi  Narada  with  many  other 
Rishis,  after  having  travelled  over  all  the 
world,  came  (at  last)  to  the  assembly  •hall. 

10.  O  king,  the  celestial  Rishi  of  im- 
measurable effulgence  was  accompanied  by 
Panjata,  the  intelligent  Raivata,  Saumya 
and  Sumukha. 

1 1.  The  Rishi  who  moved  about  with  the 
speed  of  mind  was  filled  with  joy  on  seeing 
the  assembly-hall  of  the  Pandavas.  The 
Brahmana  (Narada)  wishing  him  victory 
uttered  blessings  on  Dharmaraja  (Yudhis- 
thira). 

12.  Seeing  the  Rishi  Narada  arrived 
(in  the  assembly -hall),  that  best  of  the  Pan- 
davas (Yudhisthira)  learned  in  all  religious 
precepts,  soon  stood  up  with  his  brothers. 

13.  Bowing  low  with  humility,  he  saluted 
him  with  joy,  and  hither  offered  him  with 
due  ceremonies,  a  befitting  seat. 

14.  The  virtuous  (king)  offered  him  kine, 
Arghya  and  Madhufarka  (a  preparation  of 
honey).  He  worshipped  him  with  gems 
and  jewels  and  with  his  whole  heart. 

15.  He  (Narada)  was  gratified  by  receiv- 
ing the  worship  from  Yudhisthira  in  proper 


|orm.  Having  been  thus  worshipped  by  all 
the  Pandavas,  the  great  Rishi,  learned  in 
the  Vedas,  spoke  to  Yudhisthira  the  follow- 
ing words  on  Dharraa,  Artha  and  Kama. 

Karada  said:— 

16.  Is  the  wealth  you  are  earning  spent 
in  proper  objects  7  Does  your  mind  take 
pleasure  in  virtue  ?  Are  you  enjoying  the 
pleasures  of  life  ?  Do^  not  your  mind  sink 
under  their  weight  ? 

17.  O  chief  of  men,  do  you  continue  in 
the  noble  conduct  consistent  with  Dharma 
and  Artha  with  respect  to  the  three  classes 
(good,  bad  and  indifferent)  of^  your  subjects 
as  practised  by  your  ancestors  7 

18.  Do  you  injure  religion  (Dharma) 
for  the  sake  of  profit  (Artha),  or  profit  for  the 
sake  of  religion,  or  both  religion  and  profit 
for  the  sake  of  pleasure  which  easily  tempts 
men? 

19.  O  foremost  of  pious  men,  O  (kinsr) 
learned  in  the  timeliness  (of  everything),  do 
you  dividing  your  time  judiciously  follow 
religion,profit  and  pleasure? 

20.  O  sinless  one,  do  you  attend  with  the 
six  attributes  of  kings,  to  the  seven  means  7 
Do  you  examine  after  surve>4ng'  jrour  own 
strength  and  weakness  and  the  fourteen 
possessions  (of  your  enemies)  7 

21.  O  foremost  of  pious  men,  O  descen- 
dant of  Bharata,  do  you  attend  to  the  eight 
occupations,  having  surveyed  your  own  and 
your  enemy's  means  and  also  having  made 
peace  (with  your  enemies)  7 

22.  O  best  of  the  Bharata  race,  have 
your  seven  chief  officers  of  state  been 
tempted  by  your  enemies  ?  Have  th^ 
become  idle  for  the  wealth  they  have  earned  ? 
Are  they  all  attached  to  you  ? 

23.  Your  counsels  are  not  surely  divul- 
ged by  your  trusted  and  disguised  spies,  or 
by  yourself  or  by  your  ministers. 

24.  Do  you  ascertain  what  your  friends, 
your  enemies  and  the  ascetics  are  doing  ? 
Do  you  make  war  and  peace  at  the  proper 
time? 

25—26.  Do  you  observe  neutrality  to- 
wards the  ascetics  and  towards  those  that 
show  neutrality  towards  you  7  O  hero, 
have  you  appointed  as  your  ministers  men  like 
yourself,  men  who  are  old  and  pious,  who  are 
capable  of  understanding  what  should  be 
done  and  what  should  not  be  done,  who  are 
nobly  bom  and  who  are  attached  to  you  7 
O  descendant  of  Bharata,  the  ministers  are 
the  basis  of  the  victories  of  kings. 

27.  O  child,  is  your  kingdom  protected 
by  ministers,  learned  in  the  Shastras^  men 
who  are  keeping  all  counsels  secret?    Th© 


SABHA  PARVA. 


enemies    are  surely  not  destroying  it  (the 
kingdom). 

28.  You  have  not  (surely)  become  a 
slave  to  steep.  Do  you  get  up  from  sleep 
at  the  proper  time?  O  king  learned  in 
(the  m3rsteries  of)  Artha,  do  you  think  at 
the  dead  of  night  what  you  should  do  and 
what  you  should  not  do  ? 

29.  You  do  not  surely  settle  any  thing 
alone  or  take  advice  of  many.  Counsels 
received  from  the  ministers  surely  do  not 
spread  all  over  your  kingdom. 

30  Do  you  without  procrastination  accom- 
plish measure  of  great  utility  that  can  be 
easily  accomplished  ?  Such  measures  are 
surely  never  obstructed  (in  your  kingdom). 

31  •  Do  the  ends  of  all  works  come  to  your 
sight  ?  Are  they  all  fearlessly  examined  ? 
Once  commencing  any  work  are  they  given 
up  and  begun  again  T  Do  they  fall  into 
confusion  at  the  commencement  ? 

32 — ^33.  O  king,  do  you  accomplish  your 
works  by  men  that  are  trusted  ancl  incorrup- 
tible and  that  possess  of  practical  experience  ? 
O  hero,  people  surely  know  only  the  measures 
diat  have  been  accomplished  or  partially 
accomplished,  and  surely  they  can  not  know 
those  that  are  merely  in  contemplation. 
Have  you  appointed  teachers,  learned  in  all 
the  Shastras  and  reli^ous  precepts,  for  the 
princes  and  for  the  chief  warriors  ? 

34.  Do  you  purchase  one  single  learned 
man  in  exchange  of  one  thousand  ignorant 
men  7  The  learned  man  confers  the  greatest 
good  at  the  time  of  distress. 

35.  Are  all  your  forts  always  kept  filled 
with  treasure,  food,  weapons,  water,  engines, 
and  instruments,  and  are  they  protected  by 
artizans  and  bowmen  7 

36.  Even  one  single  minister  who  is 
intelligent,  heroic,  self-controlled,  and  dis- 
criminating confers  the  greatest  good  on  a 
king  or  on  a  king's  son. 

37.  Do  you  ascertain  by  means  of  three 
and  three  spies  who  are  all  unaccounted 
with  one  another  everything  about  the 
eighteen  Tirthas  of  the  enemy  and  fifteen 
of  your  own  means  ? 

38.  O  slayer  of  foes,  do  you  watch  your 
enemies  with  all  possible  care  and  attention 
and  do  you  accomplish  this  unknown  to 
them  7 

39r---4i.  Does  your  honoured  priest  possess 
humility  and  purity  of  blood  7  Is  he  without 
jealousy  and  illiberality  7  Is  he  renowed  7 
Has  some  well»bebaved,  intelligent  and 
simple  Brahroana  learned  in  the  ordinances 
been  employed  by  you  to  perform  your  daily 
rites  before  tbe  sacred  fire  7  Does  be  always 
feiaiod  you  io  proper  tune  as  to  when  your 


Homa  (sacrifice)  has  been  performed  and 
when  it  should  be  performed  (again)  7  Is  the 
astrologer  you  have  employed  competent  in 
reading  physiognomy  and  interpreting  om- 
ens and  in  neutralising  the  disturbances  of 
Nature  7 

42.  Have  you  appointed  respectable 
servants  in  respectable  posts,  indifferent 
ones  in  indifferent  posts  and  low  ones  in 
low  posts  7 

43.  Have  you  appointed  in  high  posts 
ministers  who  are  guileless  and  well- 
conducted  from  generations  to  generations, 
and  who  are  above  the  common  people  7 

44.  O  best  of  the  Bharata  race,  your 
subjects  are  not  (sorely)  oppressed  by  your 
severe  rule.  Do  your  ministers  govern  your 
kingdom  always  receiving  all  orders  from 
you  7 

45.  Do  they  ever  slight  you  as  the  sacri- 
ficial priests  slight  men  that  are  fallen  (front 
religious  path),  or  as  wives  slight  their  hus- 
bands who  are  proud  and  who  are 
debauchees  7 

46.  Is  your  commander-in-chief  brave, 
intelligent,  patient,  well-conducted,  nobly 
bom,  competent,  devoted  to  you  and  a  man 
of  confidence  7 

47.  Do  you  treat  with  respect  and  regard 
the  chiefs  (generals)  of  your  army,  who  are 
experts  in  every  kind  of  war-fare,  who  are 
pushing,  who  are  well-behaved  and  endued 
with  great  prowess  7 

48.  Do  you  give  to  your  soldiers  their 
proper  rations  and  pay  at  (the  appointed) 
time  7  Surely  you  do  not  oppress  them  by 
withholding  from  them  (their  rations  and 
pay). 

4Q.  Are  you  aware  that  the  misery  caused 
by  the  arrears  of  pay  and  the  irregularity 
of  the  issue  of  rations  create  mutiny  amongst 
the  soldiers  7  The  learned  men  call  it  the 
greatest  of  all  mischiefs. 

50.  Are  all  the  chief  men  (of  your  king- 
dom) nobly  born  7  Are  they  all  attached 
to  you  7  Are  they  ready  to  give  their  lives 
cheerfully  for  you  on  the  field  of  battle  7 

51.  Surely  (in  your  kingdom)  a  man  who 
is  beyond  all  control  does  not  out  of  desire 
rule  at  pleasure  over  things  pertaining  mili- 
tary affairs. 

52.  Does  a  man  who  shows  exceptional 
merit  m  an  act  gtt  from  you  more  regard, 
and  abo  an  increase  of  rations  and  pay  7 

53.  Surely  you  reward  by  bestowing 
wealth  and  proper  honours  on  men  of  learn- 
ing and  humility,  and  men  who  are  skilled 
in  every  kind  of  knowledge. 

54.  O  best  of  the  Bharata  race,  da 
you  suppoft  the  wives  and  children  of  those 


MAHABtlARATA* 


tliat  have  given  their  lives  for  you,  and  those 
that    have    fallen    into   distress     for    you  ? 

55.  O  son  of  Pritha,  do  you  cherish  as 
your  sons  the  enemy  who  having  been 
vanquished  in  battiei  comes  to  you  from 
fear,  who  has  become  weak  and  who  has 
saught  your  protection  ? 

56.  O  lord  of  earth,  do  the  people  of  all 
the  world  consider  you  an  embodiment  of 
impartiality  ?  Can  they  come  to  you  fear- 
lessly as  if  you  are  their  mother  and  father  ? 

57.  O  best  of  the  Bharata  race,  do  you 
Reflecting  well  upon  the  three  kinds  of  forces, 
(at  once  )march  against  your  enemy  when 
you    hear  that  he  Is  in   distress? 

58 — ^59.  O  chastiser  of  foes,  when  the 
(proper)  time  comes,  taking  into  your  consi- 
deration all  the  omens  you  might  see  and  hav- 
ing been  convinced  that  the  resolutions  you 
have  formed  and  their  unsuccesses  depend 
on  the  twelve  Mandalas  and  havingp  paid 
your  troops  their  pays  do  you  begin  your 
march  ?  O  great  king,  O  chastiser  of  foes  1 
do  you  give  gems  and  jewels  to  the  chief 
officers  of  the  enemy  as  they  (each  of  them) 
deserve  without  the  knowledge  of  the 
enemy  ? 

60.  O  son  of  Pritha,  do  you  try  to 
conquer  your  angry  enemies  who  are  slaves 
to  their  passions  ?  Do  you  do  it  by  conquer- 
ing your  own  soul  and  getting  mastery 
over  your  own  passions  ? 

61.  Before  you  march  against  your 
enemy  do  you  properly  employ  the  four  arts 
of  conciliation,  gift  of  wealth,  production 
of  disunion  and  the  application  of  strength  t 

62.  O  king,  do  you  march  against  your 
enemy,  after  first  strengthening  your  own 
kingdom  7  Having  marched  against  them,  do 
you  try  your  best  to  obtain  victory  over 
them?  Having  conquered  them  with  your 
might  do  (afterwards)  you  protect  them  ? 

63.  Are  your  Chamus  consisting  of  four 
kinds  of  troops,  each  furnished  with  eight 
limbs  (wings)  after  having  been  well-trained 
by  superior  officers  led  out  against  your 
enemy  ? 

64.  O  chastiser  of  foes,  O  great  king, 
1n  having  to  the  kingdom  of  your  enemy  you 
surely  do  not  kill  your  enemies  without 
regarding  seasons  of  reaping  or  famine 
(raging). 

65.  Do  the  various  servants  in  your  own 
kingdom  and  those  of  your  enemies  con- 
tinue to  carry  on  their  respective  duties  ?  Do 
they  continue  to  protect  one  another  ? 

66.  O  great  king,  you  have  surely  ap- 
pointed trusted  servants  to  look  after  the 
lood  you  eat,  the  robes  you  wear  and  the 
perfume  you  use. 


67—68.  O  king,  arc  your  treasury,  bams, 
stables,  arsenals,  and  female  apartments 
well -guarded  by  servants  who  are  ever 
devoted  to  you  and  who  always  seek  ^xnir 
welfare  ?  You  no  doubt  first  protect  your- 
self from  your  domestic  and  public  servants  ; 
and  you  then  protect  those  servants  from 
your  relatives  and  last  of  all  you  no  doubt 
protect   all  of  them   from  one  another. 

69.  Can  any  body  know  in  the  forenoon 
any  of  your  extravagance  in  drink,  in  sports 
(gambhng)  and  in  women  ? 

70^71.  Is  your  expense  always  covered 
by  a  half,  a  third  or  fourth  part  of  your  in- 
come ?  Do  you  always  cherish  with  food 
and  wealth  your  relatives,  superiors,  mer- 
chants, the  old,  the  helpless,  the  protected 
and  the  distressed  ? 

72.  Do  your  accountants  and  clerks  em- 
ploy in  looking  after  your  income  and  ex- 
penditure always  inform  you  in  the  forenoon 
all  about  your  income  and  expenditure  7 

73.  You  surely  do   not  dismiss  without 
fault  servants  who  are  able   in   work,    who 
are    popular     and  who    are  always   devo- 
ted to  your  welfare. 

74.  O  descendant  of  Bharata,  do  you 
appoint  after  duly  examining  them  (alt  the 
three  classes  of  men,  namely) — the  good, 
indifferent  aud  the  bad  in  posts  to  which 
they  are  respectively  fit  to  be  appointed  ? 

75.  O  king,  do  you  appoint  men  who 
are  thievish,  who  are  open,  to  temptation , 
who  are  under  age  7 

76.  Do  you  oppress  (the  people  oO  your 
kingdom  by  the  help  of  thievish  men  or  by 
men  who  are  open  to  temptation  or  by 
minors  or  by  women  ?  Are  the  peasants  of 
your  kingdom  contented  7 

77.  Are  large  tanks  dug  in  your 
kingdom  at  proper  distances,  for  which 
agriculture  is  not  in  your  realm  entirely  de- 
pendent on  rains  7 

78.  Are  the  agriculturists  in  your  king- 
dom in  want  of  food  or  seed?  Do  you 
kindly  advance  them  loan  (of  seed  grain) 
taken  only  a  fourth  part  over  evefy  hun- 
dred (seer,  maund  &)  ? 

79.  O  child,  do  the  four  kinds  of  Barta 
(agriculture,  trade,  cattle  rearing  and  lend- 
ing in  interest)  are  carried  on  (in  your  king- 
dom) by  honest  men  7  O  child,  upon  these 
depend  the  happiness  of  your  subjects. 

80.  O  king,  do  the  five  wise  and  brave 
men  employed  in  the  five  chief  jports, — 
(namely  mat  of  protectinj^  the  city,  tort,  the 
merchant  and  the  agriculturists  and  of 
punishing  the  criminals)  always  do  good  t<» 
your  kingdom  by  working  in  unison  7 


SAtt^A  ^AttVA. 


9 


ftl,.  Have  itie  vilUgcs  bcc^i  made  (by 
Vou)  like  towns  and  the  outskirts  of  towns 
like  villages  for  the  protection  of  your  city  ? 
Are  thty  all  undeir  your  supervision  Aid 
Sway  7 

S2.  Are  the  thieves  and  the  robbers  that 
^teal  irt  your  cit^'  and  loot  your  towl\s  pursu^ 
ed  by  your  soldiers  over  even  and  urt^ven 
|^rouinds7 

83.  Do  yoil  cen^le  ^^  {protect  the 
women  ?  You  surely  do  hot  place  any  con*- 
fidence  on  them^  ot  divulge  aily  secret  before 
ai\y  of  them  t 

S4.  O  king>  hearing  of  any  danger^ 
<ind  even  reflecting  over  it)  do  you  lie 
in  the  inner <-appartments  and  enjoy  luxury 
there  r 

85 — 86.  O  king,  O  son  of  Pa«du>  havinjgf 
slept  during  the  second  and  the  third  divi- 
sions of  the  night,  do  you  reject  over  Dharma 
and  Artha  <in  the  last  division  of  the  night)  7 
Do  your  accompanied  by  your  ministers, 
learned  in  the  mystery  of  Time,  show  your- 
self weH«-adornea  to  your  people  after  wak- 
ing at  the  proper  time? 

87.  O  chastiser  of  foes,  do  men  attired 
in  purple  clothes,  armed  with  swords  and 
adom^  with  ornaments,  stand  by  you  to 
protect  >'our  person  ? 

88.  O  kii\g,  do  you  conduct  yourself  like 
Varna  (the  God  of  justice)  in  meting  out 
proper  punishments  to  those  that  deserve  it, 
and  also  proper  worship  to  those  that  de- 
serve it  7  Do  you  do  this  equally  to  those 
t*iat  are  dear  to  you  and  to  those  that  you 
do  not  like  7 

89.  O  <iot\  of  Pritha,  do  you  take  care  of 
your  bodily  ailments  by  taking  medicines 
»nd  also  taking  recourse  to  fasts  and  regu- 
larity of  dct,  and  ot  your  menta'  11  ne^s,  by 
taking  advice  of  the  old  men  7 

90.  The  physicians  that  have  been 
appointed  by  you  to  look  after  your  health 
are  surely  learned  in  the  eight  divisions  (of 
the  science  cf  treatment)  7  They  are  sure- 
ly all  attached  to  you  and  devoted  to 
you  7 

91.  O  king,  out  of  covetuousness,  or  folly 
or  pride  you  surely  never  fail  to  decide  the 
case  betoveen  the  plaintiff  and  the  defendant 
who  come  to  you  7 

92.  Do  you,  out  of  covetuousness  or 
follyi  deprive  of  the  pensions  of  the  men 
that  have  come  to  you  for  protection  out  of 
inistf  ulness  or  love  7 

^93*  Do  the  citizens  and  the  people  of  your 
kingdom,  being  bought  by  your  enemies 
(with  bribe),  try  to  create  a  quarrel  with  you 
by  forming  into  an  united  party  7 


94.  Arc  ydur  enemies, — especially  those 
that  Are  weak, — always  repressed  by  you 
\Vith  the  help  df  your  troops?  Are  those 
that  Are  sti^ong  repressed  with  the  help  of 
good  counsel  or  with  the  help  of  both  good 
Counsel  and  troops  7 

95 V  Are  all  your  principal  (tributary 
chiefs)  rulers  of  land  attached  to  you  7 
Are  they  ready  to  give  their  lives  for  }xiu,  iC 
they  arc  Commanded  by  you  7 

96.  Do  ^ou  worship  Brahmanas  and  wise 
rtiert  aCCordmg  to  their  respective  merits  as 
regards  their  knowledge  In  all  the  branches 
of  learning  7  Such  Worship  is  undoubtedly 
beneficial  to  you. 

97.  Have  you  yoUr  faith  in  the  religion 
based  on  the  three  ( Vedas)  and  t  illowed  1  y 
men  who  have  gone  bef  jre  you  7  Do  you 
with  care  follow  the  practices  practised  by 
thenl  t 

98k  Are  the  accomplished  Brahmanad 
entertained  in  your  presence  with  delicious 
and  nutritive  food  in  your  house?  £>o 
they  get  (proper)  DakshiHas  after  the 
feast  T 

99.  With  steadiness  of  mind  and  with 
complete  self-possession,  do  you  try  to  per* 
t  >rm  V'djpaya^  Pu^iarika  and  other  sacri* 
fices  with  all  necessary  riteS  7 

itK>.  Do  you  bow  your  head  to  your  ve» 
latives  and  to  your  superiors^  to  the  gods>  to 
the  ascetics,  to  old  men,  to  the  large  trees 
that  are  so  beneficial  (to  men),  ana  to  the 
Brahmanas  7 

ioi»  O  sinless  one,  you  do  Aot  surely 
inspire  anger  or  create    grief    in    another 

f>erson  7    Do  men  that  are  capable  of  grant* 
ngyou  auspicious  fruits  always    stand    at 
your  side  7 

I02»  O  sinless  onC)  are  your  disposition 
and  practice  such  as  I  have  described,  and 
such  as  always  lengthen  the  period  of  lifei 
spread  fame  and  help  the  cause  of  Dharroai 
Artha  and  Kama  7 

103V  He  who  conducts  himself  thus 
never  finds  his  kingdom  distressed  Or  afflict •» 
ed.  Such  a  king  subju^tes  the  whole  earth 
and  enjoys  great  happiness. 

!o4 — 105.  O  best  of  men»  rto  Well'^beloved^ 
pure-souled  and  respected  person  is  surely 
deceived  and  his  life  is  not  taken  Irt  a  false 
charge  of  theft  by  your  ministers)  who  arc 
ignorant  of  Shattfas  and  who  are  covetuous  7 
Your  ministers  do  surely  neveri  out  of  cove- 
tuousness, allow  a  real  thief  to  escape,  know- 
ing him  to  be  such  and  after  arresting  him 
with  the  booty  on  him  7 

■  ♦ 

106.  O  descendant  of  Bharata,  your 
ministers  being  bribed  do  never  decide 
Wrongly  the  disputes  that  ari>e  beiwctn  iItc 
poor  and  the  rich  ? 


to 


MAUABIIARATA. 


•  107 — no.  Do  you  keep  yourself  aloof 
from  the  fourteen  vices  of  kings, 
namely,— atheism,  untruthfulness,  anger, 
carelessness,  procrastination,  non-vrsiling 
the  wise,  idleness,  restlessness  of  mind, 
taking  counsel  with  one  man  only,  consulta- 
tion with  persons  ignorant  of  the  science 
of  Artha,  abandonment  of  a  settled  plan, 
divulg^nce  of  counsels,  unaccomplishment 
of  beneficial  projects  and  undertaking  every- 
thing without  reflection?  O  king,  even 
those  kings  that  are  firmly  seated  on  their 
thrones  are  ruined  by  these  (vices). 

no*  Has  your  study  of  the  Vedas  been 
successful  ?  Have  your  wealth,  the  know- 
ledge of  Shastras  and  marriage  been  success- 
ful? 

YucDiistlura  said  :— 

111.  O  Rishi,  how  do  the  study  of  the 
Vedas,  wealth,  wife  and  the  knowledge  of 
Sftastras  become  successful  ? 

Narada  said  :— 

112.  The  study  of  the  Vedas  is  success- 
ful when  he  who  studies  it  perfonns  Agni* 
hotra  sacrifice.  Wealth  is  successful  when 
the  possessor  of  wealth  enjoys  it  himself  and 
gives  It  away  in  chanty.  Marriage  is 
successful  when  the  wife  is  enjoyed  and 
when  she  bears  offspring.  The  knowledge 
of  the  Shastras  is  successful  when  it  results 
in  humility  and  good  conduct. 

Vaishampayana  said :  — 

113.  Havine  tokl  this  the  greatly  ascetic 
Rishi  Narada  then  again  askedthe  virtuous- 
minded  Vudhisthira. 

Harada  said  \— 

114— -115.  O  khig,  do  your  officers  who 
arc  paid  from  the  taxes  to  be  realised 
from  merchandise,  take  only  their  just 
dues  from  the  merchants  that  come  from 
distant  places  (to  your  kingdom)  with  the 
desire  of  gain  ?  Ace  the  merchants  and 
traders  well-treated  in  your  capital  and 
kingdom  ?  Are  they  capable  of  bringing  their 
goods  without  being  any  way  deceived  ? 

1 16.  O  child,  do  you  daily  listen  to  the 
words  fraught  with  Oharma  and  Artha,  the 
words  of  old  men  learned  in  the  science  of 
Artha  and  capable  of  pointing  out  the  ways 
of  (both)  Dharma  and  Artha  ? 

117.  Are  Ghee  SLXxd  honey  presented  to 
Brahmanas  for  the  increase  of  crops,  kine, 
fruits,  flowers  and  virtue  ? 

118.  Do  you  always  give  to  the  artizans 
employed  in  your  works  all  the  materials 
thjit  are  required  for  their  construction  and 
ci1<?o  then'  wages  at  periods  (at  least)  not 
extending  more  than  four  months^ 


iig.  O  great  king,  do  you  examine  t))e 
works  done  for  you  ?     Do  you  praii^e   bcfbrc 

food  men   those  that  are  employed  by  you? 
)oyou  reward  them  after  showing   towards 
them  due  respect  ? 

120.  O  best  of  the  Bharata  race,  O  lord, 
do  you  follow  all  the  Sutras  (aphorisms)  of 
the  sages, — especially  those  in  respect  of  ele- 
phants, horses  and  chariots. 

121.  O  best  of  the  Bharata  race,  arc  the 
Sutras  regarding  the  science  of  arms  and 
also  those  regarding  instruments  so  neces- 
sary (for  attacking)  K>rtified  towns,  carefully 
studied  in  your  house  ? 

122.  O  sinless  one,  are  you  acqtxainted 
with  all  weapons,  all  mysterious  incantations 
and  with  all  the  secrets  of  poison  destructive 
of  all  enemies  ? 

123.  Do  you  protect  your  kingtk>m  from 
the  fear  of  fire,  snakes,  other  <:amivorous 
animals,  diseases  and  Rakshashas  ? 

124.  O  (hero),  learned  in  all  vlrtuotis 
precepts,  do  you  cherish  like  a  father  the 
blind,  the  dumb,  the  lame,  the  deformed,  the 
friendless,  and  also  the  homeless  ascetics  ? 

125.  O  great  king,  have  you  banished 
from  you  the  six  evils  (to  which  human  fiesh 
is  heir  to),  namely  sleep,  fear,  anger,  weak- 
ness of  mind  and  procrastination  ? 

Vaishampayana  said  :— 

126.  Having  heard  these  words  of  that 
best  of  Brahmanas,the  celestial-like  Narada 
and  having  been  pleased  with  what  he 
heard|  the  best  of  the  Kuiu  nee,  the  high- 
souled  king  (Vudhisthira)  bowed  down  to 
h*m  and  worshipped  his  feet. 

Yudhisthira  said  :— 

127.  I  shall  do  what  you  have  sakl.  My 
knowledge  has  increased  by  your  instruc- 
tions. 

Vaishampayana  said  :— 

Having  said  this,  the  king  did  as  he  was 
directed  and  gained  (the  sovereignty  of) 
the  earth  bounded  by  the  belt  of  sea. 

Narada  said  :— 

128.  The  king  who   is  ever  engaged  in 
the  protection  of  the  four  Sftp&9iii^^  lour 
chief  casts)  passes  his  days  in  happiP^^  ^ 
this  world  and  attains  the  region  of  ^^^^^ 
(Indra)  in  the  next  (world)* 

Thus  ends  the  fifth  chapter ^  the  hC* 
of  Lokapalast  in  Lokapala  Savakl^  ^ 
the  Sabha  Parva* 


■ 


SABHA   FARVA. 


TIP 


CHAPTER    Yl. 

(LOKAPALA   SAVAKHYANA 

PAKW  A)— Continueii. 

C Vaishampayana  said  :~- 

1.  At    the    end    of    the     Brahmarshi'a, 

(Narada's)  words,   Dharmaraja  Yudhisthlr.i 

duly  worshipped  him  ;  and  then  having  been 

commanded   by   liim   he     replied     in  detail 

(to  the  questions  asked  by  the  Rishi.) 

Tudhiffthira  said  :— 

2.  O  blessed  one,  the  truth  of  religion 
sifKl  morality  indicated  by  you  are  just  and 
proper,  I  dyly  observe  them  to  the  best  of 
my  power. 

3.  There  is  no  doubt  that  the  acts  pro- 
perly performed  by  the  kings  of  the  olden 
days  should  be  regarded  as  having  borne 
proper  fruit  and  having  been  undertaken  from 
sound  motive  for  the  attainment  of  proper 
objects. 

4.  O  lord,  I  wish  to  walk  in  the  virtu- 
ous path  of  those  kings ;  but  we  are  not  able 
to  walk  along  it  like  those  self-controlled 
motiarchs. 

VaishaaqpaTana  said : 

5—^.  The  greia\y  effulgent  son  of 
Pandu,  Yudhisthtra,  having  received  with 
reverence  the  words  of  Narada,  and  having 
also  replfati  to  the  Rishi,  reflected  for  some 
time.  G^fttng  a  proper  opportunity  the 
king  who  sat  by  the  side  of  the  Rishi 
capable  of  going  everewhere  at  will  asked 
him  thus  in  the  presence  of  the  assembly 
of  kings. 

Tndhistliira  said  :— 

7.  You  possess  the  speed  of  mind,  you 
roam  over  various  worlds  created  in  the 
days  of  yore  by  Brahma,  thus  everywhere 
seeing  everything  in  them. 

-8.  O  Brahmana,  tell  me  I  ask  you,  rf  yow 
have  ever  befofe  seen  anywhere  an  assem- 
bly-hall like  ihis  one  belonging  to  me  or 
superior  to  it. 

Vaidiampayana  said  :-- 

9.  Having  heard  the  words  of  Dharma- 
raja  (Yudhisthira),  Narada  smil  ng  by  an- 
swered the  Pandava  in"  these  sweet 
words. 

Karadasaid:— 

10.  O  chUd,  O  king,  O  descendant  of 
;  Bharata,  I  have  never  heard  nor  seen 
t^  amotD^t  men  any  assembfy-holl  built  of 
k|||  g?m»  and  precious  stones  like  this  one  be- 
!^ '  longing  to  you. 


II.  {  shall  describe  to  you  the  assembJ)^^ 
lialls  of  the  regions  of  the  king  of  the  Pitris- 
(Yama),  of  the  intelligent  Varuna,  of  Indra, 
and  of  the  diety  whose  abode  is  on  the 
Kailasha  (Kuvera). 

12 — 13.  I  shall  (also)  describe  to  you  the 
assembly-hall  of  Brahma  that  dispells  all 
misery.  All  these  assembly -halls  exhibit  in 
their  structure  both  celestial  and  human 
designs  and  present  every  kind  of  form  that 
exists  in  the  Universe.  They  are  wor- 
shipped by  the  celestials,  the  Pitris,  the 
Oanas,  the  Sadhyas,  the  sclf-controUed 
ascetics  engaged  in  sacrifices  and  the  mild 
Rishis  that  are  ever  employed  in  the  Vedic 
sacrifices  with  Dakskinas.  O  best  of  the 
Bharata  race,  if  your  mind  is  set  upon  hear* 
ing  all  this,  (1  shall  describe  them  to  yoa)» 

Vaishampayana'said  :— 

14.  Having  been  thus  addressed  by 
Narada,  Dharmaraja  Yudhisthira  with  alt 
the  excellent  Brahmanas  (that  were  present 
there)  joined  hfs  hands. 

15.  The  high-minded  Dharmaraja  then* 
thus  spoke)  to  Narada,  "Describe  to  us  all 
those  assembly-halls.  We  desire  to  hear 
(all  about  them)  from  you; 

16.  O  Brahmana,  which  Sabha  (assem- 
bly-hall) is  made  of  what  articles  ?  What  is- 
the  area  of  each,  and  what  is  the  length  and^ 
breadth  of  each?  Who  waits  upon  the- 
Grandsire  in  his  Sabha,?" 

17.  Who  waits  u|^on  the  king:  of  the  ce- 
lestials   Vasava  (lndra)r   upon  the  son  of 
Vivas wata  Yama,  upon  Varuna,    and  upon? 
Kuvera  in  their  assembry-halls  ? 

18.  O  Brahmarshi,  tell  us  all  about  this. 
We  all  together  desire  to  hear  you  describe 
them.    We  are  full  of  gceat  curiosity." 

19.  Having  been  thus  addressed; Narada 
replied,  "O  king,  hear  allabout  these  Sabhas- 
one  after  the  other." 

Thus  ends  the  sixth^cliapterr  the   inquiry 
about  SabhaSf  in  the  Lokapala  Sal>liakhya* 
na  of  the  Sabh^  Parva, 


CBlAlPiTER    VI  I. 

I  (LOKAPALA  SABHAKHYANA 
PARVA) — continued^ 

Narada  said :— 

I.  The  celestial  Sabha  of  Sakra  (rndra)^ 
is  full  of  lusture ;  and  it  was  obtained  by  lurrk 
as  the  fruit  of  his  actions.  O  descendant  of 
Kuru,  it  was  made  by  Sakra  (Indra)  him- 
sell  as  effulgent  as  the  Sun, 


fj 


MAIIABflARATA. 


2.  Its  brcadtfi  is  one  hundred  Voyanas^ 
St-i  lengfth  is  also  one  hundred  and  fiftv 
Yoyanas  ;  it  is  ^y/^  Yoyanas  in  height.  It 
can  go  anywhere  at  wiH. 

3.  It  dispells  decrepitude,  grieF,  fatigue, 
and  fear  ;  it  is  beneficial  and  auspicious,  it  is 
furnished  with  rooms  and  seats,  it  is  char- 
ming and  adorned  with  celestial  trees. 

4.  O  son  of  Priiha,  O  descendant  of 
Bharata,  in  that  Sabba  sits  o\\  an  excellent 
seat  the  lord  of  the  celestials  with  his  wife 
Sachi  who  b  the  embodiment  of  beauty  afid 
wealth. 

5.  With  an  indescribable  vaisfue  form,  with 
a  crown  on  his  head,  with  bright  bracelets  on 
the  upper  arms,  attired  in  pure  white  robes, 
and  adorned  with  many  coloured  garlands, 
he  sits  there  with  Beauty,  Fame  and  Glory 
by  his  side. 

6.  There  daily  wait  upon  that  illustrious 
deity  of  one  thousand  sacrifices  (Indra)  all 
the  Marutas, — that  lead  the  life  of  house 
holders, 

7.  The  Sidhyas,  the  celestial  Rishis,  the 
Sadhyas,  the  celestials,  and  the  bright  com- 
plexioned  Marutas  adorned  with  golden 
garlands ; 

8.  These  with  their  followers  all  posses- 
Ing  celestial  forms  and  adorned  with  orna- 
ments always  wait  upon  and  worship  the 
illustrious  chastiser  of  foes,  the  lord  of  the 
celestials. 

9.  O  son  of  Pritha,  there  wait  upon 
Sakra  (Indra)  all  the  celestial  Rishis  of 
f  u  -e  soul,  all  as  effulgent  as  the  fire,  and  all 
whose  sins  are  completely  washed  off, 

10.  All  that  are  energetic,  without  crrief 
of  any  kind,  and  without  any  fever  (of  an- 
xiety),— ^all  performers  of  Soma  sacrifice. 
Parasara,  Parvata,  Savarni,  Galava, 

1 1 — 14.  Sankha,Likhita  the  Rishi  Goura- 
sira,  Durvasha,  Krodhana,  Swena,  the  Rishi 
Dirghatama,  Pavitrapani,  Sabarni,  Yajna- 
valka,  Bhaluki,  Uddalaka,  Swetaketu, 
Tandya,  Bhandayani,  Havishman,  Garishta, 
king  Harishchandra,  Hridhya,  Udarashan- 
dilya,  Parasaya,  Krishivala,  Vataskandha, 
Vishakha,  Vidhata,  Kala,  Karaladanta, 
Tastaj  Vishwakarma,  and  Tumvaru. 

15—19.  Some  bom  of  women,— some 
not  bom  of  women  ; — some  livine  on  air, 
some  on  fire, — (all  these  Rish'tsJ  worship 
the  wielder  of  thunder  (Indra),  the  lord  of 
an  the  world.  Sahadeva,  Sunitha,  the  great- 
ly ascetic  Balmiki,Samika  of  truthful  speech, 
pr«mise  keeping  Prachelas,  Meghatithi, 
Vamadeva,  rulastha,  Pulohn,  and  Kratu, 
Maruttat  Marichi,  greatly  af>cetic  Sthanu, 
KAkshivan,  Goutama,  Tarkshya,  the  Rishi 
Vai!>bwanara,     the    Rishi    KaUkatakshyai 


Asravya,  Hiranmaya,  Samvartf;!,  Dc(ia« 
havya,  greatly  powerful  Vishwakatena* 
Kanwa,  Katyana,  Garga,  KawshilCa— (all 
these)  and  the  celestial  waters  affd  plants, 
faith,  Intelligence  and  the  goodcss  ol 
learning, 

30.  Dharmn,  Artha,  and  Kama  also 
lightning,  clouds  charged  with  rains,  the 
wtnds,  all  tlie  loud'soundhig  forces  of 
heaven, 

2\,  Tlie  eastern  point,  the  twenty  serrn 
fires  conveying  the  sacrificial  Ghet^  Agni, 
Soma,   the  fire  of  Indra,  Mitra,  Savitii  and 

Aryaina, 

22.  Bhaga,  Vishwa,  the  Sadhyas,  tfic 
preceptor  ( Vrihashpati),  Sukra,  Vbhwavasur 
Chitrasena,  Sumana,  laruna. 

23.  The  sacrificial  Dakshinas  (gifts  to 
Brahmanas),  the  planets,  the  stars,  the 
Mantras  which  are  uttered  in  sacrifices^ — 
O  descendant  of  Bharata,  all  these  are 
present  there. 

24 — 26.  O  king,  many  charming  Apsaras 
and  Gandhnrvas  gratify  there  the  lord  of 
the  celestials,  Satakratu,  (Indra)  with  their 
various  kinds  of  dances  and  vocal  and 
instrumental  music,  with  the  practice  of 
auspicious  rites,  and  with  the  exhibition  o  f 
many  skillful  feats.  1'hey  gratify  there 
the  illustrious  slayer  of  Vitra  and  Vala 
with  their  various  skill.  The  Brahmana 
Rishis,  all  the  royal  and  celestial  sages, 

27.  As  effulgent  as  fire,   adorned  with 
gr riands    and  o-naments  often  come  to  and 
%o    from  that  lebstial    as:  embly-hall  riding 
on  various  kinds  of  celestlil  cars. 

28.  Vrihashpati  and  Sukra  are  alway  s 
present  there  on  all  occasions.  These  an  d 
many  other  illustrious  Rishis  of  rigid  vows, 

29.  O  king,  Bhrigu  and  the  seven  Rishb 
who  are  equal  to  Brahma  himself,  use  always 
to  come  to  and  go  from  that  assembly-hall, 
riding  on  cars  as  beautiful  as  the  car  of 
Soma. 

30.  O  king,  I  have  seen  this  Sabha, 
named  Pushkaramalini  of  the  deity  of  one 
thousand  sacrifices  (Indra).  Hear  now  about 
the  assembly-hall  of  Yama. 

Thus  ends  the  sevetUk  chapter,  the  dtt- 
crtption  of  Indra  Sabha,  in  the  Lokapala 
Sabhakhyana  of  the  Sabha  Parva, 


CHAPTER    VIII. 

(LOK\PALA  SABHAKHYANA 

PA  KV  \)''Continue4. 

Narada  said:— 

I.  O  Yudhisthira.  I  sliall  now'describe  the 
abscmbly-hall  of    Yama,  the  son  of-  Vtva- 


SAIH\   PARVA. 


JS 


ftiK'ata.    O  son  of  Priiha,    it  was   built   by 
Vbh\^akarnia  ;  hear  all  about  it. 

2—3.  O  king.lhat  effulgent  Sabha  covers 
an  area  of  one  hundred  y'oynnas*  O  son 
of  Pandu,  it  possesses  the  splendour  of  the 
sun;  it  ycilds  every  thing  that  one  may 
d«sire  to  have  from  it.  It  is  neither  very 
cold  nor    very  hot.     It  delights  the  heart. 

4»  There  is  no  grief,  and  no  decrepitude, 
no  hunger,  no  thirst ;  nor  there  was  any  thing 
disagreeable,  nor  there  was  any  kind  of 
^wretchedness  or  distress.  There  can  be  no 
fatigue  or  any  kind  of  evil -fellings  in  that 
Sabha. 

5 — 6.  O  chastiser  of  foes,  every  object 
of  desire,  celestial  or  human,  is  to  be  found 
in  that  hall;  all  kinds  of  enjoyable  articles, 
as  also  sweet,  juicy,  agreeable  and  deli- 
cious things  that  are  lickable,  suckable 
or  drinkable  are  all  there  in  profusion. 
The  garlands  that  are  there  are  of  the  most 
delicious  fagrance,  and  the  trees  that  stand 
(around  it)  yield  whatever  fruits  are 
desired. 

7.  There  are  both  cold  and  hot  waters, — 
they  are  all  sweet  and  agreeable.  There 
sit  holy  royal  sages  and  stainless  Brahmana 
Rishb. 

8.  O  child,  they  all  cheerfully  wait  upon 
Yama,  the  son  of  Vivaswata.  Yavati,  Nahti- 
sha,  Puru,  Mandhata,  Semaka,  Nriga, 

9 — 42.  The  royal  *sagc  Trasadasyu, 
Kritavirja,  Srutasrava,  Arishtanemi, 
Sidha,  Kriuvega,  Kriti,  Nimi,  Pratar- 
dhana,  Sivi,  Matsya,  Prethulaksha, 
Vrihadratha,  Vartta,  Marutta,  Kusika, 
Sankshasya,  Sankriti,  Druva,  Chaturaswa, 
Sadaswormi,  the  king  Kirtaviria,  Bharata, 
Suratha,  Sunitha,  Nishatha,  Nala, 
D-voc'a?a,  Sumana,  Ashwaripa,  Bhagira- 
tha,  Vyaswa,  Sadaswa,  Vadhraswa,  Pri- 
thuv^[a,  Frithusrava,  Preshadaswa,  Vasu- 
mana,  Kshupa,  and  Sumahavala,  Vrisha- 
dguba,  Vnshasena,  Purukutsa,  Dhwaji 
Rathi,  Arshtisena,  Dwilipa,  the  high- 
souled  Ushinara,  Aushinari,  Pundorika, 
Saryati,  Sarava,  Suchi,  Anga,  Arishu, 
Vena,  Dushmanta,  Sriniaya,  Jaya, 
Bhangasuri,  Sunitha,  [Nishada,  Vahinara, 
Karandhama,  Valhika,  Sudyumna,  the 
powerful  Madhu,  Aila,  the  powerful  king 
of  the  earth  Maruta,  Kapotaroma,  Tri- 
naka,  Sahadeva,  Aryuna,  Vyaswa,  Saswa, 
Krishaswa,  the  king  Sashavindu,  the  sons  of 
Dasharatha  Rama  and  Lakshmana,  Pratar- 
dhana,  Alarka,  Kakshasena,  Gaya,  Gaura- 
swa,  the  son  of  Jamadagnt  (Parasu)  Rama, 
Nabhaga,  Sagara,  Bhuridugmna,  Mahas- 
wa,  Prithashwa,  Janaka,  king  Vaindhya, 
Varisena,  Purujit,  Janamejaya,  Brahma- 
da  tta,  Trigra,  the  king  Uparichara,  Indra- 
dyuinna,    Bhimajanu,   Gauripristha,  Nala, 


Goya,  Padma,  Muchukunda,  Bhurid- 
yumna,  Prasenajit,  Arishtanemi,  Sudvumnfi, 
Prithulaswa,  Astaka,— one  hundrecl  kings 
of  the  Matysa  race,  one  hundred  of  the 
Nepa,  and  one  hundred  of  the  Huya  races. 

23.  One  hundred  kings  of  the  name  of 
Dhritarastra,  eighty  of  the  name  of  Janame- 
jya,  one  hundred  of  the  name  of  Brahma - 
datta,  one  hundred  of  the  name  of  Irt  and 
Ari, 

24.  Two  hundred  Bhismas,  one  hundred 
Bhimas,  one  hundred  Prativinda,  one  hun- 
dred Nagas,  and  one  hundred  Hayas. 

25.  One  hundred  Palasas,  one  hundred 
Kashas,  and  Kushas,  the  king  of  kings, 
Santanu,  your  father  Pandu, 

26.  Usangana,  Sataratha,  Devaraja, 
Jayadhrata,  the  wise  royal  sage  Vrishad- 
arva  with  his  ministers. 

27.  One  thousand  others  of  the  name  of 
Sashavinda  who  have  died  after  performing 
many  great  horse  sacrifices  with  largtt 
Dakshinas  ; 

28.  O  king  of  kings,  these  holy  royal 
sages,  all  of  great  achievements  and  great 
knowledge  of  the  Shastras,  waited  upon 
the  son  of  Vivaswata,  (Vama)  in  that 
assembly-hall. 

29 — 30.  Agastha,  Malanga,  Kala,  Mri- 
tyu,  the  performers  of  sacrifices,  the 
Sadhyas,  Vogins,  the  Pitris  of  the  classes 
of  Agniswatta's,  FenapCt  Ushmapa^  Swa" 
dhavat  and  Varhisttadat  and  those  other 
living  Pitris, 

31.  The  wheel  of  Time,  the  illustrious 
conveyor  of  sacrificial  Ghee  (Agni),  all  sinful 
men  and  those  that  died  during  winter 
solistice, 

32 — 33.  Those  officers  of  Vama  who 
have  been  appointed  to  count  the  alloted  days 
of  every  body  and  every  thing,  Singsapalasa, 
Kasa,  and  Kusha  trees  and  all  plants  m  their 
spiritual  form,  O  king,  waited  upon  Dharma- 
raja  (Yama).  The^e  and  many  others  are 
the  Savasadhas  (members  of  the  assembly- 
hall)  of  the  king  of  the  Pitris  (Yama). 

34.  O  son  of  Pritha,  they  are  so  numer- 
ous that  I  am  unable  to  describe  theni> 
either  mentioning  them  by  their  names  or 
deeds.  The  S£u>ha  is  capable  of  goinjg 
everywhere  at  will,  it  is  wide  of  extent ;  it  is 
beautiful.  Vishwakarma  has  built  it  after 
long  continued  asceticism. 

15 — 36.  O  descendant  of  Bharata,  it  is 
resplendent  with  its  own  effulgence.  It  is 
visited  by  the  ascetics  of  severe  penances,  of 
excellent  vows,  of  truthful  speech,  of  pure 
and  peaceful  mind,  and  of  heart  sanctified 
by  holy  deeds, — all  of  shining  bodies  an^ 
all  attired  in   spotle^a  robes, 


u 


MAHABHARATA. 


37.  All  adorned  in  bracelets  and 
garlands,  with  ear-rings  of  burnished  gold, 
and  with  their  own  holy  acts  and  with  the 
marks  of  their  orders. 

38.  Many  illustrious  Gandharvas  and 
many  Apsaras  fill  all  parts  of  it  with  both 
instrumental  and  vocal  music,  and  with 
sounds  of  dance  and  laughter. 

39.  O  son  of  Pritha,  sacred  perfumes 
and  sweet  sounds  and  the  celestial  garlands 
are  all  there  in  cio.vds. 

40.  Hundreds  of  thousands  of  virtuous 
men  of  celestial  beauty  and  ^reat  wisdom 
always  wait  upon  and  worship  the  illus- 
trious  lord  of  all  created  beings. 

41.  O  king,  such  is  the  assembly-hall  of 
the  illustrious  king  of  the  Pitris  (Yama).  I 
shall  now  describe  the  Sabha  of  Varuna, 
named  Pushkaramalini, 

Thus  ends  the  eighth  chapter,  the  des- 
ert dt  ion  of  Varna's  Sabha,  in  the  Lokapala 
Sabhakhyana  of  the  Sabha  Parva, 


CHAPTER    IX. 

(LOKAPALA     SABHAKHYANA 
^\KVK)-^Continued. 

Karada  said  :— 

1.  O  Yudhisthira,  the  celestial  Sabha  of 
Varuna  is  matchless.  Its  dimension  is 
exactly  like  that  of  Yama.  It  is  adorned 
with  white  walls  and  arches. 

2.  It  is  built  by  Vishwakarma  under  the 
waters,  it  is  surrounded  on  all  sides  by  many 
celestial  trees  made  of  gems  and  jewels 
and  producing  excellent  fruits  and  flowers. 

3.  Many  plants  with  blue,  yellow,  black, 
dark,  white  and  red  blossoms  has  formed 
themselves  into  excellent  bowers. 

4.  Hundreds  and  thousands  of  beau- 
tiful and  variegated  birds  of  various  species 
always  pour  forth  their  melodies  within 
them. 

5 — 6.  That  Sabha  is  very  delightful,  it 
is  neittier  cold  nor  hot.  U  is  ruled  by 
Varuna,  and  it  consists  many  rooms 
furnished  with  many  cl.^'-ming  seats. 
flere  sits  Varuna  with  his  queen  (Varuni) 
adorned  with  celestial  ornaments  and 
jewels. 

7.  Adorned  with  celestial  garlands,  per- 
fumed with  celestial  scents  arhd  besmeared 
with  paste  of  celestial  fragrance,  the  Adityas 
wait  there  upon  the  lord  of  waters  Varuna. 

8 — 12.  O  Lord  of  the  earth,  Vasuki.  Tak- 
shaka,  the  Naga^ named  Airavata,  Krishna, 
Lohita,    Padma,  the    powerful  Chitra,    the 


Nagas  called  Kamvalas,  Aswatara,  Dhrita' 
rastra,  Valahaka,  Matiman,  Kunda' 
dhara,  Karkate,  Dhananjoya,  Paniman, 
the  powerful  Kundaka,  Prolhada,  Mushi- 
kada,  Janamejaya, — all  having  auspi- 
cious marks  ana  Matidalas  and  broad 
hoods, — these  and  many  other  Nagas, 
O  Yudhisthira,  wait  without  any  anxiety 
upon  the  illustrious  Varuna.  O  king,  the  son 
of  Virochona,  Vali,  the  subjugator  of  the 
earth,  Naraka, 

13 — 15.  Sangradha,  Viprachitti,  those 
Danavas,  called  Kalakpanja,  Suhanu, 
Durmukha,  Sankha,  Sumana,  Samati, 
Ghatodara,  Mahaparswa,  Karthana,  Pi- 
thara,  Vishwarupa,  Swarupa,  Virupa, 
Mahasira,  Dasagriva,  Vali,  Meghavara, 
Dasavara,  Tittiva,  Vitavuta,  Sanghrida, 
Indratahapa,  these  Daityas  and  Danavas  all 
adorned  with  ear-rings, 

16 — 23.  Floral  garlands  and  crowns 
and  atiired  in  celestial  robes, — all  blessed 
with  boons  and  4K>ssessed  of  great  bravery 
and  immortality  all  well-conducted  and 
of  excellent  vows, — wait  upon  the  illus- 
trious Varuna,  the  wielder  ot  the  noose  (as 
his  weapon).  O  king,  there  (wait  upon  him) 
the  four  oceans,  the  rivers  Bhagirathi,  the 
Kalindi,  the  Vidisa,  the  Venwa,  the  rapid 
Narmada,  the  Vipasa,  the  Satadru,  the 
Chandrabhaga,  the  Saraswati,  the  Iravati, 
the  Vitasta,  the  Sindu,  the  Devanadi,  the 
Godavari,  the  Krishnavenwa,  the  queen  of 
river,  ICaveri,  the  Kimpuna,  the  Visalya, 
the  Vaitarini,  the  Tritya,  the  Jeshtlila, 
the  great  Sone,  the  Charmanwati,  the 
great  river  Parnasa,  the.Saraiu.  the  Vara- 
vatya,  that  queen  of  rivers  the  Langali,  the 
Karatoya,  the  Atriyi,  the  red  Mahanada» 
the  Laghanti,  the  Gomati,  the  Sandhya^ 
and  the  Trisrotasi,  these  and  many  others, 
— ^all  sacred  and  famous  pilgdmages, 

24 — 26.  All  other  rivers,  sacred  Tirfhss, 
lakes,  wells,  springs,  tanks, — large  and 
small, — all  in  their  personified  forms,  the 
points  of  heavens,  the  earth,  all  the 
mountains,  every  species  of  acquatic 
animals,  O  Yudhisthira,  O  descendant 
of  Bharata,  all  these  watt  upon  the  illustrious 
(Varuna).  The  Gandharvas  and  the  Apsaras, 
experts  in  vocal  and  instrumental  music, 

27.  Wait  there  upon  Varuna  singing  his 
eulogistic  songs.  AH  the  mountains,  that 
are  rich  in  jewels  ahd  that  are  charming, 

28 — 2g.  Are  present  there  engaged  in 
sweet  conversation.  Varuna's  mmister, 
named  Sunava,  surrounded  by  Iiis  sons  and 
grandson^,  wait  upon  him  along  with  the 
Pushkara  Tirtha,  called  •'  Gq'\  All  these 
if)  their  personified  forms  worship  that  deity 
Vanina. 


SABHA   PARVA. 


t$ 


30.  O  best  of  the  Bharata  race, 
such  is  the  charming  assembly-hall  of 
Varuna  that  I  saw  before  in  my  travel. 
Hear  now  about  the  assembly -hall  of  Ku- 
Vcra. 

Thus  ends  the  ninth  chapter,  the  des- 
cHttions  of  Varuna' s  Sabha,  in  the  Loka- 
pala  Sabhakhyana  of  the  Sabha  Parva, 


CHAPTER    X. 

(LOKAPALA  SAVAKHYANA 

P\K\\)— Continued. 

Harada  said  :— 

1.  O  king,  the  greatly  effulgent  assem- 
bfy-hall  of  Vaisravana  (Kuvera)  is  one  hun- 
dreds Yoyanas  in  length  and  seventy  Yoya* 
9t<is  in  breadth. 

2.  O  king,  it  was  built  by  Vaisravana 
himself  l>y  his  ascetic  powers.  It  was  like 
the  peaks  of  the  Kailasha  (mountain),  and 
it  darkens  the  brilliancy  of  the  moon  herself. 

3.  Being  supported  by  the  Guhakas, 
it  looks  as  if  it  is  attached  to  the  firmament. 
Being  adorned  with  celestially  made  large 
pilacesof  gold,  it  displays  great  beauty. 

4.  It  is  extremely  delightful  and  render- 
ed fragrant  with  celestial  perfumes.  It  is 
ornamented  with  many  ereat  jewels.  Re- 
sembling the  peaks  of  a  mass  of  wliite 
clouds,  It  seems  to  float  in  the  sky. 

5 — 6.  It  is  painted  with  colours  of  celes- 
tial gold  ;  and  therefore  it  appears  as  if  it  is 
adorned  with  streaks  of  lightTung.  Here 
(in  this  assembly-hall)  sits  on  an  excellent 
seat  which  is  as  bright  as  the  sun  and  which 
is  covered  with  celestial  carpets  and  furnish- 
ed with  beautiful  foot  stools,  the  handsome 
king  Vaisravana  KKuvera)  attired  in  excel- 
lent robes  and  adorned  wiih  costly  orna- 
ments and  greatly  brilliant  ear-rings,  and 
surrounded  by  his  one  thousand  wives. 

7 — 8.  Delicious  and  cool  breezes  blowing 
though  the  generous  forests  of  Mandaras 
and  carrying  the  fragrance  of  the  fragrant 
field  of  Jesamine  and  also  of  the  lotuses  on 
the  breast  of  the  Aloka  (the  celestial  river) 
and  of  the  gardens  of  Nandana  (the  celes- 
tial wood)  wait  upon  the  king  of  the 
Yashkhas  (Kuvera). 

9.  O  Great  king,  there  sing  the  celestials 
with  the  Gandharvas  surrounded  hy  various 
tribes  of  Apsaras  in  notes  of  celestial  swcet- 
ness* 

iD.'^-ii.  Misfakeshi,  Rambha,  Chitrasena 
Suchismita^  Charunetra,  Ghritachi,.  Menaka, 
PunjikashthaU,  Viswachi,  Sahajanya,  Pram 
locha,  Urvasi,  Ira,  Varga  Sravaiga, 
Sauraveyi,  Samichi,  Vudvuda,  Lata, 


12.  These  and  a  t'lousand  other  Apsaras 
and  Gandharvas,  all  great  experts  in  music 
and   dance,   wait  upon  the  lord  of  wealth. 

13.  That  assembly-hall  filled  with  the 
notes  of  instrumental  and  vocal  music  and 
with  the'  sounds  of  various  Gandharvas  and 
Apsaras  is  extremely  charming  and  delicious. 

'4 — 18.  The  Gandharvas  named  Kinhnras, 
and  others  named  Naras,  Manibhadr.i.  Dha- 
nada  Swetabhadra,  Guhyaka,  Kasheraku, 
Gandakandu,  the  powerful  Pradyota,  Kus- 
tumvaru,  Pistacha,  Gajakarna,  Visalaka* 
Varahakama,  Tamraushtha,  Falakaksha, 
Falodaka,  Hansachura,  Sikhavarta,  Vivis- 
hana,  Pushpanana,  Pingalaka,  Seninoda, 
Pravalaka,  Vrikshavaspa— Niketa  and 
Chiravasas,—  O  descendant  of  Bharata, 
these,  and  many  other  Vakshas  by  hundreds 
and  thousands  (always  wait  upon  Kuvera.) 

19.  The  illustrious  (goddess)  Lakshmi 
and  also  Nala- Kuvera  always  remain  there 
(in  that  Sabha).  Myself  and  many  others 
like  myself  of  tan  go  there. 

20—24.     Many    Brahmana    Rishis    and 
many     celestial   Rishis    always    go    there ; 
many  Rakshashas  and    Gandharvas,  besides 
those     already    mentioned,   wait     in     that 
assembly-hall   upon    the    illustrious   lord  of 
wealth.   O  best  of  kings,  there  wait  upon  his 
friend  the  lord  of  wealth,  being  ever  cheerful 
and       knowing     no      fatigue,     the      illus- 
trious  (deity),  the    husband  of    Uma,   the 
lord  of  all  creatures,  the  three-eyed   Col, 
the  wielder  of  trident,  the  slayer  of  Asura 
Bhaganetra,    the   mighty    deity     of   fearful 
bow,     accompanied     by      his      wife    and 
surrounded     by     hundreds      and     thous- 
and of    spirits,  some   of   dwarfish   stature, 
some  of  fearful   face,   sortie  hunch-backed, ' 
some  with    blood-red   eyes,   some  of  fearful 
yells,— some   feeding    upon   fat  and   flesh, 
some  fearful  to  look  at,  and  all  armed  with 
various  weapons  and  possessed  of  the  speed 
of  wind. 

25.  With  cheerful  heart  hundreds  of 
Gandharva  chiefs  attired  in  their  respec* 
tive  robes,— Vishwavasa,  Haha  and  Huhu, 

26 — 27.  Tumvaru,  Parvata,  Sailusha,  tho 
great  expert  in  music  Chitrasena,  Chitraratha,'* 
— these  and  innumerable  other  Gandharvas 
worship  the  lord  of  wealth.  The  chief  of 
the  Vidyadharas,  Chakradhamana  with  his 
followers, 

28.  Wait  there  upon  the  lord,  the  master 
of  wealth.  Hundreds  and  thousartds  of 
Kin  naras  wait  upon  the  ford,  the  master  6f 
wealth. 

29 — ^o,^  Innumerable  kings  with  Bhag- 
datta  at  their  head,  and  the  chief  of 
Kimpurushas,    Oruma,    the'  chief   ot    the 


t^ 


MAHABIiARATA. 


Kaksbashas,  Mohendra,  Gandamadana 
v;rith  many  Yakshas,  Gandharvas  and 
Rakshashas  (all  wait  upon  Kuvera). 

31.  The  virtuous  Vivishana  wait  upon 
his  elder  brother,  the  lord  (Kuvera).  rhe 
(mountains)  Himalayas,  Paripatra,  Vin- 
dhya,  Kaila^a,  Mandara, 

32.  Malaya,  Dardura,  Mohendra,  Su- 
nava,  the  eastern  and  the  western  mountains, 

33.  These  and  many  otlicrs  in  their 
personified  forms  with  Meru  at  their  head 
wait  upon  the  illustrious  lord  of   wealth. 

34—38.  The  illustrious  Nandiswara, 
Mahakala,  many  spirits  with  arrowy  ears 
and  sharp-pointed  mouths,  Kashta,  Kuthi- 
mukha,  Danti,  ^''^^'y  acetic  Vijaya,  the 
powerful  and  the  deep-roaring  white  bull  of 
Siva,  many  other  Rakshashas  and  Pishachas, 
all  wait  upon  the  lord  of  wealth.  The  son  of 
Pulastha  (Kuvera),  surrounded  by  his  at- 
tendants, always  with  his  permission 
formerly  used  to  worship  by  bowing  his 
head  to  the  great  deity,  the  god  of  gods, 
Siva,  the  creator  of  the  three  worlds. 
One  day  the  high-souled  Bhava  (Siva) 
made  friendship  with  Kuvera,  and  from 
that  day  he  is  always  present  in  the  assem- 
bly-hall of   the  lord  of  wealth. 

39.  Those  best  of  Jewels, — those  princes 
of  all  wealth,  Sanka  and  Padma  (in  their 
personified  forms)  accompanied  by  all  gems, 
wait  upon  the  lord  of  wealth. 

40.  O  king,  such  is  the  charming  assem- 
bly-hall of  Kuvera  which  I  saw.  It  is  cap- 
able of  moving  in  the  firmament.  Now  I 
shall  describe  to  you  the  assembly-hall  of 
the  Grandsire.     Listen  to  it. 

Thus  ends  the  tenth  chapter ^  the  des- 
cription of  Kuvera" sSahha^  in  the  Lokapala 
Sabhakhyana  of  the  Sabha  Parva, 


CHAPTER  XI. 

(LOKAPALA  SABHAKHYANA 

V\Ky  \)— Continued. 

Naxada  said  :-— 

1.  O  child,  I  shall  describe  to  you  the 
assembly -hall  of  the  Grandsire.  Listen  to  it. 
O  descendant  of  Bharata,  None  is  capable 
o£  describing  it  saying,  "  It  is  such/' 

S.  O  kiti^',  in  the  Deva  Vuga  of  old,  the 
illustrious  deity»  Aditya,  came  down  from 
heaven  and  roamed  at  ease  over  the  world 
of  men. 

'  3.    O  son  of  Pindu,  having  seen  (before) 
the  Sabha  of  the  Self-created  (Brahma),  he 


roamed  {o%\  earth)  in  human  formi  wishit)^ 
to  see  what  could  be  seert  here.  On. 
that  occasion  he  spoke  to  me, 

4.  O  best  of  the  Bharata  race,  about 
that  celestial  Sabha  (of  the  Grandsire)  which 
is  immeasurable  and  immaterial  and  which 
delights  the  heart  of  every  creature  by  its 
splendour. 

5.  O  best  of  the  Pandavas,  hearing  th#» 
merits  of  that  Sabha,  I  became  desirous  ol 
seeing  it.  O  king,  I  then  spoke  tiius  to 
Aditya, 

6 — 7.  *'  O  illustrious  one,  I  desire  to  see 
the  sacred  Sabha  of  the  Grandsire.  O 
exalted  one;  O  lord  of  light,  tell  me  by 
what  ascetic  penances,  by  what  acts,  by  what 
charms,  and  by  what  rites,  I  may  be  able 
to  see  that  sin-cleansing  excellent  Sabha." 

8 — 9.  O  best  of  the  Bharata  race, 
hearing  my  words,  the  deity  of  one 
thousand  eyes,  the  god  of  day  (Aditya) 
replied,  **  Observe  with  mind  rapt  in  medi- 
tation the  Brahma'^vow  extending  for 
a  period  of  one  thousand  years."  There- 
upon I  commenced  that  great  vow  on  the 
breast  of  the  Himalayas. 

10.  (When  I  completed  my  vow),  then 
the  illustrious  and  powerful  and  sinless 
Surya  who  knows  no  fatigue  came  and  took 
me  to  the  Sabha  of  Brahma. 

11.  O  king,  none  is  able  to  describe  it 
by  saying  "  It  is  such"  ;  for  it  assumes  an 
indescribable  form  within  a  moment. 

12.  O  descendant  of  Bharata,   it   is  in* 

r>ssible  to  indicate  its  dimensions  or  shape* 
have  never  seen  any  thing  like  it  before. 

13.  O  king,  it  ever  contributes  to  the 
happiness  of  those  that  live  within  it.  It 
is  neither  cold  nor  hot ;  hunger,  thirst  and  all 
kinds  of  uneasiness  disappear  from  one  as 
soon  as  one  enters  into  it. 

14 — 16.  It  is  made  of  brilliant  gems 
of  many  kinds,  it  does  not  seem  to  be  sup* 
ported  on  any  pillars,  it  knows  no  deterio- 
ration!— it  is  eternal.  That  self  effulgent 
Sabha  seems  to  surpass  the  moon,  the  sun, 
and  the  fire  by  its  numerous  matchless  and 
blazing  celestial  indications. 

17 — 18.  O  king,  in  this  (Sabha)  sits  the 
supreme  deity,  the  Grandsire  of  all  created 
thmgs,  having  himself  alone  created  every 
thin^  by  his  own  Maya.  Dakshay  Piracbeta 
Pul^a,  Marichi,  lord  Kashyapa, 

19 — 20.  Vrigu,  Atri,  Vashbhta,  GaiiCain«# 
Angirasa,  Pul^tya,  Kratu,  Pcahtadar  Kar" 
dama,  the  Prajapaties,  Angira^  tH  the 
Atharva  Veda,  the  Valikhitas,  the  Mari- 
chipas,  Mind,  Space,  KnowtedgCi  Air«  HeM 
Water,  EartJ^, 


SAbHA    t^ARVA; 


i? 


dt»  ^ound,  Touch ,  Form,  Taste,  Scent, 
Klalure^  ibe  Modes,the  Elemental  and  Prime 
causes  of  the  world, — O  desdendartt  bf  Bha- 
rata,  (all  these  sit  there). 

22 — 24.     'k'he  greatly  effulgent  Agasla,the 

freat  ascetic  Markandeya,  Jamadagni, 
Iharadwaja,  Sanivarata,  Chyavahd,  the 
illustrious  Durvasa,  the  pious  Rishasringa, 
the  high-souled  Sanatkumara,  who  is  a  great 
ascetic  and  the  preceptor  of  Yoga,  Asila, 
Dcvala,  Jaigishavya,  learned  in  ail  truths, 
Uishava,  Ajitsatan,  greatly  resplendent 
Mani, 

25.  The  Science  of  Healiiig  with  its  eight 
branches,  all  these  in  their  personified  forms, 
O  descendant  of  Bharata,  wait  there  (in  that 
assembly -hall).  Moon  with  stars  and 
constelletionss  sun  with  its  ra.}^, 

i6 — 27.  Declaration  of  purpose  in  sacri- 
fices, the  Ritual  principles, — these  illustrious 
and  vow -observing  beings  in  their  personi- 
fied forms,  and  many  others  too  numerous 
to  mention,  afl  wait  ujJon  Brahma.  Artha 
Dharma,  Kama,  Joy,  Aversion,  Asceticism 
and  Peace  of  Mind, 

28.  With  them  come  the  twenty  seven 
different  tribes  of  the  Gandharv«is  and  of  the 
Apsar^  ^nd  others  also,  and  also  the  L^ka- 
palas, 

29 — 30.  Sukra,  Vrihaspatl,  Vudha,  An- 
^araka,  Sani,  Rahu,  and  the  other  planets, 
the  Mantras,  the  special  Mantras,  Hasinlat, 
Vasumat,  Adityas  with  indra,  the  two 
Agnis, 

31 — 32.  The  Vish^akarma,  the  Vasus, 
the  Pitris,  ali  kinds  of  sacrificial  libations, 
the  four  Vedas,  namely  Rik,  Sama,  Yayu 
»nd  Atharva,  all  Sciences  and  branches  of 
Icrarning, 

33,  Histories  and  all  minor  branches  of 
l^^rning,  all  the  Vedangas,  the  Planets, 
the  Sacrifices,  the  Soma,  all  the  celes- 
tials, 

34.  SaWtrj,  the  seven  kinds  of  Speech, 
Understanding,  Patience,  Memory,  Wisdom, 
Intelligence,  Fame,  Forgiveness, 

35 — 3^'  ^^^  hymns  of  the  Sama  Veda, 
the  Science  of  hymns, various  kinds  of  verses 
and  songs,  various  commentaries  with  are^u- 
ments,  various  dramas,  poems  and  stones, 
abridged  glosses, — these  and  other  holy  wor- 
shippers of  Brahma,  all  in  their  personified 
fornas,  O  king,  stay  tliere* 

37 — 40.  O  descendant  of  Bharata,  O 
Yudhisthira,  Khanas,  Lavas,  Muharttas 
(parts  df  time),  the  day,  the  night,  the 
fortnights,  the  months,  the  six  seasons, 
the  years,  the  Yugas,  the  four  kinds  of  days 
and  nights,  the  eternal,  indestructible,  and 
undeteriorating,  excellent  Wheel  of  Time, 
the  Wheel  of  Virtue,  all  of  them  stay   there. 


Aditi,    Dili,     Danu,    Surasas,    Venata,  Ira^ 
Kalika,Suravidevi,  Sarama,  Gautami, 

41.  Pridha,Kadru, — all  these  goddesses^ 
the  mothers  of  the  celestials,  Rudrani,  Srec, 
Lakshiiii,  Vadra, 

4i — 43.  Sadtt,  th6  earth,  Gaiiga,  Hri, 
Swaha,  Krita,  Sura,  Sachi,  Pushti,  Arun- 
dhati,  Samvritf,  Asa,  Niyat^,  Srishti,  Rati, 
— these  and  other  goddesses  wait  upon  the 
Prajapati  (Brahma). 

44.  The  Adityas,  lh6  Vasus,  the  Rudras^ 
theMarutas,  the  Aswinis,  li^c  VishWadeVas, 
the  SadKyas>  the  Pitris, — all  possessing  the 
speed  of  mind,  (wait  upon  the  Grandsire). 

45.  O  best  of  men,  know  that  there  are 
seven  classes  of  Pitris,  of  which  four  classes 
have  embodied  forms, — the  three  remaining 
classes  have  no  forms. 

« 

46.  O  descendant  of  Bharata,  it  is  welU 
known  amongst  men  that  the  Miustrious 
Vairajas,  A*^niswattas  and  Garapatyas  (three 
classes  of  the  Pitris)  roam  in  heaven. 

47.  O  king,  theSompas,  the  Ekasringas, 
the  Chaturvedas,  and  the  Kalas  (the  four 
classes  of  the  Pitris)  are  always  worshipped 
amongst  the  four  orders  of  men  (namely 
Brahmanas,Kshatryas,  Vaisyas  and  Sudras). 

4S.  Bein^  first  gratified  by  Soma,  these 
(Pitris)  gratify  Soma  next.  All  these  Pitris 
wait  upon  the  Prajapati. 

49.  They  cheerfully  worship  the  imnieai 
surabiy  effulgent.  Brahma.  The  Raksha- 
shas,  the  Pishachas,  the  Danavas,  t\M 
Guhakas, 

50.  The  Nagas,  the  birds,  the  varidUs 
other  animals,  all  other  mobile  and  immobiie 
great  beings,  worship  the  Grandsire. 

5 ! .  The  lord  of  the  celestials,  Purandafa 
(Indra),  Varuna,  Kuvera,  Vama,  Maha- 
deva  with  Uma  (his  wife),  all  often  go  there 
(to  that  Sabha). 

52—53.  O  king  of  kings,  Mahasena  also 
worship  the  Grandsire.  Ivnow,  O  king,  that 
Narayana  himself,  the  celestial  Rishis,  the 
Rishis  named  Valikhilyas,  all  beings  born 
of  females  or  not  born  of  females, — nay 
whatever  else  is  seen  in  the  three  worlds, — • 
mobile  and  immobile, — were  all  seen  by  me 
there  in  that  assembly-hall  (of  Brahma). 

54.  O  son  of  Pandu,  eighty  thousand 
Rishis  who  have  gained  complete  control 
over  their  sexual  passions,  and  fifty  thousand 
Rishis  who  have  begotten  offspring  were 
also  seen  by  me  there. 

55.  All  the  dwellers  ot  heaven  see  him 
(Brahma)  there  at  then'  pleasure,— ^and  wor- 
shipping him  by  bowing  Jown  theic  heads 
all  go  back  to  the  plate  from  which  they 
come. 


1^ 


IStMIABIIARATA. 


56 — 58.  O  king  of  men,  the  immea- 
•^urablylnt^ligent  Brahmai  the  Grandsire  of 
all  created  things,  the  sdf -created  Supreme 
Deity  of  immeasurable  effulgence,  is  ever 
•4cind  equaUy  on  all  oreikupes.honours  each  as 
'  each  deserves  and  gratifies  with  sweet  speech, 
gift  of  wealth  and  other  enjoyable  things 
all  those  Devas,  Daityas,  the  Nagas, 
the  Yakshas,  ihe  Brahmanas,  the  birds,  the 
Raleyatas,  the  Gandharvas,  the  Apsasas  and 
all  ether  Hlustriouslaeings  that  come  to  him 
as  his  guests. 

59.  O  descendant  of  BharatA,  O  child, 
'^hat  charnung  Sabha  is  always  being  agitated 
'with  crowds  of  beings  -coming  and  going. 

'60.  Filled  with  every  splendour  and  wor- 
ihipped  by  Che  Brahmarsis,  that  celestial 
Sabha,  the  dispeHer  of  all  fatigue  and 
mysery,  looks  extremely  beautnful,  it  being 
U>rightened  with  the  wealth  of  Brahma. 

61.    O  best  of  kings,    as  your  Sabha  is 
^matchless  in  the  world  of  men,  so  is  match- 
less in  all  the  worlds  that  Sabha  which  was 
seen  by  me  before. 

^63.  O  descendant  of  Bharata,  I  saw 
HthesB  Sabhas  before  k\  the  region  of 
Hhe  celestials.    Your  this  Sabha  is  the  fefe- 

■most  in  the  world  of  men. 

Thus  enBs  the  eleventh  chapter^  the  ties- 
^ridtion  of  Brahma's  Sabha,  in  the  Lokc^pala 
-Saohakhyana  of   the  Sabha  Parva, 


'CHAPTER     XII. 

v(LOKAPALA    SABHAKHYANA 

PARV  A)— Continued. 

Tiidliistliira  said  :— 

1.  O  best  of  eloquent  men,  G  lord,  from 
your  descriptions  it  appears  that  all  the 
monarchs  (of  the  earth)  are  in  the  Sabha  of 
•the  son  of  Vivas wata  (Yama.) 

2.  O  lord,  you  'have  said  that  in  the 
Varuna's  Sabha  are  the  Nagas,  the  chief 
Daityas,  the  rivers,  and  the  oceans, 

3.  And  in   that  of    the    lord   of  wealth 
*(Kuvera)  are  the  Yakshas,  Guhakas,   Rak- 

shashas,   Gandharvas,    Apsaras,    and    the 
exalted   Vishadwcva  (Siva.) 

4.  You  have  said  that  in  the  Sabha  of 
the  Grandstre  are  the  great  Rishis,  all  the 
celestials,  and  all  the  STiastras. 

5.  O  Rishi,  you  have  said  that  in  the 
Sabha  of  Sakra  (ladra)  are  the  celestials,  the 
Gandharvas  and  the  various  great  Rishis« 

'6.  'O  great  Rishi^  you  have  said  that 
one  king  namely   the  royal  sage  Harish- 


chandra,  is  in  the  Sabha  of  the  illastriou 
lotd  of  the  celestials. 

7.  What  act,  what  asceticism,  what  steady 
vows  were  performed  by  that  greatly  famous 
(king)   that  he  has  alone  become  equal  to 

I  Indra? 

8.  G  Brahmana,     how    did    you  meet 

with   my  father,   the  illastriocis  Pandui  now 
living  in  the  region  of  ihe  Pitris  ? 

9.  O  exalted  one,  O  Rishi  of  excellent 
vows,  what  did  he  tell*yoB  T  Tell  me  s^K 
I  am  filled  with  great  curiosity  to  hear  all 
this. 

Narada  said:-- 

10.  O  king  of  kings,  O  lord,  I  shall  teQ 
you  all  about  the  ercatness  of  the  greatly 
intelligent  Harishchandra  which  you  ask 
me  to  narrate. 

11.  That  king  (Harishchandra)  was 
very  powerful  and  an  £mperor  over  all  the 
monarchs  of  the  earth.  All  the  kings  ol 
the  world  were  under  his  sway. 

12.  O  king  of  men,  ciding  alone  on  hts 
car  adorned  with  gold,  he  conquered  all  the 
seven  islands  (of  the  world)  by  ihe  prowess 
of  his  weapons. 

13.  G  g^reat  king,  having  conquered  the 
whole  of  the  earth  with  her  mountains, 
forests  and  woods,  he  made  preparation  to 
perform  a  great  Rajshuya  sacrifice. 

14.  All  the  monarchs  at  his  command 
brought  wealth  to  that  sacrifice.  They 
became  the  distributors  of  food  to 
the  Brahmanas  in  that  sacrifice. 

15.  The  king  (Harishchandra)  in  that 
sacrifice  cheerfully  gave  away  to  the  sacri- 
ficial Brahmanas  wealth  five  times  more  than 
what  each  asked. 

16.  At  the  conculsion  of  the  sacrifice^ 
the  king  gratified  the  Brahmanas  that  assem- 
bled there  from  various  quarters  with  large 
presents  of  various  kinds  of  wealth. 

17.  Having  been  gratified  by  variota 
kinds  of  food  and  enjoyable  things  given  to 
them  to  their  fill  and  by  the  heaps  oi 
jewels  distributed  amongst  them,  the  Brah- 
manas said  : — **  The  king  Harishchandra 
has  became  superior  to  all  die  kings  in 
energy  and  in  renown." 

x8.  G  king,  G  best  of  the  Bharata  race« 
know  that  for  this  reason,  Harishchandra  has 
shone  more  brightly  than  thousands  of  other 
kings. 

19.  G  king,  having  concluded  his  great 
sacrifice,  the  mighty  Harishchandra,  bcin^ 
installed  in  his  hmpire,  looked  resplendent. 

20.  G  best  of  the  Bharata  race,  all  the 
king[s  that  perform  the  fiTi^t  Raj^uya 
sacrifice  pass  their  time  in  bliss  in  company 
with  Indra, 


SABITA    PXRV/^. 


19 


2ff.  O  Best  of  the  Bharata  race,  those 
kings,  that  give  their  lives  on  the  field  of 
battle  without  turning  their  backs,  go  to  the 
abode  (of  Indra)  and  pass  their  tune  in 
felicity, 

22.  Those  also  that  give  irjr  their  lives 
after  undergoing  severe  ascetic  penances  go 
to  the  same  region  and  shine  brightly  there 
forage*. 

23.  O  son  of  Kunti,  O  descendant  of 
Kuru,  seeing  the  good  fortime  of  Hnrish- 
chandra  and  being  much  astonished  at  it, 
ycTur  father  Pandu  has  told  you  sotnething 
(through  me). 

24.  O  king  of  men,  kriowin^  that  I  was 
coining  to  the  world  of  men,  he  bowed  to  me 
and  said,  "Tell  this  to  Yudhisthira, 

25.  That  he  can  subju>^ate  the  whole 
earth  as  his  brothers   are  oiicdient   to  him." 

0  descendant  of  Bharata,  he  said,  "I^t  him 
perform  the    great    Rajshuya  sacrifice. 

26.  He  is  my  son, — if  he  perfornts  that 
sacrifice,  I  can  go  like  Harisltchandra  to 
the  region  of  Indra  and  pass  my  time  there  in 
everlasting  bliss  in  company  with  Indra  in 
his   Sabha." 

27.  O  king,  I  told  him  thus  (in  reply),  "If 

1  go  to  the  world  of  men,  I  shall  speak  to 
your  son."  I  have  told  you  wbat  Pandu 
told  me. 

28.  O  best  of  men,  O  s<mi  oC  Pandu, 
accomplish  then  the  intentiorrs  of  3'our 
father.  If  you  do  this,  you  will  go  with  your 
ancestors  to  the  region  of  Indra. 

29.  O  king,  it  is  said  that  this  sacrifice 
is  full  of  many  obstacles.  The  Brahma- 
Rakshashas  who  always  harm  sacrifices 
search  for  holes  when  this  sacrifice  is 
begun. 

30.  On  the  commencement  of  such  a 
sacnfice  a  war  may  break  out  which  may 
destroy  the  Kshatryas,  and  which  inay  be 
the  cause  of  the  tfital  destruction  of  the 
whole  world.  A  slight  obstacle  (to  it)  may 
cause  the  ruin  of  the  whole  earth. 

31.  O  king  of  kings,  reflecting  on  all  this, 
do  whit  is  beneficial  to  you.  Be  always 
watchful  in  protecting  the  four  orders  (of 
your  subjects). 

32.  Grow  in  prosperity, — enjoy  felecity, 
gratify  the  Bramhanas  with  wealth.  I  liave 
thus  answered  in  detail  all  that  you  have 
asked  me.  With  your  permission,  I  shall 
now  go  towards  the  city  of  the  Dasrahas 
(Dwarlca.) 

Vaishampayana  said  :— 

33-  O  JananTcjaya,  O  king,  having  said 
this  to  the  son  of  rritha,  Narada  went  away 
with  those  Rishis  with  whom  he  had 
come. 


34.     O  descendant  of  Kuru,  on  the  depar- 
ture of  Narada,  the  King  (Yudhisthira),  the- 
son  of  Pritha,  began  to  think  with  his   bro- 
thers (how  to  perform)  that  best  of  sacrifice^ 
Rajshuya. 

Thtis  mrTs  the  iwelvth  drapter^  the  des- 
cription of  Brahma  Sabha,  in  the  Lokapala 
SabJtakhyana  of  the  Sabha  Parva. 


CHAPTER  Xlfl. 
(R.^JSHYUARAMBHA  PARVA.) 

VaiBhampayana  said:— 

''  O"  descendant  of  Bharata,  having 
heard  these  words  o£  the  Rishi  (Narada> 
Yudhisthira  heaved  sighs.  Full  of  the  thought 
of  the  Rajshuya,  (sacrifice),  the  king  did  not 
get  any  peace  of  mind, 

2—3.  Having  heard  the  glory  of  the 
illustrious  kings  of  old  and  having  known 
their  acquisition  of  regions  of  felicity  by 
the  performance  of  sacrifices  and  sacred 
deeds,,  and  having  also  thought  the  great 
sacnfice  performed  by  the  royal  sage  Haris- 
chandra,  the  king  Yudhisthira  desired  to- 
make  preparations  for  the  Kaishuya  sacri- 
fice. 

4-  Having  worshipped  alt  \^Savasadas: 
(counsellors  and  officers)  and  having  been* 
worshipped  by  them  in  return,,  he  consulted 
with  then*  about  the  sacri&e. 

5.  O  king  of  Vmgs,.  havingr  reflected 
much,  the  best  of  the  Kurus,  (Yudhisthira> 
resolved  to  nrake  preparations  to  perform 
that  sacrifice. 

6.  Reflecting  upon  virtue  a»id  righteous- 
ness,, that  king  of  wond«rfui  energy    and^ 
prowess     set    his    heart    to  find  out   what, 
should  be  beneficial  to  all  his  people. 

x/7\t.^?  fo^e"w>st    of    all    virtuous  men* 
Yudhisthira,  ever  kind  to-  aU  his  subjects, 
always  acted  without  a>ny  distinction  for  the^ 
good  of  alL 

8.  Dispelling  all  anger   and  vengeance- 
he  always  said,  -Give  to  each  what  each 
IS  to  have."     The  only  sounds  that  could  be 
heard  (m   his  kingdom)   were,, '^Blessed  be 
Dharma,  Blessed  be  Dharma.*' 

9.  Having  thus  conducted   himself  and 
having  given  every  one  paternaf  assurance,, 
he  had  none  in  his  kingdom  who  enterUinedi 
any  hostrle  feelings  towards  liim.    He  there- 
fore came  to  be  called  Ajatasatru  (enemy- 
less). 

10.  The  king  treated  every  one  as  if  he 
was  one  of  his  own  family  ;  and  Bhima  ruled 
them  all  justly    and   impartially.     VivaUu* 


20 


MAMABUARATA 


Shabyashacbi  (Aryuna)  by    using"  both    his 
hands   protected  all    from  their  enemies. 

11.  The  intelligent  Sahadeva  adminis- 
tered justice  with  all  impartiality,  and  Na- 
kula  treated  all  with  humility  which  was 
natural  to  his  character.  (For  all  this  the 
kingdom  became)  free  from  quarrels  and 
fear  of  all  kinds.  All  people  were  engaged 
in  their  respective  works. 

12.  The  rains  were  as  much  as  could  be 
desired  and  the  kingdom  became  full  of 
prosperity.  Persons  living  on  usury,  things 
necessary  for  sacrifices.catde-rearing,  tillage, 
and  trades, — all  and  everything  grew  in 
prosperity. 

13.  In  consequence  of  the  good  deeds 
of  the  king,  there  was  in  his  kingdom  no  ex- 
tortion, no  oppression  in  the  realization  of 
rents,  and  no  fear  of  disease,  of  fire,  of  death 
by  poisoning,  and  of  incantanons, 

14 — 16.  In  consequence  of  Yudhislhira 
being  ever  devoted  to  virtue,  it  was  never 
heard  that  thjeves  or  cheats  or  royal  favour- 
ites did  any  wrong  towards  one  another.  In 
consequence  of  Yudhisthira's  devotion  to 
virtue,  his  trubutary  chiefs  always  waited 
upon  him  to  render  him  good  service  on  the 
six  occasions  (of  war,  treaty  &c)  ;  and  the 
traders  and  merchants  of  different  classes 
paid  him  their  due  taxes  leviable  on  their 
respective  trades.  Thus  the  kingdom  grew  in 
prosperity. 

17.  The  ptreperlty  of  the  kingdom  in- 
creased even  by  greatly  voluptuous  and 
luxurious  persons.  The  king  possessed 
every  accomplishment  and  he  bore  every 
thing  inr  pitience.  His  sway  extended  over 
all. 

17.  O  king,  whichever  countries  this 
renowned  and  the  illustrious  king  conquered, 
the  people  of  them,  from  Brahmanas  to  pea- 
sants, were  all  more  attached  to  him 
than  to  their  own  parents. 

ig.  That  foremost  of  speakers  (Yudhis- 
thira)  summoned  together  his  brothers  and 
ministers  and  asked  them  again  and  again 
abpiU  the  Raj^huya  sacrifice. 

20.  Having  been  thus  asked  by  tl^e 
greatly  wise  Yudhisthira  eager  to  perform 
the  sacrifiice,  thoy  spoke  to  him  these  words 
of  grave  import. 

The  tfinistera  Baid  :— 

21.  A  kine  already  in  possession  of  a 
kingdom  wisnes  to  acquire  all  the  attributes 
of  an  emperor  by  means  of  the  sacrifice, 
(Rajshnya) — a  sacrifice  that  helps  to  acquire 
the  attributes  of  Varuna. 

22.  O  descendant  of  Kuru,  you  arc 
worthy  of  the  attributes  of  an  emperor  ; 
therefore   your    friends    consider  that    the 


time  has  come  for  you  to  perform  t  he    Raj- 
shuya  sacrifice, 

23.  In  consequence  of  your  Kshatrya 
possessions,  the  time  for  the  performance 
of  that  sacrifice  has  come, — the  sacrifice  in 
which  the  Rishis  of  rigid  vows  establish 
the  six  fires  with  the  Mantras  of  the  Sama 
Veda. 

24.  At  the  conculsion  of  a  Rajshuya 
sacrifice, — the  performer  b  said  to  be  ins- 
talled in  the  sovereignity  of  an  empire  ;  he 
is  then  rewarded  with  the  fruits  of  all  sacri- 
fices including  the  Agniliotra  sacrifice.  It 
is  for  this  he  b  called  the  conqueror 
of  all. 

25.  O  mighty  armed  hero,  O  great  king, 
you  are  quite  capable  of  performing  this 
sacrifice.  We  are  all  obedient  to  you. 
You  will  soon  be  able  to  perform  the  Ra|- 
shuya. 

26.  O  great  king,  set  your  mind  to  per- 
form the  Rajshuya  without  any  further 
discussion." 

Vaishamparyaua  said  :— 

Thus  spoke  to  the  king  all  his  frionds 
and  counsellors  separately  and  together, 

27.  O  king,  having  heard  their  these 
virtuous,  bold,  agreeable  and  weighty  words, 
the  son  of  Pandu  (Yudhisthira),  accepted 
them  in  his  mind. 

28.  O  descendant  of  Bharata,  having 
heard  these  words  of  his  friends  and  having 
known  his  own  strength  also,  the  king  again 
thought  in  his  mind  about  the  Rajshuya. 

29.  The  intelligent  Dhannnraja  Yudhis- 
thira, ever  wise  in  counsel,  again  consulted 
with  his  brothers,  with  his  ministers,  his 
Ritwijas,  (his  priest,  Dliaumya  and  Dwaipa« 
yana  and  others. 

ft 

YudMathira  said  :— 

30.  How  can  this  Rajshuya  sacrifice, 
which  is  worthy  of  an  emperor  and 
which  my  mind  is  desirous  to  perform,  be 
accomplished  only  by  my  faith  and  speech  7 

Vaishampayana  said  :— 

31.  O  lotus-eyed  hero,  having  been  thus 
asked  by  the  king,  they  thus  spoke  to  the 
Dharmaraja  Yudhiithira  at  that  time. 

32.  *'0  king,  learned  in  the  precepts  of 
virtue,  you  are  worthy  of  performing  the 
jrreat  sacrifice  of  Rajshuya,"  When  tlie 
Kelwijns  and  the  Rishis  told  these  words, 

33 — 34*  His  ministers  and  his  brothers 
highly  approved  of  his  words.  The  greatly 
wise  and  self-controUed  son  of  Pritha  (Yu- 
dhisthira), ever  desirous  to  do  good  to  the 
world,  again  thought  over  the  matter  in  his 
mindj  taking  mtu  hib  consideration  hib  own 


SHABHA    PARVA. 


21 


Strength  and  means,  the  lime  and  the  place, 
his  income  and  expenditure. 

35.  He  knew  that  the  wise  never  come  to 
fa^Tief,  because  they  always  act  after  due 
deliberation.  He  thought  that  the  sacrifice 
should  not  be  commenced  pursuant  to  his 
own  resolution  only. 

36.  Carefully  bearing  on  his  shoulder  the 
weight  of  afltairs,  he  (Yudliislhira)  thought 
of    rCrishna  Janardana   as    the  fittest  person 

10  decide  the  matter. 

37.  Knowing  him  (Krishna)  to  be  the 
foremost  of  all  persons,  the  possessor  of  im- 
measurable* energy,  the  mighty-armed, 
(hero),  being  without  birth  and  was  born 
among  men  only  out  of  his  pleasure,  he 
(Yudhisthira)  thought  of  Hari  (Krishna)  in 
his  mind. 

3^ — 39«  Having  reflected  upon  his  God- 
like feats,  the  son  of  Pandu  (Yudhisthira) 
thought  that  there  could  be  nothing  unknown 
to  him,  nothing  unacheivable  by  him  and 
nothing  that  he  could  not  bear.  Having 
argxied  thus,  he  remembered  Krishna, 
Having  come  to  this  settled  conclusion,  the 
son    of  Pritha  Yudhisthira 

40.  Soon  sent  a  messenger  to  that  lord 
of  all  beings, — sending  through  him  (the 
messenger)  blessings  and  agreeable  words 
such  as  the  elder  should  send  to  his  younger. 
Riding  on  a  swift  car,  that  massenger  soon 
reached  the  Yadavas. 

41.  He  arrived  at  Dwaravati  in  which 
Dwaravati  city  Krishna  was  living. 
Having  heard  that  the  son  of  Pritha 
(Yudhisthira)  was  eager  to  see  him,  Achyuta 
(Krishna)  also  became  eager  to  see  him. 

42.  Passing  quickly  through  various 
countries  00  (the  car  yoked  with)  his  swift 
horses,  he  arrived  at  Indraprabtha  with 
Indrasena. 

43.  Having  arrived  at  Indraprastha, 
Janardana  (Krishna)  came  to  the  jion  of 
Pritha  (Yudhisthira).  He  was  worsliipped 
by  his  cousin  Dharmaraja  (Yudhisthira)  in 
his  house  with  paternal  affectjdn. 

44—45-  He  was  also  received  by  Bhima 
as  afFectbnately,  He  th^Ti  went  cheerfully  to 
see  the  sister  of  hisfathif  (Kunti).  Hewas  wor- 
shipped by  the  twins  <Nakula  and  Sahadeva) 
as  their  superk)rs.^^e  then  conversed  with 
hb  friend  Aryui^  ^ith  icy  ;  Aryuna  was 
very  glad  to  see  him.  Then  when  he  had 
rested  for  son^jtime  in  that  pleasant  place, 
and  becomf  fu^y  refreshed,  Yudhisthira 
came  to  hii^-  j^pj  spoke  to  him  his  business. 

Tndhis^u^  said  :— 

4^*      S  Krishna,  I  have  desired  to  perform 

f  ^^shuya    sacrifice;    but   it    cannot  be 

pcrioru^^   by  my  simply  wishing  to  perform 


it.    You  know  every   thing  by   which  it  may 
be  accomplished. 

47.  He  in  whom  every  thing  is  possible, 
he  who  is  worshipped  everywhere  and  he 
who  is  the  king  of  all  kings  can  alone 
perform  this  sacrifice. 

48.  O  Krishna,  my  friends  and  ministers 
have  said  that  1  should  perform  it,  but  your 
words  will  be  my  guide  in  this  matter. 

49.  Some  (counsellors)  do  not  notice 
faults  (difficulties)  out  of  friendship.  Some 
out  of  self  interest  say  only  that  which  will 
be  agreeable  to  the   hearer. 

50.  Some  again  consider  that  which  is 
beneficial  to  them  as  the  fittest  thing  to  be 
adopted.  Men  are  seen  to  advice  thus  in 
business. 

51.  You  are  above  all  motives  ;  you  have 
conquered  anc^cr  and  desire  ;  you  should 
tell  me  which  is  most  beneficial  to  the 
world. 

77/M5  ends  the  thirteenth  chapter ^  thearri' 
val  of  Krishna t  in  the  Rajshuyarambha 
of  the  Sabha  Parva. 


CHAPTER    XIV. 

RAJSHUYARAMBHA  PARVA)— 

Continued, 

Krishna  said  :— 

1.  O  great  king,  you  are  endued  with 
all  accon^plishments,  and  you  are  worthy  of 
performiiig  the  Rajshuya.  O  descendant  of 
Bharata,  you  know  everything,  (therefore) 
I  shall  teJl  3'ou  only  something. 

2.  The  men  now  known  as  Kshatryas 
are  inferior  to  those  Kshatryas  that  were 
exterminated  by  Rama,  the  son  of  Jamad- 
agni.  ' 

3.  O  lord  of  earth,  O  best  of  the 
Bharata  race,  you  are  aware  of  the  rules  that 
those  Kshatryas  established  amongst 
their  order,  guided  by  the  traditions 
(coming  down  from  generations  to  genera- 
tion?. 

4.  All  the  numerous  royal  dynasties 
and  other  Kshatryas  in  the  world  claim 
to  be  descended  from  Aila  and  Ikshaku. 

5.  O  king,  O  best  of  the  Bharata  race, 
the  monarchs  (the  descendants)  of  Aila  and 
those  of  Ikshaku  became  divided  into 
one  hundred  separate  dynasties. 

6.  O  great  king,  the  descendants  of  Ya- 
yati  and.  the   Bhoja   are  also  great  in  binh, 
nunxber  and   accomplishments.      They  are, 
scattered  in  all  directions. 


^2 


MAHADIIARATA. 


7.  O  king,  all  the  Kshairyas  worship 
the  weallh  and  prosperity  of  all  these  kings. 
At  the  present  time  the  king  Jarasandha, 

8.  Having  overcome  that  prosperity 
ever  revered  by  the  wliole  (Kshatrya)  order, 
and  also  having  overcome  them  by  his 
prowess,  has  set  himself  up  over  the  heads  of 
all  the  kings. 

9 — 12.  Enjoying  the  sovereignity  of  the 
middle  portion  of  the  earth,  he  tried  to  create 
disunion  among  ourselves.  O  great-king, 
the  monarch,  who  is  the  lord  of  all  kings 
and  whose  sway  extends  over  the  whole 
earth,  is  the  proper  person  to  be  an 
Emperor.  O  king,  the  powerful  Shisupala 
havmg  every  way  placed  himself  under  his 
protection,  has  become  his  commander-in- 
chief.  O  great  king,  the  j)  )werful  king 
of  the  Kurushas,  Bakra,  who  tight  with  the 
power  of  illusion,  also  waits  upon  him  as  his 
disciple.  The  two  other  greatly  powerful  and 
illustrious  monarchs  have  taken  the  pro- 
tection 

13.  Of  the  greatly  powerful  Jarasandha, 
— namHv  Hansa  and  Dimvaka.  Dantra- 
vakra,  Karusha,  Karava  (also  wait  upon 
Jarasandha.)  He  who  bears  on  his  head  the 
gem  which  is  known  as  the  most  wonderful 
gem  in  the  world, 

'  14.  That  king  of  the  Yavanas  who  has 
chastised  Mura  and  Naroka  and  who  is  the 
matchlessly  powerful  king  of  the  West  like 
a  (second)  Varuna. 

15.  O  great  king,  who  is  called  Blingadatta 
and  who  was  your  father's  old  friend,  has, 
also  lowered  his  head  (to  jarasandha)  by 
his  speech  and  specially  by  his  actSit 

16.  But  he  is  in  his  heart  tied  to  you  by 
affcctbn.  He  loves  you  as  a  fatl[ier  loves 
his  son.  The  king,  who  has  his  kin.iidom  on 
the  west  and  south  of  the  earth,       5 1  '  "^^  . 

f  7i  Who  is  your  maternal  uncte.  that 
heroic  Purujit,  the  spreader  of  the  Kunti 
race,  that  chastiser  of  foes,  is  the  only  one 
Wing  who  is  on  your  side. 

18—19.  That  wicked  wretch  amongst 
the  Chedis,  whom  I  did  not  kill  before,  who 
hn»i  become  known  in  the  world  as  the  Su- 
preme Being,  who  gives  himself  out  as  such, 
and  who  put  of  foolishness  alwa3rs  bears  all 
my  signs,  has  gone  over  to  the  side  of  Jara- 
sandlm. 

20.  The  powerful  king  of  Banga,  Paun- 
dra  anH  »'ie  Kiratas  who  is  known  by  the 
name?  ot  Pandraka  and  Vasudeva,  (also 
waits  upon  Jarasandha). 

21 — 22.    O  great  king,  that  mighty  king 
of  the  Bhojas,  Bhishmaloi,  who  is  a   friend 
of  Indra,  that  chastiser  of  foes,  who  governs 
a  fourth  part  of    the  world,   who  has  con- 
quered   Dy  his  learning  the  Pandyas  and 


Krathakausikas,  and  whose  brother  Atri  is 
like  the  son  of  Jamadagni  Rama  has  (also) 
become  a  servitor  to  the  king  of  Magadha 
(Jarasandha). 

23.  We  are  his  (Bhishmaka's)  rdatives, 
and  therefore,  we  are  always  eitga^ged  in 
doing  what  is  agreeable  to  him.  But  though 
we  respect  and  regard  him  much,  yet  he 
docs  not  at  all  regard  us.  He  is  always 
doing  us  ill. 

24.  O  king,  without  knowing  his  own 
strength  and  the  dignity  of  the  race  to 
which  he  belongs,  he  (ohiskn^ka)  has 
placed  himself  under  Jarasanda's  shelter, 
only  seeing  his  blazing  fame. 

25 — 26.  O  lord,  the  eighteen  tribes  of 
the  Bhojas  from  the  fear  of  Jarasandha, 
have  flea  to  the  west ;  so  also  have  fled  the 
Surasenas,  the  Bhadrakas,  the  Vodhas,  the 
Salwas,  the  PataCheras,  the  Susthatas,  the 
Mukuttas,  the  Kulendas  and  the  Kuntis. 

27 — 28.  The  kings  of  the  Salvwayas,  with 
their  brothers  and  followers,  the  southern 
Panchalas  and  the  eastern  Koshalas  have 
also  fled  to  the  country  of  the  Kuntis.  So 
also  the  Matsyas  and  the  Samyastapadas 
have  left  their  kingdoms  in  the  north  and 
have  all  fled  from  fear  to  the  southern 
country. 

29.  Afflicted  with  the  fear  of  Jarasandha, 
all  the  Panchalas  have  left  their  own  kin^^- 
doms  and  fled  in  all  directions. 

30.  Sometime  before,  the  foolish  minded 
Kansa,  having  persecuted  the  Yadavas, 
married  two  of  trie  daughters  of  the  son  of 
Brihatratha  (Jarasandha). 

31.  They  are  named  Asti  and  Prapti, 
and  they  are  the  sisters  of  Sahadeva. 
Strengthened  by  such  an  alliance,  the  fool 
(Kansa)  persecuted  his  relatives  and  gained 
an  ascendency  over  them  all. 

'oTk  By  his  such  acts  he  earned  a  very  bad 
repute^\^'he  wicked  wretch  persecuted  the 
old  chiefs^iUhe  Bhoja  race. 

33.  These  cfcicfs  saught  our  protection 
from  the  persccijtfef^  oi  their  relative  (Kansa). 
Having  bestowed  iJrP"  Akrura  the  beaatl- 
ful  daughter  of  AhukS^Satarinka, 

relatives.     Ma- 
king Sankerasana  (Bala'SP*)  "*>  second^ 
I  killed  both  Kansa  and  Savl 
assistance  of  Rama. 

35.  O  king,  though  the  »mi>^'^'l;^i?^ 
of  our  fear  was  thus  removed,  yet  P'^^*''""* 
(Kansa^s  father-in-law)  took  ^S^  5""'- 
We  eighteen  branches  of  the  "^^'^^^ 
consulted  together  ;  \ 

36.  And  we  came  to  the  conclusic?^^^^ 
even  if  we  continual  I  v  strike  at  our  r^f' *^.^ 
with  M'eapons  capable  of  killing  the  t*  ^^ 


with  the 


SABHA  PARVA. 


33 


^hall  not  be  able  to  do  anything  of  him   in 
three  hundred  years. 

37—38.  He  had  two  friends,  who  were 
like  the  two  immortals ;  and  they  were  as 
powerful  as  the  foremost  men  of  all  power- 
ful men.  They  were  named  Hansa  and 
Dimvaka  who  were  incapable  of  being 
slain  by  any  weapons.  When  the  powerfu! 
Jarasandha  was  united  with  them,  he  was 
incapable  of  being  defeated  by  the  wea- 
pons of  all  the  world.  This  was  my  opi- 
nion. 

39«  O  foremost  of  all  intelligent  men, 
this  was  not  only  our^opinion,— but  all  the 
other  kings  were  of  the  same  opinion. 

40.  There  was  a  great  king  named 
Hansa.— he  was  killed  by  Rama  in  a  battle 
^rhich  lasted  for  eighteen  days. 

41—42.  O  descendant  of  Bharata,  O 
king,  hearing  people  say  that  Hanrahad 
been  killed,  Dimvaka  thought  that  he  cuuld 
not    live  without   Hansa.     He    went  to  the 

.y?t'""P?'  i"'"P«d  into  its  waters  and  thus 
killed  himself. 

43-  Thereupon  when  that  subjugator 
of  hostile  cities,  Hansa,  heard  what  Dimvaka 
riHd  done,  he  too  went  to  the  Yamuna, 
jumped  into  Its  waters  and  drowned  himself. 

44.  U  descendant  of  Bharata.  when 
larasandha  heard  of  the  death  of  the  two 
h^T'       ''^^"'■"^^  ^^  ^»s  city  with  an  empty 

«f  t^  L?  ^^r""  ^^  ^"  ^^^5,  on  the  departure 
of  the  king  (Jarasandha),  we  were  filled  with 
grreat  joy,  and.we  continued  to    live  at  Ma- 

l^Lm^^^X  °^  J^'-^f^ndha,  that  lotus-eyed 

AlofK^'i^u^^^J  ^r^^'  ^""'^^^  lamenting  for 
the  death  of  her  husband,  and  when,  O  king, 

mL^uT   ^"^  again   urged    the    king  o 
Magadha,  saymg,    -O  chastiser  of  foesfkill 
the  murderer  of  my  husband,''  then,  O  grel 
king  we  thought  of  acting  according   tl  the 
conclusion  we  came  to  before. 

less,  and  we  became  ready  to  fly.  We  divi- 
ded our  great  wealth  into  small  portions  to 

of  Jarasandha  with  our  sons,  cousins  and 
reUtn.es.  After  reflecting  thus  over  even-, 
thing,  we  fled  towards  the  west.  ^ 

«.^^Li  9r  ^*?^' /^^''«  *s  a  charming  citv 
nam^    Kushasthali,  adorned  by  the  la?v  a  * 

SSi™""""^"^-  In  this  city  we^took  up  o^ 


51.     VVe  repaired  its  fort  and   made  1*  ^ 

fram'S:t4o7?o  Tp^rofThl'    '^'^ 
car.warrk>rs  of  the  vM   rice.  '^'   ^'"^^ 


52—53-  O  slayer  of  all  foes,  we  are  now 
liv.ng  m  that  city  without  fear  of  any  kind 
O  best  of  the  Kuru  race,  thinking  of  the 
inaccessibility  of  that  foremost  of  hills  (Rai- 
yataka),  and  considering  that  they  had  no 
longer  any  fear  of  Jarasandha,  the  descen- 
dants of  Madhu  (Yadavas)  have  become 
exceedingly  glad. 

,  54-  Though  we  were  capable  of  defend- 
ing ourselves  (from  the  attacks  of  Jarasandha), 
yet  we  have  taken  shelter  on  the  Gomota 
mountain  which  is  three  Yoyanas  in  length. 
Within  Its  each  Voyona  have  been  placed 
twenty  one  posts  of  armed  men. 

55-  At  the  intervals  of  each  Voyaua 
have  been  made  one  hundred  gates,— the 
heroism  of  the  Vrisni  heroes  are  the  arches 
of  these  gates.  They  are  (always)  protected 
by  the  heroes  of  the  eighteen  branches  of 
the  Yadavas. 

56.  There  are  eighteen  thousand  brothers 
and  cousins  in  our  race.  Ahuka  has  one 
hundred  sons,  each  of  whom  is  like  the 
best  of  the  celestials. 

57-  Charudeshna  with  his  brother  Chak- 
radeva.  Satyaki,  myself,  the  son  of  Roliini 
(Valadeva),  Samba,  as  heroic  as  myself, 

58.  O  king,  these  seven  are  Attrathas. 
Besides  these  there  are  others,  whom  I  sh^il 
(presentW)  mention.  Kritavanna,  Ana- 
dhristi,  Samika,  Samitinjaya, 

59.  Kanka,  Sankha,  Kunti— these  seven 
are  Maharathas.  The  old  king  Andhaka- 
bhoja  has  two  sons,  and  the  king  himself,— 
these  ten  (are  Maharathas), 

60.  Possessing  great  prowess,  all  these 
heroes  are  as  mighty  as  the  thunderbolt. 
Ihese     Maharathas,    chosing     the    middle 

country,   now  live  among  the  Vrishnis. 

61.  O  best  of  the  Bharata  race,  O  des- 
cendant of  Bharata,  you  alone  are  worthy 
of  becoming  an  emperor.  You  should  csta* 
blish  your  empire  over  all  Ksliatryas. 

62.  O  king,  but  it  is  my  opinion  that 
you  will  not  be  able  to  perform  the  Rajshuya 
(sacrifice),  so  long  the  greatly  powerful 
Jarasandha    remains  alive. 

63.  Many  kings  have  been  kept  imprison- 
ed in  Giribraja  (hi>  city),  as  dead  carcasses 
of  elephants  are  kept  in  the  cave  of  a  great 
mountain  by  the  lion. 

64 — 65.  O  cliastiser  of  foes,  having  been 
desirous  of  performing  a  great  sacrifice  by 
(offering)  kings  (to  the  sacrifical  fire),  the 
king  Jarasandha,  has  adored  with  fierce 
ascetic  penances  the  illustrious  god  of  gods, 
the  husband  of  Uma  (Siva).  He  has  by 
this  means  been  able  to  defeat  many  kings 
of  the  earth  and  to  fulfil  his  vow. 


H 


MAHAfiilARATA. 


66.  By  defeating  all  the  kings,  one  after 
the  other  and  their  soldiers,  he  has  brought 
them  all  as  prisoners  to  his  city  j  and  he  has 
thus  daily  swelled  the  crowd  (of  kings'). 

67.  O  great  king,  we  too  from  the  fear 
of  Jarasandha  left  Mathura  and  fled  to  the 
city  of   Dwaravati. 

68.  O  great  king,  if  you  desire  to  per- 
form the  sacrifice,  try  to  release  those  (the 
kings)  kept  prisoners  by  Jarasandha,  and 
try  to  kill  him. 

69.  O  descendant  of  Kuru,  O  foremost 
of  all  intelligent  men,  if  you  do  not  try  to 
do  it, — your  undertaking  can  never  be  suc- 
cessful. If  you  wish  to  perform  Rajshuya 
(sacrifice),  you  must  do  it. 

70.  O  king,  O  sinless  one,  this  is  my 
opinion.  Do  as  you  think  (proper)  after 
reflecting  over  everything,  noting  the 
causes  and  effects  of  all.  Tell  us  what  you 
yourself  think  proper  to  do. 

Thus  ends  tha  fourteenth  chapter ^  the 
words  0/ Krishna,  in  the  RajsJiuyarambhd 
of  theSabha  Parva, 


CHAPTER  :XV. 

(RAJSHUYARAMBHA-;PARVA)— 

Continued, 

Tudhisthira  said  :— 

1.  Intelligent  as  you  are,  you  have  said 
what  none  else  is  capable  of  saying.  There 
IS  none  else  in  the  world  but  you  who  can 
settle  all  doubts. 

2.  There  are  kings  in  every  province 
c^gSLged  in  doing  good  to  their  respective 
selves.  But  none  of  them  has  been  able  to 
become  an  Emperor.  The  title  of  Em- 
peror is  difficult  to  be  achieved. 

3.  He  who  knows  the  valour  and  the 
strength  of  others  never  applauds  himself. 
He  is  really  worthy  of  praise  who  even  in 
fighting  with  his  enemies  bears  himself  with 
all  commendation. 

4.  O  supporter  of  the  Vrishni  dignity, 
man's  desires  and  propensities  are  varied 
and  extensive  like  the  wide  earth  adorned 
with'  various  gems  and  jewels.  As  by  tra^ 
veiling  in  distant  places  experience  is 
gamed, — so  man  can  get  the  highest  good 
by  the  highest  cultui^  of  his  understanding. 

,5.  I  consider  peace  of  mind  as  the 
highest  quality,  for  from  peace  of  mind 
pnoci^eds  prosperity.  In  my  opinion,  if  I 
undertake  to  perform  this  sacrifice,  I  shall 
nttt  win  the  highest  reward* 


6.  O  Janardana,  these  inleingent  and 
powerful  men  born  in  our  race  think  that 
one  amongst  them  will  at  one  time  become 
the  foremost  man  amongst  all  the  Ksha^ 
tryas. 

7—8.  But,  O  exalted  one,  O  sinless  being, 
we  also  wet*e  all  alarmed  at  the  prowen 
and  the  wrtUedness  of  the  king  Jarasjtrtdhjt, 
O  hero,  invincible  in  battle,  O  lord,  the 
prowess  of  your  arms  is  our  refuge.  When 
you  are  alarmed  at  Jarasandha's  might,  how 
should  I  consider  myself  strong  (enough  to 
cope  with  him/? 

9 — 10.  O  Madhava,  O  descendant  of  the 
Vrishni  race,  I  have  often  become  dipressed 
at  the'  thought  whether  Jarasandha  is  at  all 
capable  of  being  killed  by  you,  by  Rama, 
or  by  Aryuna.  O  Keshava,  what  shall  I  say  ? 
You  are  my  highest  authority  in  everything. 

Vai«hanipayana  said  :— 

Having  heard  this,  the  able  speaker 
Bhima  then  spoke  these  words  ; — 

Bhima  said : — 

11.  The  king,  who  is  without  any  exer- 
tion, or  the  king  who  being  hims>elf  weak 
and  without  resources,  enters  into  hostility 
with  one  who  is  strong,  perishes  like  an  ant- 
hill. 

12.  It  is  often  seen  that  even  weak  king 
may  defeat  a  strong  enemy  ;  and  he  may  be- 
come successful  in  his  attempts  by  his  wake- 
fulness and  by  using  policy. 

13.  (We  have)  in  Krishna  policy,  in  me 
strength,  and  in  Partha  ( Dhan an jaya)  vic- 
tory. Like  the  three  (sacrificial)  fires,  we 
shall  bring  about  the  death  of  the  king  of 
Magadha  (Jarasandha). 

Krishna  said  :— 

14.  Men  of  immature  understanding 
begin  an  act  without  having  an  eye  to  what 
may  happen  in  future.  It  is,  therefore,  not  a 
self-seeking  enemy  with  immature  under- 
standing IS  ever  forgiven  by  a  sensible 
man« 

15 — 17.  It  has  been  heard  by  us  that  hi 
the  Satya  Yuga^  Yanvanaswa  broughl 
every  one  under  his  sway,  by  the  remis- 
sion of  taxes,  Bhagiratha  by  kind  treatment 
of  his  subjects,  Kartavirya  by  his  great 
asceticism,  the  lord  Bharata  by  hb  extras 
ordinary  prowess  and  Maruta  by  his  pros* 
perity,  and  thus  they  became  emperors.  O 
Vudhisthira,  you,  who  wish  to  acquire  the 
imperial  dignity,  have  all  the  (above  men- 
tioned) five  qualities. 

18.  O  best  of  the  Bharata  race,  the  son 
of  Vrihatratha,  Jjarasandha,  is  (also)  one 
such  (a  candidatefor  the  imperial  dignity). 
One  hundred  families  of  kings  have  failed  to 
oppose  him. 


SABllA  PARVA. 


as 


19 — 20.  He  is  ruling  over  an  empire  by 
Viis  own  great  prowess.  The  monarchs  that 
wear  jewels  wait  upon  and  worship  Jarasan" 
dha.  Wicked  from  his  childhoocf,  he  U 
not  satisfied  even  by  such  worship. 

21.  Having  become  the  foremost  of  all, 
he  attacks  with  force  the  kings  that  wear 
crowns.  There  is  not  to  be  found  a  single 
king  who  does  not  pay  tributes  to  him. 

22.  O  son  of  Pritha,  thus  has  he  brought 
under  his  sway  one  hundred  kines.  How 
can  then  a  weak  king  approach  him  with 
hostile  intentions  ? 

23.  O  best  of  the  Bharata  race,  kept  as 
they  are  prisoners  in  the  temple  of  Siva  like 
so  many  animals  to  be  offered  to  the  sacri- 
fice, do  not  these  kings  feel  the  greatest  pos- 
sible misery? 

24.  A  Kshatrya  who  is  killed  by  weapons 
(on  the  field  of  battle)  is  ever  considered  to 
be  blessed.  Why  shaO  we  not  then  assemble 
together  and  oppose  the  king  of  Magadha  ? 

25.  He  has  already  brought  under  his  sway 
eighty-six  kings, — only  fourteen  (more)  are 
vvanied  to  make  the  number  of  one  hundred 
<x>mplete.  As  soon  as  he  will  collect  them 
<the  fourteen  others),  he  will  begin  his  cruel 
act  (sacrificing  them  before  Siva). 

26.  He,  who  will  be  able  to  prevent  him 
from  doing  this  act,  will  surely  earn  blazing 
fame.  He,  who  will  defeat  Jarasandha, 
«i'iil  certainly  become  the  emperor  of  all  the 
world. 

Thus  ends  the  fifteenth  chapter^  the 
words  of  Srikrishna^  in  the  kajshuya^ 
rambha  of  tlie  Sabha  Parva, 


CHAPTER     XVI. 

(RAJSHUYARAMBHA    PARVA)— 

Continued, 

YudMsthira  said :— 

1.  O  Krishna,  depending  only  on  cour- 
age, how  can  I  send  you  ^ to  Jarasandha) 
out  of  selfish  motives  and  out  of  the  desire 
of  the  imperial  dignity  ? 

2.  I  consider  Bhima  and  Aryuna  as  my 
eyes  and  you  Janardana  as  my  mind.  How 
shall  I  able  to  live  without  my  eyes  and 
mind? 

3.  Even  Varna  cannot  defeat  the  powerful 
army  of  Jarasandha  who  himself  is  endued 
with  terrible  valour.  What  valour  can  you 
show  against  him  ? 

4.  This  affair  that  promises  to  terminate 
otherwise  may  lead  to  a  great  mischief.  It  i « 
my  opinion,  therefore,  that  the  proposed  task 
should  not  be  undertaken. 


5.  O  Janardana,  O  excellent  man,  listen 
to  what  1  think.  To  desist  from  this  act 
seems  to  be  beneficial  to  me.  My  heart  is 
full  of  mysery  to-day.  The  Kajshnya 
sacrifice  seems  to  me  very  difficult  to  be 
accomplished. 

Vaishampayana  daid  :— 

6.  Partha  (Aryuna)  Who  had  the  e)tcel» 
lent  bow  (Gandiva),  the  couple  of  irt* 
e)thaustible  quivers  and  the  car  with  the 
(Ape)  standard  and  also  that  Sabha t  spoke 
thus  to  Vudhisthina. 

Aiyiuia  said  :-^ 

7.  O  king,  I  have  obtained  the  bow,  the 
weapons  and  the  arrows,  and  also  energy, 
allies,  dominions,  fame  and  strength.  They 
are  all  difficult  to  be  obtained,  though  they 
may  be  often  desired. 

8.  All  famous  men  of  learning  always 
praise  in  good  society  the  nobleness  of  de*- 
scent ;  but  nothing  is  equal  to  prowess.  There 
is  nothing  I  like  more  than  prowess. 

9.  One,  born  in  a  race  famous  for  valour, 
but  without  valour,  is  scarcely  worthy  of 
regard.  One  who  is  born  in  a  race  noted 
for  valour  and  also  possesses  valour  is  much 
superior  to  "the  former. 

10.  O  king,  he  is  in  every  way  a  real 
Kshatrya  who  increases  his  fame  and 
possessions  by  the  subjugation  of  his  ene- 
mies. He  who  is  possessed  of  valour, 
though  he  has  no  other  merits,  will  van* 
quish  his  enemies. 

11.  One,  who  is  endued  with  all  accom- 
plishments, but  who  is  destitute  of  Valour, 
can  hardly  ever|accomplish  any  thing.  Every 
merit  exists  by  the  side  of  valour  in  an  inci« 
pient  state. 

12 — 14.  Concentration  of  mirtd,  exertion 
and  destiny,  (these  three)  exist  as  the  three 
causes  of  victory.  One  who  possesses 
valour,  but  does  act  with  Carelessness 
can  never  win  victory  ;  It  is  for  this  that  ^ 
many  endued  with  strength  sometimes  i  ilTers 
death  at  the  hands  of  his  enenies.  As 
meanness  overtakes  the  weak,  so  f(  Ily 
sometimes  overtakes  the  strong-  A  king, 
therefore,  wIk)  is  desirous  of  victory,  should 
forsake  t>oth  these  causes  of  destruction. 

15.  If  for  the  purpose  of  performlrtf  «llf 
sicrtfice,  we  try  to  kill  Jarasandha  and  to 
rescue  the  kings  kept  prisoners  by  him  for 
his  cruel  purpose,  there  could  be  no  act 
higher  than  this  in  which  we  could  employ 
ourselves. 

16.  If  we  do  not  undertake  the  task,  the 
world  will  always  regarJ  us  as  worthless. 
O  king,  we  have  certainly  the  ability,  why 
should  we  then  be  regarded  (by  the  people^ 

\  as  wortliiess  ? 


26 


MAIIABIIARATA. 


17.  Those  that  have  become  Rbti is  with  | 
the  desire  of  obtaining  peace  of  mind  get 
the  red  clothes  with  ease.  Therefore,  if  we 
d^eat  the  enemy,  the  imperial  dignity  will 
be  easily  obtained  by  us.  We  shoald,  there* 
fore,  fight  with  the  enemy. 

Thus  ends  the  sixteenth  chapter ,  the 
consultation  for  killing  Jarasandha^  in  the 
Rajshuyarambha  of  the  Sabha  Parva, 


CHAPTER    XVII, 

<RAJSHUYARAMBHA  PARVA)— 
Cvntittued, 

Kridh]ia  Mid  :— 

1.  Aryuna  has  shown  tvhat  should  be 
the  inclination  of  one  bom  in  the  Bharata 
race, — specially  of  one  who  is  the  son  of 
Kunti. 

2.  We  do  n6t  know  when  death  will 
overtake  us,  whether  in  the  night  or  in  the 
day;  nor  have  we  heard  that  immortality 
has  been  obtained  by  dessisting  from  battle. 

3.  Therefore,  the  duty  of  a  man  (a  hero) 
is  to  attack  all  enemies  with  the  help  of  the 
policy  indicated  in  the  ordinance.  This 
always  gives  satisfaction  to  the  heart. 

4.  If  aided  by  good  policy,  and  if  not 
frustrated  by  destmy,  an  undertaking  is  sure 
to  be  crowned  with  success.  If  both  the 
parties  a^e  aided  by  such  means^  and  if  they 
tight  with  each  other,  one  must  get  the 
better  of  the  other,  for  boih  cannot 
win  or  lose. 

5.  If  aided  by  bad  policy  which  is  des- 
titute of  all  well-known  arts,  a  roan  is  sure 
to  be  defeated  and  meet  with  destruction. 
If,  however,  both  parties  are  equally  circums- 
tanced, the  result  becomes  doubtful,  but  both 
cannot  win. 

6.  When  such  is  the  case,  why  should  we 
not,  with  the  aid  of  good  policy,  go  to  the 
enemy  and  kill  him  as  a  river  uproots  a 
tree?  I  f  hiding  our  own  drawbacks  and  taking 
advantage  ol  his  holes  (faults),  we  attack  the 
enemy  ,why  should  we  not  be  successful  ? 

7.  it  is  Ihe  policy  of  all  intefligent  men 
that  one  should  fight  with  enemies  who 
are  exceedingly  powerful  and  who  stand  at 
the  head  of  their  wdl-arrayed  forces.  U  is 
my  opinion  also. 

8.  If  we  can  accomplish  our  purpose  by 
secretly  entering  the  abode  of  our  enemy  and 
attackmg  his  person,  we  shall  never  meet 
with  obloquy. 

9.  That  best  of  men   (Jarfisandha)  alone 
enjoj's    unfading  prosperity  like  him  who  is 
.inner -soul  of  every  created  beinj.    But  1  see 
his  destruction  (before  me). 


Id.  Desirous  as  we  are  of  f^rotectitif 
our  relatives  we  shall  either  kill  him,  in  battle, 
or  being  ourselves  killed  by  him  we  riiall  as* 
cend  to  heaven. 

Yudhistliira  said  :— 

II.  O  Krishna,  who  is  this  Jarasandhat 
What  is  his  might,  and  what  is  his  protress 
that  he  has  not  beeki  burnt  by  touching  yov 
as  a  insect  is  burnt  at  the  touch  of  fire  7 


said:— 

12.  O  king,  hear  who  is  Jarasamfii«t 
what  is  his  might  and  prowess,  %nd  why 
he  has  been  spared  by  us,  though  he  repeat* 
edly  offended  u«. 

13.  There  was  a  king,  named  Vrihat* 
ratha  who  was  the  heroic  lord  of  Maga^ia. 
He  was  proud  in  battle  and  had  an  army  of 
three  Auhshahinis  of  soldiers. 

14*  He  was  handsome,  mighty^  wealthy 
and  matchlessly  powerful.  He  always  bore 
(sacrificial)  marks  on  his  person  and  lodced 
like  a  second  Sakra  (Indra). 

15.  He  was  like  Surya  in  glory,  like  earth 
in  patience,  like  the  destroyer  Yama  ia 
anger  and  like  Vaisravana  (Kuvera)  in 
wealth. 

16.  O  best  of  the  Bharata  race,  as  the 
rays  of  the  sun  (covers  the  whole  earth),  s6 
the  whole  earth  was  covered  by  his  merits 
which  descended  to  him  from  a  long  line  c(f 
ancestors. 

17 — 20.  O  best  of  the  Bharata  race,  that 
l^reatly  powerful  hero  married  the  two  beauti- 
ful twin -daughters  of  the  king  of  Kashi.  ThM 
best  of  men  made  an  engagement  in  secret 
with  his  two  wives,  namely  that  he  would 
equally  love  them  both,  and  that  he  would 
never  show  a  preference  for  any  of  them.  Like 
a  mighty  elephant  in  the  company  of  two 
female-elephants,  or  like  the  ocean  in  his 
personified  form  in  the  company  of  the  Ganga 
and  the  Yamuna,  that  lord  of  the  earth 
passed  his  days  in  joy  in  the  company  of  his 
two  wrives,  both  of  whom  suited  him  well. 
His  youth  passed  away  in  the  enjoyraent  of 
his  wealth. 

21.  No  son  was  (however)  bom  to  him  tft 
perpetuate  his  line;  thoug^h  he  peHormed 
many  auspicious  rites,  Homasy  and  sacrificeB 
with  the  desire  of  getting  a  son,  yet  that 
best  of  men  did  not  get  a  son  who  coiikl 
perpetuate  his  line. 

22— :23.  He  heard  one  day  that  the 
illustrious  Sandakauslka,  the  son  of 
Kakshivana  of  the  Goutama  race,  having 
been  tired  'of  ascetic  penances,  have  come 
to  his  city  in  his  wandering  at  pleasure, 
and  that  he  sat  under  a  tree.  The  king 
with  his  wives  gratified  the  Rishi  with 
presents  of  jewels. 


SABHA   PARVA. 


n 


74.  Tfiat  best  of  Rishis,  ever  truthful 
in  speech  and  firmly  devoted  to  truth,  thus 
spoke  to  him  (the  king),  '*0  kinfif  of  kings, 
I  have  been  much  gratified.  O  hero  of 
excellent  vows,  ask  from  me  a  boon." 

25.  Thereupon  Vrihatratha  witJis  Ws 
wives  bowed  down  to  the  Rishi,  and  he  spoke 
thus  to  h-m,  his  voice  being  choked  witji 
tears  iq  consequence  of  his  despair  to  obtain 
a  son. 

The  king  said:— 

26.  O  exalted  one,  I  am  about  to  give 
up  my  kingdom  and  to  go  into  the  forest 
to  lead  an  ascetic  life.  I  am  unfortunate, 
(for  not  having  a  son), — ^what  shall  I  do 
with  the  kingdom  or  with  a  boon  ? 

Krislma  said :— 

27.  Having  heard  this  the  Rishi,  sitting 
in  the  shade  of  that  very  mangoe  tree  where 
he  was,  controlled  his  outer  senses  and  en- 
tered into  the  Yoga  meditation. 

28.  There  fell  in  the  lap  of  the  seated 
Rishi  a  juicy  mangoe,  untouched  by  the 
beak  of  parrots  or  other  birds. 

29.  That  best  of  Rishis,  taking  up  the 
fruit  and  mentally  pronouncing  some 
Manirus  over  it,  f^ave  it  to  the  king  as  the 
means  of  his  obtaming  a  son. 

30.  That  greatly  learned  Rishi  spoke 
thus  to  the  king,  "  O  king,  go.  Your  wish 
is  fulfilled.  O  king,  desist  from  going  to 
the  forest." 

31.  Having  heard  these  words  of  the 
Rishi,  the  greatly  intelligent  king  bowed 
down  his  head  before  the  Rishi  and  returned 
to  his  own  house. 

3a.  O  best  of  the  Bharata  race,  recol- 
lecting his  former  promise,  that  best  of  kings 
gave  that  one  fruit  to  his  two  wives. 

33—34.  His  two  beautiful  wives  ate  the 
maAgoe,  dividing  it  into  two  equal  parts. 
In  consequence  of  the  certainty  of  the 
Muni's  words  and  his  truthfulness  both 
of  them  conceived  as  an  effect  of  their 
having  eaten  that  fruit.  Seeing  them  in  that 
state,  the  king  was  filled  with  great  joy. 

35*  O  ereatly  wise  (king),  sometime 
After  when  the  (proper)  season  came,  each 
^  tlie  two  c|ueens  brought  forth  two  frag- 
mentary bodies. 

3^*  Each  of  tDose  two  bodies  had  one 
eye,  one  arm.  one  leg,  half  a  stomach,  half 
A  face,  and  half  an  anus.  Seeing  the 
fragmentary  bodies,  they  (the  queens) 
trembled  much. 

.  37*  The  helpless  sisters  then  in  great 
^xiety  consulted  with  each  other  ;  and  thoy 
abandoned  in  sorrow  the  fragments  that  had 
"fe  in  them. 


38.  The  two  midwives  then*  carefully 
wrapped  up  those  still-born  fragments  and 
went  out  of  the  inner  appartments  (of  the 
palace)  by  the  back  door.  Throwing  away 
the  bodies,  they  returned  in  haste. 

39.  O  best  of  men,  sometime  after  a 
Rakshasha  woman, named,  Jara  who  li/ed  011 
fiesh  and  blood,  took  up  the  fragments  that 
lay  on  a  crossing  (of  roads). 

40.  Being  impelled  by  Fate,  that  Raksh- 
sha  woman  united  the  fragments  to  make 
them  easier  to  carry. 

41.  O  best  of  men,  as  soon  as  the  frag- 
ments were  united,  they  formed  into  a  heroic 
child  of  one  body. 

4Z»  O  king,  the  Rakshasha  woman,  with 
her  eyes  wide  opened  in  wonder,  found 
hersett  unable  to  carry  that  child  who  had 
a  body  as  hard  and  strong  as  the  thunder- 
bolt. 

43.  Closing  his  coppery  red  fists  and 
inserting  it  into  its  mouth,  that  child  roared 
as  terribly  as  the  clouds  charged  with  rains. 

44.  O  best  of  men,  O  chastiser  of  foes, 
being  much  alanned  by  the  sound,  the 
inmates  of  the  palace  along  with  the  king, 
all  came  out  (to*  see  what  was  the  matter). 

45.  The  hdpTess,  disappointed  and  the 
sad  queens  also,with  their  breasts  full  of  milk, 
suddenly  canie  out  to  get  back  their  child. 

46.  Seeing  thent  (the  queens)  in  that  con- 
dition and  the  king  alsoy  who  was  so  much 
desirous  of  getting  a  son,  and  also  the  child 
which  was  so  very  strong,  the  Rakshasha 
woman  reflected  thus* 

47.  **  I  live  in  the  kingdom  of  the  king 
who  is  so  eager  to  get  a  son.  I  should  not, 
therefore,  kill  the  child  of  such  a  virtuous 
and  illustrious  king. 

48.  Then  hiding  the  child  in  her  arms 
as  the  clouds  envelope  the  sun,  and  assuming 
a  human  form,  she  thus  spoke  to  the  lord  of 
the  earth  (Vrihatratha). 

The  Eakshaslu  said:— 

4p.  p  Vrihatratha,  this  is  your  son. 
It  IS  given  to  you  by  me.  Take  it.  It  is 
bom  in  the  wombs  <^f  your  two  wives  in 
consequence  o^  the  booh  granted  to  you  by 
the  Brahmana.  It  was  abandoned  by  the 
midwives,  but  it  was  protected  by  me. 

50.  O  best  of  the  Bharata  race,  having 
obtained  the  child,  the  handsome  daughters 
of  the  king  of  Kashi  drenched  it  with  their 
lacteal  streams. 

51.  Having  ascertained  ever^ihing.  the 
king   was  filled   with   joy.     He   then  spoke 


is 


MAflABIIARATA. 


thus  to  the  Rakshasha  woman  who  was 
in  the  guise  of  a  human  female  possessing 
the  complexion  of  gold. 

52.  *'0  lotus-complexloned  lady,  who 
are  you  that  give  me  the  child  ?  O  blessed 
lady,  you  appear  to  me  as  a  goddess  roaming 
(over  the  earth)  at  pleasure." 

Thus  ends  the  seventeenth  chapter,  the 
birth  afjarasandha.in  the  Rajsnuyarant- 
bha  of  the  Sabhor  Parva. 


CHAPTER    XVIII. 

(RAJSHUYARAMBHA  PARVA) 
— Cofftinued* 

The  Bakshashi  said:— 

1.  O  king  of  kings,  be  blessed^  I  am  a 
Rakshasha  woman,  called  Jara.  I  am  capa* 
ble  of  going  everywhere  at  will.  Worshipped 
by  all,  I  live  in  your  house  in  joy. 

a.  I  am  a  Rakshashi  who  always  wan- 
der from  house  to  house  of  men.  I  was  for- 
merly created  by  the  self -create  (Brahma) 
and  was  named  Grihad^vi  (household  god- 
dess). 

3 — 5.  I  was  endued  with  celestial  beauty, 
and  I  was  placed  (in  the  world)  for  the  des- 
trliction  of  the  Danavns.  He,  who  with  devo- 
tion paints  on  the  walls  (of  his  house)  a  like- 
ness of  myself  who  am  young  and  who  have 
children,  must  have  prosperity  in  his 
house.  He,  who  does  not  do  it,  must 
meet  with  decay  and  destruction.  O  lord,  a 
likeness  of  myself,  surrounded  by  many 
children,  is  painted  on  the  walls  of  your 
house.  Placed  there,  \  am  daily  worshipped 
with  scents,  flowers,  incense,  edibles  and 
various  objects  of  enjoyments. 

6.  Therefore,  O  virtuous  man,  I  always 
think  of  doing  some  good  to  you.  It  hap- 
pened that  T  chanced  to  see  the  fragments 
of  the  body  of  your  son. 

7*  On  my  accidentally  uniting  them,  a 
1 0/  was  born.  O  great  king,  it  has  so  hap- 
pened only  out  of  your  good  fortune,  I  have 
been  mere  an  instrument  (in  reviving  the 
child). 

8.  !  can  swallow  (even)  the  mounuin  of 
Meru,— what  to  speak  of  your  child.  I 
am  gratified  with  the  worship  that  I  receive 
in  >our  house  ;  therefore  the  child  is  re- 
turned to  you. 

AJisuna  said : — 

9.  O  king  having  said  this,  she  disap^ 
peared  there  and  then.  Obtaining  the 
child  the  king  then  entered  his  own  house. 

10.  The  king  then  caused  all  the  rites  and 
ceremonies  of    infancy  to  be  performed  on 


the  child  ;  he  ordered  a  festival  to  be  ob- 
served in  Magadha  (by  his  subjects)  in  ho- 
nour of  the  Rakshasha  woman. 

II.  The  fnther  (the  king)  who  was  equal 
to  the  Grandsire,  then  bestowed  a  name  on 
that  child.  As  the  (fragments of  the  body 
of  the  child)  was  united  by  Jara,  he  was 
named  Jarasandha. 

Xi — 13.  The  greatly  powerful  son  of  the 
Magadha  king  began  to  grow  up  in  bulk 
and  in  strength,  like  a  fire  into  which  liba- 
tions of  Ghee  have  been  poured.  He  delight- 
ed the  heart  of  his  father  and  mother,  in- 
creasing day  by  day  like  the  moon  in  the 
while-fortnight. 

Thus  ends  the  eighteenth  chapter,  the 
birth  of  yarasandha^  in  th9  Rajshuyaram^ 
bha  o/tneSabha  Parva, 


CHAPTER   XIX. 
(RAJSHUYARAMBHA  PARVA) 

— Continued » 

Krishna  said :— 

I.  Sometime  after,  the  great  ascetic, 
the  illustrious  Sandakausika  came  again 
to  the  kingdom  of  Magadha. 

a.  Beinjj  overjoyed  at  the  arrival 
of  the  Rishi,  Vrihatratha  with  his  minisrers, 
priest,  his  son  and  wives  went  out  to  re- 
ceive him. 

3.  O  descendant  of  Bharata,  worshipp- 
ing the  Rishi  with  water  to  wash  his  feet 
and  with  Arghva^  the  king  offered  him  his 
son  with  the  whole  of  his  kingdom. 

4.  O  king,  the  illustrious  Rishi  accepted 
the  worship  of  the  king  and  thus  spoke  to  ibe 
king  of  Magadha  with  a  delightful  lieart. 

5.  **0  king,  everything  is  known  to  mc 
through  my  spiritual  sight.  O  king  of  kings, 
hear  what  this  your  son  will  be. 

6—7.  (Hear  also)  what  will  be  his  beauty, 
excellence,  strength  and  courage.  There  is 
not  the  least  doubt  that  your  this  son  will 
grow  in  prosperity  and  will  obtain  thcnj, 
endued  as  he  is  with  great  prowess.  Nd 
king  will  be  able  to  eoual  your  greatly 
powerful  son  in  prowess,    * 

8.  As  other  birds,  can  never  equal  the 
speed  of  Vinata's  son  (Garuda).  AU  thosd 
that  will  stand  in  his  way  will  meet  with  ccr* 
tain  destruction. 

9.  O  king,  as  the  river  can  make  no  im* 

Kression  on  the  mountain,  so  the  weapons 
urled  upon  him  even  by  the  celestials  will 
not  be  able  to  make  any  impres:»ion  on  hint. 


SABHA   PARVA. 


29 


10.  He  will  blaze  forth  ab«ve  the  heads 
of  all  that  wear  crowns  on  their  heads.  Like 
the  sun  he  will  rob  all  other  kings  of  their 
splendour. 

11.  The  king^s  who  are  rich  in  their  armi- 
es and  troops  will  meet  with  destruction  at 
the  hand  of  your  son  like   insects  in  the  fire. 

1 2.  He  will  seize  the  growing  prosperity 
of  all  the  kings,  as  the  ocean  receives  the 
rivers  swollen  with  the  waters  of  the  rainy 
season. 

13.  As  the  wide  earth  bears  all  kinds 
of  produce  and  supports  those  that  are  both 
l^ood  and  bad,  your  this  greatly  powerful 
^on  will  support  all  the  people  of  the  four 
orders. 

14.  All  the  kings  will  remain  obedi- 
ent to  him,  as  all  embodied  beings  remain 
o  edient  to  the  wind,  which  is  as  dear  to 
beings  as  the  self. 

15.  Thb  Magadha  prince,  this  mightiest 
of  all  mighty  men  in  the  world,  will  see  with 
his  physk:al  eyes  the  god  of  gods,  Rudra, 
the  slayer  of  Tripura,  Hara." 

16.  Having  said  this,  the  Rishi,  thinking 
of  his  own  business,  dismissed  that  slayer 
of  foes,  the  king  Vrihatratha. 

17.  The  Magadha  king  then  re-entered 
his  capital  ;  and  summonmg  all  his  friends 
and  rdatives,  he  installed  Jarasandha  on  the 
throne. 

18.  The  king  Vrihatratha  became  greatly 
disgusted  with  all  worldly  pleasures.  After 
the  installation  of  Jarasandha,  the  king 
Vrihatratha  followed  by  his  two  wives  went 
into  a  forest  to  lead  the  life  of  an  ascetic. 

19.  O  king,  after  his  father  and  mother 
had  retired  into  the  forest,  Jarasandha 
brought  numerous  -  kings  under  his  sway 
by  his  valour. 

Vaisliainpayana  said  :-* 

30.  Having  lived  for  a  long  time  in  the 
forest  and  practised  asceticism,  (the  king) 
Vrihatratha  ascended  to  heaven  with  his 
wives. 

2t.  As  told  by  Kausiki,  the  king  Jara- 
sandha received  the  boons  and  ruled  the 
kingdom  after  obtaining  the  (sovereignity 
of  the)  whole  world. 

32.  Sometime  after,  when  the  king 
Kansa  was  killed  by  Vasudeva  (Krishna), 
an  enmity  arose  between  him  and  Krbhna. 

33.  O  descendant  of  Bharata,  the  greatly 
powerful  king  of  Magadha  whirled  a  club 
ninety  nine  times  and  he  hurled  it  towards 
Mathura  from  Giribraja  (his  capital). 

24*  Krishna  of  wonderful  deeds  was  then 
living  in  Mathura.  That  excellent  dub 
lell  at  a  distance  of  ninety-nine  Voyonas, 


25.  Seeing  well  all  the  circumstances 
the  citizens  (of  Mathura)  all  went  to  Krishna 
and  told  him  all  about  the  fall  of  the  club. 
The  place  (where  the  club  fell)  was  near 
Mathura,  and  it  was  known  by  the  name  of 
Gadavasana. 

26.  He  (Jarasandha)  had  two  supporters, 
named  Hansa  and  Dimvaka,  both  incapa- 
ble of  being  killed  by  any  weapons,  both 
were  learned  in  the  science  of  politics  and 
morality,  and  both  were  in  counsel  foremost 
of  all  intelligent  men. 

27.  I  have  already  told  you  before 
every  thing  about  these  two  greatly  power- 
ful heroes.  My  opinion  is  that  these  two 
heroes  and  Jarasandha  were  more  than  a 
match  for  the  three  worlds. 

28.  O  hero,  O  great  king,  it  was  for  this 
reason  that  the  powerful  Akrura,  Andhaka 
and  Vrishni  tribes,  acting  from  policy,  did 
not  fight  with  him  (Jarasandha). 

Thus  ends  the  nineteenth  chapter,  the 
praise  of  yarasandhat  in  the  Rajsnuyaram* 
hha  of  the  Sahha  Parva, 


CHAPTER   XX. 
OARASANDHABADHA  PARVA). 

Erislma  said  :— 

1.  Hansa  and  Dimvaka  have  fallen-| 
Kansa  also  with  his  followers  has  been  killed  ; 
the  time  1ms,  therefore,  come  for  killing 
Jarasandha. 

2.  He  is  incapable  of  being  vanquished 
in  battle  by  all  the  celestials  and  the  Asuras. 
Therefore,  my  opinion  is  to  defeat  him  in 
a  single  combat. 

3.  In  me  is  policy,  and  in  Bhima  id 
strength,  and  we  are  both  protected  by  Ary« 
una.  We  shall  vanquish  tne  Magadha  king 
like  three  (sacrificial)  fires. 

4.  If  we  three  go  secretly  to  that  king, 
there  is  no  doubt  he  will  be  engaged  in 
a  single  combat  with  one  of  us. 

5.  From  the  fear  of  disgrace,  from 
covetuousness,  and  from  the  pride  of  streng- 
th of  arms,  he  will  certainly  cnallenge  Bhima 
to  a  single  combat . 

6.  Like  death  himself  who  kilts  a  person 
however  proud  he  might  be,  the  mighty 
armed  and  the  greatly  powerful  Bhima  will 
surely  bring  about  the  destruction  of  the 
king  (Jarasandha.) 

7.  If  you  know  my  heart,  if  you  have 
any  faith  in  me,  then  without  any  further 
loss  of  time,  give  me  as  a  pledge  Bhima 
and  Aryuna. 


20 


MAHABHARATA. 


Vairiiampayana  said :  — 

8.  Having  been  thus  addressed  by  that 
exalted  being  (Krishna),  and  having  seen 
Bhima  and  Aryuna  standing  there  with 
cheerful  faces,  Vudhisthira  thus  replied. 

Tudhisthira  Mid  :— 

9.  O  Achyuta,  O  chastiser  of  foes,  do 
not  say  so.  You  are  the  lord  of  the  Pandavas. 
We  are  all  dependant  on  you. 

10.  O  Govinda,  what  you  say  is  (always) 
consistent  with  wise  counsel.  You  never 
lead  those  on  whom  Lakshmi  (the  goddess 
of  prosperity)  has  turned  her  back. 

11.  I  am,  who  always  at  vcur  com- 
mand, consider  that  Jarasandha  is  al- 
ready killed,  that  the  kings  kept  pri- 
soner by  him  have  already  been  liberat- 
ed, and  that  the  Rajshuya  sacrifice  is  al- 
ready accomplished  by  me. 

13.  O  lord  of  the  universe,  O  best 
of  men,  act  soon  with  care  in  such  a  way 
as  this  task  may  be  accomplished. 

13.  Like  a  sorrowful  man  afflicted  with 
disease  and  like  a  man  without  Dharma, 
Artha  and  Kama,  I  dare  not  live  without 
you. 

14.  Partha  (Aryuna)  cannot  live  with- 
out Souri  (Krishna),  and  Souri  cannot 
live  without  Partha.  My  opinion  is  that 
there  is  nothing  unconquerable  by  these 
two,  namely  Souri  and  Partha. 

•  15.  This  handsome  Vrikodara  (Bhima) 
IS  the  foremost  of  all  strong  men.  Great- 
ly famous  as  he  Is,  what  may  not  be  ach- 
ieved by  him  with  you. 

16.  Troops  when  led  properly  60 
excellent  service.  The  w»se  men  say 
fhat  troops  without  a  leader  is  useless. 
Therefore,  troops  should  be  (always)  led  by 
experienced  leaders. 

17.  The  wise  always  conduct  the 
water  to  places  that  are  low.  The  fish- 
ermen take  the  water  through  the  place 
where  ihere  are  holes. 

18.  We  shall,  therefore,  try  to  accom- 
plish our  object  by  following  the  leader- 
ship of  Govinda  (Krishna),  who  b  learned 
In  the  science  of  politics,  and  whose 
£am/e  has  spread  all  over  the  world. 

19.  If  one  desires  to  have  a  successful 
end  of  his  purpose,  he  should  always 
place  Krishna  at  the  head,-^he  is 
the  foremost  of  all  men  whose  strength 
ConsistrS  in  wisdom  and  policy  ;  he  is  the 
man  who  possesses  the  knowledge  of  both 
the  means  and  the  methods. 

do.  For  the  accomplis^iraent  of  our  pur- 
pose, let  the  son  of  Pritha  (Aryuna)  follow 
the  be6t  of  the  Yadavas,   Krishna,   and  let 


Bhima  follow  Dhananjaya  (Arytma).  Policy^ 
victory  and  prowess  will  bring  about  suc- 
cess in  a  matter  requiring  valour. 

7ai8liampa7aiia  said :~ 

21.  Having  been   thus    addressed     (by 
Vudhisthira),  all  the  three  brothers,  the    two 
Pandavas  and  the  Vrashneya  (Krishna),  all 
possessing    great   powess,  started  lor    the 
kingdom  of  Magadha. 

22.  They  were  attired  in  the  garb  of 
Snaiaka  Brahmanas  of  effulgent  Tx>dies  ; 
they  were  blessed  by  the  agreeable  speechcs^ 
of  friends  and  relatives,  (when  they  started) • 

23.  They  possessed  great  prowess,  and 
their  bodies  were  like  the  sun,  the  moon 
and  the  fire.  Being  mflamed  by  the 
wrath  for  (the  persecution  that  was  perpe- 
trated by  Jarasandha  on  their  relatives), 
their  bodies  now  looked  more  blazing  than 
before. 

24.  Seeing  the  two  Krishnas  (Krishna 
and  Aryuna)  who  are  invincible  m  battle, 
and  seeing  Bhima  at  their  head,— all  the 
three  bent  upon  performing  the  same  act, — 
the  people  considered  that  Jarasandha  was 
already  ktHed. 

25.  The  illustrioas  pair  (Krishna  and 
Aryuna)  were  the  masters  that  directed  the 
every  operation  of  the  universe  ;  they  direc- 
ted all  acts  relaung  Dharma,  Artha  and 
Kama. 

36.  Having  started  from  the  Koru  country, 
they  passed  through  the  Kurujafigfata. 
They  then  arrived  at  the  (lake)  Padmasara, 
whence  they  went  to  the  Kalkuta  (mountain). 
Crossing  it, 

27.  Th^  (finaHy)  crossed  the  (rivers)  Gan- 
daki,  the  Sadanira  and  the  Sarkaravarta  and 
other  rivers,  all  these  (rivers)  taking  their  rise 
from  the  same  ntountain. 

28.  They  then  crossed  the  charming 
Saraju  ana  saw  the  eastern  Koshalas^ 
Crosssing  through  it,  they  went  to  MitHila  ; 
and  then  crossing  the  rivers  Mala  and  Char- 
man  wati, 

29.  The  Ganges,  and  the  Soae,  they 
proceeded  eastwards.  Going  to  the  heart 
of  the  Kusamva  (country),  the  matchlessly 
effulgent  heroes  arrived  at  Magadha. 

30.  Getting  on  the  (hilH  Goratha,  they 
saw  the  city  of  the  Magadha  king,  full  oi 
kine,  wealth  and  water,  ft  was  very  beautiful 
with  the  trees  that  stood  everywhere  in  it. 

Thus  ends  the  twentieth  chapter ,  the 
departure  for  Magadha  ^  in  theyarasandha^ 
bad  ha  of  the  Sab  ha  Parva, 


SABHA   PARVA. 


3t 


CHAPTER   XXI. 

<JARASANDHABADHA  PARVA) 

— Continued, 

Krisfaaa  said  :— 

1.  O  t^attha,  b6hdldt1ie  great  dty  of 
Mag^dha  standing  in  all  its  beauty.  It  is 
fall  of  cattle  and  other  beasts  of  burdeti^  its 
stock  of  water  is  inexhaustive  ;  it  is  adorned 
with  fine  mansions  ;  and  it  is  (entirely)  free 
from  all  dangers. 

2.  The  five  large  hills,— namely  Vaihara, 
V^raha,  Vrishava,  Rishigiri  and  the  beaati- 
iu\  ahh  hUl  Ckaityaka, 

3.  These  five  hills,  all  with  high  peaks, 
and  wkh  tall  trees  With  cool  shades, — all 
■being  connected  with  one  another,  seem 
iointiy  to  protect  the  city  of  Giribraja. 

4.  They  are  concealed  by  the  forests  of 
charming  and  fragrant  Lodhra  trees  with 
their  branches  covered  with  flowers. 

5.  This  was  the  place  where  the  illus- 
trioiis  Gotama  of  the  rigid  vows  begot  on 
the  daaghter  of  Ushinara,  a  Sudra  woman, 
Kakshivana  and  other  famous  sons. 

6.  The  race  sprung  from  such  a  man  as 
Ooutama  worships  the  sway  of  ordinary 
human  race,^it  shows  the  great  kindness 
of  Goutama  towards  kings. 

7.  O  Aryvfia,  it  was  here  that  in  olden 
tiroes  the  powerful  kings  of  Anga, 
Banga  and  other  countries  came  to  •  the 
hermitage  of  Goutama  and  lived  in  joy  and 
tiappiness* 

8.  O  Partha,  befioM  the  charming  forests 
of  Pippalas  and  beautiful  Lodhras  standing 
4itAr  trie  place  where  Goutama  lived. 

9.  Here  were  the  abodes  of  the  chastisers 
of  foes,  the  Nagas,  Arvuda,  Chakrapani, 
and  Swastika,  and  also  that  of  the  excellent 
Kaga,  called  Mani. 

ID.  Manu  himself  had  made  the  country 
of  the  Magadhas  to  be  free  from  draught. 
Kaushika  and  Maniman  also  have  favour- 
ed and  blessed  this  country. 

11.  Having  secured  such  a  charming  and 
impregnable  city«  Jarasandha  does  not  fear 
to  accomplish  all  his  unrivalled  purposes. 
We  shall,  however,  to-day  humble  his  pride 
by  attacking  him. 

Yaisliampayana  siaid :~ 

12.  Having  said  this,  those  brothers 
of  matchless  effulgence,  the  Vrashneya 
(Krishna)  and  the  two  Pandavas  (Bhima 
and  Aryuna)  entered  the  city  of  Ma- 
gadha. 

13.  Then  they  went  towards  the  im- 
pregnable   city    of  Girivraja,  full   of  cheer- 


ful and  well-fed  inhabitants  belonjfingto 
all  the  four  orders  of  men.  The  aty  was 
ever  enlivened  with  perinial  ^tivities. 

14 — 15.  Going  to  the  gate  of  the  city 
(they  did  not  enter  through  it)  ;  the  bro- 
thers pierced  the  heart  of  the  ^ligh  Chai- 
tyaka  (hill)  which  was  ever  worshipped  by 
the  race  of  Vrihalratha  and  by  the  citizens 
(of  Girivraja),— the  hill  that  delighted  the 
hearts  of  aJI  the  Magadhas. 

15—19.  Here  (^on  this  Chaityaka  liill) 
Vrihatratha  had  killed  a  cannibal,  called 
Rishava.  Having  killed  the  monster,  h^ 
caused  three  drums  to  be  made  of  his 
skin.  He  then  kept  these  <irums  in  his 
city.  They  were  such  that  if  once  play-» 
ed  upon,  their  sound  lasted  for  full  One 
month.  The  brothers  (Krishna  &c.)  broke 
down  the  Chaityaka, — ever  charming  to  aH 
the  people ,^at  the  place  where  these  drums> 
covered  with  celestial  flowers,  sent  forth 
their  continuous  sound.  Desirous  a3  they 
were  to  kill  Jarasandha,  they  seemed  to 
place  their  feet  on  the  head  of  their  foe  by 
their  this  act. 

20—21.  Attacking  with  their  power- 
ful arms  that  immovable,  huge,  high,  old 
and  famous  peak,  ever  worshipp^  with 
perfuhies  and  garlands,  those  heroes  broke 
It  down.  They  then  with  joyful  hearts  entered 
the  city. 

22.  At  that  vety  time  the  Veda -knowing 
Brahmanas  inhabiting  the  city  saw  many 
evil  omens  which  they  duly  reported  M 
Jarasandha. 

23.  The  priest  made  the  king  mount  on 
an  elephant ;  and  he  then  sanctified  him 
by  whirling  lighted  woods  about  him. 
The  greatly  powerful  king  Jarasandha 
commenced  a  fasting  with  proper  vows 
to  ward  off  these  evils. 

24.  O  descendant  of  Bharata,  ihey 
(the  brothers)  in  the  meantime,  unarm- 
ed and  with  their  bare  arms  as  their  only 
weapons,  entered  the  city  in  the  guise 
oi  Snataka  Brahmanas  in  order  to  tight 
with  Jarasandha. 

25.  They  saw  many  beautiful  shops, 
full  of  various  eatables  and  garlands, — every 
shop  swelling  with  every  article  and  every 
wealth  that  man  can  ever  desire. 

26.  Seeincr  the  great  wealth  of  those 
shops,  those  best  of  men,  Krishna,  Bhima 
and  Dhananjaya  (Aryuna),  proceeded  along 
the  public  streets.  Those  greatly  power- 
ful heroes  snatched  garlands  from  thle 
flower  vendors. 

27 — 29.  Having  attired  ir  robes  of  various 
colours  and  adorned  with  garlands  and  ear- 
rings, the  heroes  entered  the  palace  of  the 
^eatly  intelligent  Jarasandha  as  Himalayan 
lions  longmgly  look  at  the  pen  of  cattle.  The 


a? 


MAIIABHARATA. 


arms  of  those  warriors,  smeared  with  sandal 
and  aloe  paste,  looked  like  the  trunks  of 
Sala  trees.  O  great  king,  when  the  people 
of  Magadha  saw  those  heroes  with  necks  as 
broad  as  those  of  Sala  trees  and  with  wide 
chests,  they  began  to  be  very  much  asto- 
nished, 

30.  Passing  through  three  rooms  crowd- 
ed with  men  those  best  of  men,  with  pride 
and  cheerfulness  came  to  the  king. 

31 — ^32.  Jarasandha  rose  up  in  haste 
saying  "Welcome  to  you."  He  received  his 
visitors  with  proper  ceremonies,  with  water 
to  wash  their  feet,  with  honey,  with 
Arghya,  with  gift  of  kine  and  with  the 
other  forms  of  respect.  O  Janamejaya,  both 
Partha  and  Bhima  remained  silent. 

33.  Amongst  them  the  greatly  intelligent 
Krishna  thus  spoke  to  him,  "  O  king  of 
kings, — these  two  are  observing  a  vow. 
They  will  not  therefore  speak. 

34.  They  will  remain  silent  till  midnight. 
After  that  hour  they  will  talk  with  you." 
The  king  quartered  them  in  the  sacrificial 
apartments,  and  he  then  went  to  his  own 
rviyal  apartments. 

35 — 3^»  O  king,  at  midnight  he  (Jarasan- 
dha) came  to  the  place  where  the  Brah- 
manas  (Krishna  &c.)  were.  O  descendant 
<of  Bharata,  that  ever  victorious  king 
observed  the  vow  which  was  known  all  over 
the  earth  that  as  soon  as  he  should  hear 
of  the  arrival  of  any  Snataka  Brahmanas  in 
his  palace — even  if  it  be  midnight,  he  would 
immediately  come  out  and  grant  them  an 
interview. 

37.  Seeing  the  strange  attire  (of  his 
guests),  that  best  of  kings,  Jarasandha,  be- 
came, very  much  astonished,  but  he  waited 
upon  them  with  all  respect. 

38.  O  best  of  the  Bharata  race,  seeing 
the  king  Jarashandha,  those  best  of  men, 
those  slayers  of  foes  (Krishna  &c.)  thus 
spoke  to  him, 

39.  "  O  king,  let  salvation  be  attained 
by  you  without  any  difficulty.'*  And  O  best 
of  kin^,  having  said  this  to  the  king,  they 
stood  looking  at  one  another. 

40.  O  king  of  kings,  then  Jarasandha 
said  to  the  Pandavas  (bhima  and  Aryuna) 
and  the  Yadava  (Krishna),  who  were  all 
disguised  as  Brahmanas,  "Take  your  seat." 

41.  Blazing  forth  in  their  own  beauty 
like  the  three  fires  of  a  great  sacrifice,  these 
three  best  of  men  then  took  their  sents. 

42 — 43.  O  descendant  of  Kuru.the  firmly 
truthful  king  Jarasandha  spoke  to  them 
thus,  "It  is  well-known  to  me  that  no  where 
in  the  whole  world  the  Bramhanas  engaged 
in  observing  the  Snataka   vows  ever  adorn 


themselves  with  garlands  or  with  fra- 
grant paste.  Who  are  you  then,  Uita 
adorned  with  (lowers  and  with  hands  that 
bear  the  marks  of  the  bow-string  7 

44.  Attired  in  ascetic  robes  and  adorned 
unseasonably  with  flowers  and  frag^rant 
paste,  you  give  me  to  understand  that  you 
are  Brahmanas,  though  you  bear  all  the 
signs  of  the  Kshatryas.  Tdl  me  truly  who 
you  are.     Truth  acloms  (even)  kings. 

45.  Breaking  down  the  peak  oi  the 
Chaityaka  hill,  why  in  disguise  have  von 
entered  (the  city)  by  the  other  ways  than 
the  gates  without  fearing  the  royal  anger  7 

46.  The  prowess  of  a  Brahmana  rests 
mainly  in  his  speech.  Your  action  does  not 
suit  the  order  you  profess  to  belong.  Tell 
me  what  is  your  object  to-day. 

47.  Though  you  have  arrived  by  such  aa 
improper  way,  why  do  you  not  accept  the 
worship  I  offer  to  you  ?  What  is  your  object 
in  coming  to  me  f " 

48.  Having  been  thus  addressed,  the  high- 
minded  Krishna,  well -skilled  in  speech, 
thus  replied  to  him  in  a  calm  and  g^rave 
voice, 

Enshna  said : — 

49.  O  king,  know  us  for  Snataka  Brah- 
manas* O  king  of  men,  O  monarch,  Brah- 
manas,  Kshatryas  and  Vaisyas  are  all  com- 
petent to  observe  the  Snataka  vow. 

50.  This  vow  has  both  special  and  ^ene* 
ral  •  rules.  A  Kshastrya  who  observes  thb 
vow  with  special  rules  always  obtains  (great) 
prosperity. 

51.  Persons  who  adron  themselves  with 
flowers  always  eain  prosperityf — therefore 
we  have  adorned  ourselves  with  flowers. 
The  Kshatryas  are  powerful  in  their  pro- 
wess of  arms  and  in  the  prowess  of  speech. 
O  son  of  Vrihatratha,  it  is  therefore  the 
speeches  of  the  Kshatryas  are  never  auda- 
cious. 

52.  O  kin^,  the  creator  has  placed  hts 
own  energy  in  the  arms  of  the  Kshatrya. 
If  you  desire  to  see  it,-*you  will  certainly 
see  it  to-day. 

53.  The  intelligent  men  enter  the  house 
of  the  enemy  through  a  way  which  is  not 
the  general  gate  ;  but  in  the  house  of  a 
friend  they  enter  by  the  right  gate.  This  is 
the  rule  of  the  ordinance. 

54.  O  king,  know  that  this  is  our  eternal 
vow  that  having  entered  the  hou2>e  of  the 
enemy  for  the  purpose  of  accomplishinjg  an 
object,  we  do  not  accept  the  wor^ip  ottered 
by  him. 

Thus  ends  the  twenty ^first  chafrter^  the 
coloquy  between  yarasandha  and  Krishna^ 
in  the  yarasandUabadha  of  //m  Sahha 
Parva, 


SAfeMA    PAHVA. 


33 


CHAPTER    XXII. 

CJARASANDHABADHA   PARVA). 
— Continued,, 

Jatasandha  said  :— 

I  -  I  do  not  recollect  when  I  have  ever 
done  you  any  injury.  After  careful  re- 
flection, I  cannot  recollect  the  injury  I  have 
done  you. 

^.  O  Brahmanas,  When  I  have  never 
done  you  any  harm,  why  do  you  consider  me, 
who  am  innocent,  as  your  enemy  ?  Tell  me 
truly,  for  this  is  the  rule  followed  by  the 
honest. 

3 — 4*  ^^  injury  is  done  to  one's  Dharma 
and  Artha,  the  mind  feels  pain.  Even 
a  Sfreat  car-warrior,  well  versed  in  all  the 
precepts  of  morality,  (fets  the  fate  of  sinners 
and  falls  off  from  prosperity,  if  he  injures 
an  innocent  man. 

5.  For  honest  men  the  practices  of  the 
ICshatryas  are  the  best  in  the  three  worlds. 
The  men  that  are  learned  in  the  precepts 
of  virtue  praise  nothing  else  (than  the  prac- 
tices of  the  Kshatryas.) 

6.  ladhsre  to  the  practices  of  my  order 
withaste.iiy  soul.  I  never  injure  any  of 
tny  subjects.  In  bringing  this  charge  against 
me,  it  appears  you  speak  in  error. 

EriflhnaBaid:— 

7.  O  mighty-armed  (hero),  there  is  one 
who  upholds  the  dignity  of  a  (royal)  line. 
We  have  come  against  you  at  his  command. 

8.  O  king,  the  Kshatryas  of  the  world 
have  been  brought  captive  bv  you.  Having 
done  this  cruel  wrong,  how  cfo  you  consider 
yourself  innocent  ? 

9.  O  best  of  kings,  how  can  a  man,  being 
a  king  himself,  act  cruelly  against  other 
virtuous  kings  ?  After  persecuting  theai,  you 
want  to  offer  them  as  sacrifices  to  Rudra. 

10.  O  son  of  Vrihatratha,  this  sin,  com- 
mitted by  you,  may  even  touch  us.  We  prac^ 
lise  virtue,  and  we  are  capable  of  protecting 
virtue. 

I X.  The  slaughter  of  human  beings  as 
sacrifice  to  the  gods  is  never  seen.  Why  do 
you  then  desire  to  .sacrifice  human  beings  to 
the  god  Sankara  ? 

I  a.  You  are  calling  all  men  belonging 
to  your  own  order  as  beasts.  O  Jarasandha, 
foolish  as  you  are,  who  else  is  capable  of 
doing  it  ? 

13.  Whatever  actions  are  performed  by  a 
man  under  whatever  circumstances,  he  gets 
the  fruits  of  thode  actions  under  whatever 
circumstances  they  may  be  perform^. 

14.  We  are  desirous  of  helping  all  dis- 
tressed people.     For  the  prosperity  of  our 


race,    we   have  come   here  to  kill  you,  th* 
slayer  of  our  relatives. 

15.  O  king,  you  consider  there  is  not  a 
Kshatrya  equal  to  you  in  the  world  j  It  is  a 
great  error  of  your  judgment. 

16.  O  king,  what  Kshatrya  is  there 
who,  possessing  gneatness  of  mind  and 
recollecting  the  dignity  of  his  own  parent- 
age, would  not  ascend  the  unrivalled  heaven 
by  falling  on  the  field  of  battle  1 

17.  O  best  of  men,  know  that  Ksha- 
tryas, being  installed  in  the  sacrifice 
of  war  with  the  view  of  heaven  before 
them,  conquer  the  whole  world. 

18.  The  study  of  Brahma,  great  fame, 
ascetic  penances  and  death  in  battle  are 
acts  that  lead  men  to  heaven.  The  at- 
fainment  of  heaven  by  the  three  other 
acts  may  be  uncertain,  but  death  in  battle 
has  heaven  for  iu  certain  result. 

19.  It  is  graced  with  marty  merits  ; 
it  is  through  this,  Satakratu  (Indra)  has 
became  what  he  is  ;  he  rules  the  uni- 
verse by  vanquishing  the  Asurasi 

io.  Fighting  with  you  is  the  cerUin  path 
to  heaven,  for  you  are  proud  of  your  prowess 
of  arms  and  of  the  excessive  might  of 
your  large  Magadha  army. 

ii.  O  kingi  do  rtot  disregard  others' j 
valour  exists  in  every  man.  O  king  of  men, 
there  are  men  whose  valour  is  equal  01^ 
superior  to  yours» 

i2.  So  long  it  is  rtot  known  (to  the  worid), 
so  long  only  you  are  famous.  O  king,  I 
tell  yoU)  yourjprowess  can  be  borne  by  us, 

23*  O  Magadha  kirtg,  throw  away  your 
superiority  and  prkle  in  the  presence  of 
those  that  are  your  equals.  Do  tiot  go  to 
the  abode  of  Vama  with  your  sons,  ministers^ 
and  troops. 

i4.  DamvodhVaba,  Kartaviryaj  tJttara> 
and  Vrihatratha,— all  these  kings  met  with 
their  destruction,  alortg  with  all  their  troopsi 
for  disregarding  their  superiors. 

25.  We  are  desirous  of  liberating  the 
captive  monarchs  from  you.  Know  that  we 
are  certainly  not  Etrahmartas.  I  am  Hrishi- 
kesha  Sauri, — and  these  two  are  the  Pan* 
davas. 

26.  O  king,  O  monarch  of  the  Maga- 
dha kingdom f  we  challenge  you  (to  a  single 
combat).  Fight  with  Us  with  steadiness* 
fiither  liberate  the  Mingrs  (now  kept  prisoner 
by  you)  or  go  to  the  aTOcle  of  Yama« 

Jaratfandha  flaid  :— 

27.  1  never  make  a  king  {^sorter  Without 
first  defeating  him.  Who  is  kept  prisonef 
here  who  has  not  been  defeated  (by  me)  ? 


M 


mahabhakaia. 


28.  O  Krishna,  it  has  been  said  that  the 
duty  of  tlie  Kshatrj'a  is  to  brme  others 
under  his  swav  by  displaying  his  own 
prowess,  and  then  to  treat  them  in  the  way 
he  likes. 

29.  O  Krishna,  recollecting  the  duty  of 
a  Kshatrya,  how  ran  I  from  fear  to-day  li- 
berate the  Icings  collected  by  me  for  the  pur- 
pose of  the  god  ? 

30.  I  am  ready  to  fight  with  troops 
against  troops  placed  in  a  battle  array,  or 
alone  'against  (you)  one,  two,  or  three, 
either  at  the  sametime  or  separately. 

Vaishampayaixa  said  :— 

31.  Having  said  this,  and  being  willing 
to  fight  with  those  heroes  of  fearful  deeds 
(Krishna  &c.),  Jarasandha  ordered  his  son 
Sahadeva  to  be  installed  011  the  throne. 

32.  O  best  of  the  Bharata  race,  when 
the  day  for  the  combat  came,  the  king 
thought  of  his  commanders-in-chief,  Kausika 
SLtid  Chitrasena. 

33.  O  king,  they  were  formerly  called 
by  the  ever  renowned  names  of  Hansa  and 
Dimvaka  by  every  body  in  the  world. 

34 — ^35'  ^  king,  that  foremost  of  all 
powerfii  men,  the  self-controHed  lord  Sauri 
(Krishna),  that  best  of 'men,  that  slayer  of 
Madhu,  ever  devoted  to  truth,  the  younger 
brother  of  Haladbara,  knowing  that  the  kmg 
of  Majjadha  was  destined  to  be  killed  in 
battle  by  Bhima  and  not  by  the  destroyer  of 
Madhu,  did  not  at  the  command  of  Brahma 
desire  to  kill  that  foremost  of  all  powerful 
men,  that  hero  as  pc^verful  as  the  tiger,  that 
warrior  of  terrible  valor,  king  Jarasandha. 

Thus  ends  the  twenty  second  chapter ^  the 
preparation  for  the  Hght^  in  the  J-arasandha^ 
badha  qfihe  Sabhd  Parva, 


CHAPTER   XXIII. 

(JARASANDHABADHA  PARVA) 
— Continued, 

yaishainpayaixa,  sa4d  :— 

[.  The  exfell/snt  speaker,  the  descendant 
of  Yadu  (Krishna),  then  thus  addressed  4he 
king  Jarasandha  who  was  resolved  upon 
light. 

Krishna  said^— 

2-  O  king,  with  whom  amongst  us  three 
you  have  the  mind  to  f?ght  ?  Who  amongst 
us  should  be   ready  for   battle   (with  you)  7 

r     • 

Vaishampayana  said: — 

3.  Having  beep  thus  addressed,  the  king 
of  Magadha*  the  greatly  effulgent  Jaraisan- 
<iha«  ckslred  lo  fight  with  Bhimasen^ 


4.  The  priest  brought  the  yeHow  pfg- 
ment  obtained  from  the  cow,  garlands  of 
flowers,  and  other  auspicious  artieles,  and 
also  various  excellent  mledicines  for  restoring 
lost  consciousness  and  for  aUevia^ng  pains. 
He  came  (with  these  articles)  to  the  king 
Jarasandha  who  was  panting  for  fight. 

5.  The  king's  propitiatory  ceremonies 
with  benedictions  having  been  performed  by 
an  illustrious  Brahmana,  Jarasandha,  re- 
membering the  duty  of  a  Kshatrya^  dressed 
himself  for  battle. 

6.  Removing  his  crown  and  pn>perfy 
binding  his  hair,  Jnrasandha  su'xi  up  like 
an  ocean  brusting  through  its  shore. 

7.  The  terribly  powerful  and  inteflig'ent 
king  then  thus  S[x>ke  to  Bhima,  **0  Bhima, 
I  shall  fight  with  you.  !t  is  better  to  be 
vanquished  by  a  superior  man." 

8.  Having  said  this,  the  greatly  efiful- 
gent  Jarasandha,  that  chastiser  of  foc^, 
rushed  at  Bhimasena  like  the  Asura  Vabt 
at  Sakra  (Indra). 

g.  After  having  consulted  with  Krishna 
and  having  his  propitiatory  ceremorries  with 
benedictions  been  performed  by  hina 
(Krishna),  the  powerful  Bhima- (*n.i  also 
adv.inced  towards  Jarasandha  with  tlie  de- 
sire  of  fight. 

lov  Then  |hose  two  best  of  n>en,  those 
two  greatly  powerful  heroes,  with  their  bare 
arms  as  their  only  weapons,  being  cvich 
eageriy  desirous  ^^l  defeatirrg  tl>e  oiher^ 
cheerfully   engaged  in  the  fight. 

11.  Seizing  each  other's  arms  and  twin- 
ing each  other's  legs,  they  slapped  their 
arm-pits.  They  caused  the  arena  to  tremble 
with  that  sounds. 

12.  O  lord,  seizing  each  other's  necks 
with  their  hands  now  and  again  ^  and  drag- 
ging and  pushing  them  with  great  force, 
e^cn  press^  every  limb  of  the  other's  body 
and  began  to  roar. 

13.  Sometimes  stretching  their  arms, 
sometimes  drawing  them  dose,  sometimes 
raising  them  up  and  si>metimes  dropping 
them  do\vn,  they  began  to  seize  each  other. 
Striking  neck  against  neck  and  fcMrehead 
against  forehead,  they  caused  fiery  sparks 
to  emit  like  the  flashes  of  lightning. 

14—15.  Grasping  each  other  by  arms 
in  various  ways  aitd  kicking  each  other 
with  such  force  as  to  impress  the  innermost 
nervesr,  they  struck  at  e^ch  other's  breast 
with  clenched  fists  and  with  their  bare  arms 
as  their  ooly  weapons.  Roaring  like  clouds. 
they  grasped  and  struck  each  other  like 
t\^o  mad  elephants  f^hting  with  tbeir 
trunks. 

1*6.  Becoming  angry  at  each  other's  bUiw, 
they  dragged  and  pushed  each  oiherv  and 


SABIIA   PARVA. 


35 


they  Caught    on,     looking   fiercely  at   each 
otlier  like  two  angry  lions, 

17.  Each  striking  every  limb  of  the 
other,  and  each  catching  hold  of  the  other's 
waist,  they  hurled  each  other  to  a  great 
<ftstance. 

18.  Both  the  heroes  were  greatly  accom- 
plished in  wrestling  ;  each  clasping  the  other 
with  arms  and  each  dragging  the  other  to 
himself,  they  began  to  press  each  other  with 
great  force. 

19.  They  then  performed  the  grandest 
of  all  feats  in  wrestling,  namely  Prishta- 
bhanga^ — they  also  performed  the  feats, 
called  Sampurva  Nemclia  and  Ptirna- 
kumbha^ 

20.  They  also  performed  the  feats  Trina- 
pira  at  pleasure,  and  then  the  feat  Puma 
yo£a   with   fists.     Thus   did  the  two  heroes 

fight  with  each  other. 

21 — 22.  O  best  of  men,  thousands  of 
Citizens,  consisting  of  Brahnianas,  Ksha- 
tryas,  Vaisyas  ;»nd  Sudms,  and  also  women, 
and  ei-en  old  men,  came  out  and  assembled 
there  to  witness  the  fight.  The  croWd  be- 
came so  great  that  it  grew  to  be  a  solid 
mass  of  human  beiags  with  no  space  be- 
tween two  persons. 

23.  The  sound  they  made  by  the  slap- 
ping of  arms,  by  the  seizing  of  each  other's 
necks,  and  by  the  grasping  of  each  other's 
legs  became  so  loud  that  it  resembled  the  roar 
cA  thonder  or  the  noise  of  a  falling  cliff. 

24.  Both  of  them  were  foremost  of  strong 
.and  powerful  men,  and  both  took  great 
delight  in  such  fights.  Each  was  eager  to 
vanquish  the  other,  and  each  was  on  the 
.alert  to  take  advantage  of  the  slightest  care- 
lessness of  the  other. 

25.  O   king,   the    powerful    Bhima  and 

Jarasandha,   like    Vitra  and  Vasava  of    old, 

terribly  ^ught  on  in    the  arena,    driving  the 

people  at    times    by    the    motions   of   their 

nands. 

26—28.  Pressing  each  other  forward 
and  dragging  each  other  backward,  throw- 
ing each  other's  face  downwards  and  side 
ways  with  sudden  jerks,  they  dreadfullv 
mangled  each  other.  They  struck  each 
other  with  keen  joints.  They  loudly  address- 
ed each  other  in  stinging  words  ;  they  struck 
each  other  with  clenched  fists,  the  blows 
descending  like  a  mass  of  stone  on  another 
mass  of  stone.  With  broad  shoulders  and 
long  arms,  the  two  well -skilled  wrestlers 
struck  each  other  with  their  long  arms  which 
were  like  clubs  made  of  iron. 

.29 — ^30.  The  fight  began  on  the  first 
day  of  the  month  of  Kartic,  and  those  two 
illustrious  heroes  faught  on  continuously 
without     food,   and  Avithout   intermission  of 


day  or  night  till  the  thirteenth  day.  It  was 
on  the  night  of  the  fourteenth  day,  the 
Magadha  king  stopped  from   fatigue. 

31.  O  king,  seeing  the  monarch  (Jara- 
sandha) tired,  Janardana  (Krishna)  thus 
spoke  to  Bhima  of  terrible  deeds  to  encour- 
age him. 

Krishna  said  :— 

32.  O  son  of  Kuntl,  the  foe  that  has  be- 
come tired  in  the  fight  cannot  be  pressed. 
If  pressed  at  such  a  time,  he  may  even  die. 

33.  Therefore,  O  son  of  Kunti,  you  should 
not  oppress  this  king  (now),  O  best  of  the 
Bharata  race,  fight  with  your  arms  only  in 
such  a  way  as  your  antagonist  may  be  equal 
to  you. 

Vaishampayaua  said  :— 

34.  Having  been  thus  addressed  by  Krish- 
na, and  knowing  the  state  of  Jarasandha, 
the  Pandava  (Efrima),  the  slayer  of  host  ile 
heroes,  determined  to  kill  him. 

35.  That  foremost  of  all  strong  men, 
that  descendant  of  Kuru,  Vrikodara  (Bhima), 
mustered  all  his  strength  and  courage  with' 
the  desire  of  now  vanquishing  the  hitherto 
unvanquished  Jarasandha. 

Thus  tnds  the  twenty  third  chapter^  the 
fatigue  of  Jarasandha^,  in  the  jarasau" 
dha-badha  of  the  Sabha  Parva, 


CHAPTERXXIV. 

(JARASANDHA-BADHA     PARVA.) 

—  Continued. 

Vaishampayana  said  :— 

.  I — 2.  Thereupon  Bhimsena,  his  mind 
firmly  set  on  the  desire  of  killing  Jarasandha, 
thus  spoke  to  the  descendant  of  Yadu, 
Krishna,  "O  Krishna,  O  best  of  the 
Yadu  race,  this  wretch  is  still  before 
me  with  girded  loins  and  with  suffici- 
ent strength.  He  should  not  be  excused 
by  me." 

3 — 4.  Having  been  thus  addressedr 
Krishna,  that  best  of  men,  with  the  desire 
of  seeing  soon  an  end  of  Jarasandha,  thus 
replied  to  Vrikodara  (Bhima),  *'  O  Bhima, 
the  strength  that  you  have  derived  from 
the  celestials, — thfe  might  thai  you  have 
obtained  from  Maruta,  display  them  to- 
day towards  Jarasandha." 

5.  Haviiijg  be^n  thus  addressed,  that 
chastiser  of  foes,  that  greatly  strong  (hero), 
Bhima,  raised  up  the  strong  Jarasandha 
and  whirled  him  on  high. 


36 


MAHABHARATA. 


6.  O  best  of  the  Bharata  race,  having 
thus  whirled  him  high  for  one  hundred 
times,  he  (Bhima)  pressed  hb  knee  against 
his  (Jarasandha's)  backbone  and  broke 
bis  body  into  two  parts.  (Having  thus 
killed  him),  he  roared  aloud. 

7.  The  roar  of  the  Pandava  (Bhima), 
mingled  with  that  of  Jarasandha  while 
he  was  being  broken  by  Bhima's  knee, 
raised  such  a  loud  roar  that  it  struck 
fear  into  the  heart  of  every  creature. 

8.  The  people  of  Magadha  became 
dumb  with  fear ;  and  even  manv  wo- 
men were  prematurely  dOevered  by  the 
roars  of  Bhima  and  Jarasandha* 

9.  Hearing  the  roars  of  Bhima,  the 
people  of  Magadha  thought  that  either 
Himalayas  were  coming  down  or  the 
earth  ib  being  rent  assunder. 

10.  The  chastiser  of  foes  (Krishna) 
ieft  at  night  the  dead  body  of  the  king  at 
the  palace  gate»  as  if  he  was  but  asleep. 
They  then  came  out  (of  the  palace.) 

11.  Krishna  made  ready  the  chariot  of 
Jarasandha  with  the  excellent  standard  ; 
and  he  then  placed  on  it  the  two  brothers 
(Bhima  and  Aryuna),  He  then  liberated 
the  friends   (the  captive  kings). 

12.  Having  been  freed  from  their  great 
fear,  those  monarchs,  those  kings,  those 
possessors  of  gems  came  to  Krishna  and 
presented  him  with  many  gems  and  jewels. 

13.  Unwounded,  (now)  with  (many) 
weapons,  vanquishing  the  foe,  he  (Krishna), 
riding  on  the  celestial  car  (of  Jarasandha), 
came  out  with  the  kings  from  the  city  of 
Giribraja, 

14.  He,  who  wielded  the  bow  with  both 
hands,  who  was  invincible  to  all  kings,  and 
who  was  exceedingly  handsome  and  well- 
skilled  in  killing  the  enemy,  came  out  with 
that  possessor  of  great  strength  Bhima,  and 
Krishna  drove  the  car, 

15.  That  celestial  car, — invincible  to  all 
warriors, — ridden  by  the  heroes,  Bhima  and 
Aryuna,  and  driven  by  Krishna,  looked  ex- 
ceedingly beautiful. 

16.  It  was  in  this  very  car  that  Indra 
and  Vishnu  faught  In  the  battle  of  old  (with 
the  Asuras)  in  which  Taraka  (the  wife  of 
Vrihaspati)  was  the  cause,  and  the  result  of 
which  was  a  great  slaughter.  Riding  on 
that  very  car,  Krishna  now  came  out. 

17.  It  possessed  the  splendour  of  heated 

fold,  It  was  adorned  with  rows  of  jingling 
elh,  it  had  wheels  that  made  the  clatter 
like  the  roars  of  the  clouds,  it  was  ever 
victot  ious  in  battle  and  it  always  killed  the 


18.  Riding  on  it,  Sakrn  (Indral  ktSecf 
ninety  nine  Danavas  of  old.  Those  best  oi 
men  (Krishna  &c.)  were  exceedingly  pleasied 
on  obtaining  thb  car. 

19.  Seeing  the  long-armed  Rrishn^ 
on  the  chariot  with  the  two  brothers, 
(Bhima  and  Aryuna),  the  people  of  Ma- 
gadha became  very  much  ast  jnished. 

20.  O  descendant  of  Bharata,  that 
car,  with  which  were  yoked  celestial 
with  the  speed  of  t1>e  wind  and  which 
driven  by  Krishna,  looked  exeeedin^fy 
beautiful. 

21.  On  this  best  of  cars  there  ^m^s 
a  flag-staff  without  being  visibly  at- 
tached thereto.  It  was  the  product 
of  celestial  art.  That  beautiful  flag- 
staff could  t>e  seen  from  a  dbtance  of 
a  Yojona,  and  it  had  the  splendour  of 
the   rainbow. 

22.  Wlien  coming  out,  Krishna  thoiight 
of  Garuda.  As  soon  as  thoi^ht  of,  be 
came  there  like  a  large  tree  worshipped 
by  all. 

23.  The  eater  of  snakes,  Ganid^  of 
immense  weiglu  of  body,  sat  on  that  ex- 
cellent car  along  with  innumerable  other 
open-mouthed  and  fearfully  roaring  creatures 
on  Its  flagstaff. 

24.  Thereupon  that  best  of  cars  be 
came  more  dazzling  than  before  ,*  and  like 
the  sun  in  midday,  surrounded  by  thou- 
sand rays»  it  became  incapable  of  be- 
ing looked  at  by  any  livir^  creature. 

25.  O  king,  such  was  that  celestially 
made  and  the  best  flagstaff  that  it 
never  struck  against  a  tree.  The  weapons 
could  not  any  way  injure  it,  although  it  was 
visible  to  the  hunian  eye. 

26.  That  best  of  men,  Adtyuta  (Kris<* 
hna),  riding  with  the  two  Pandavas  (Bhima 
and  Aryuna)  on  that  celestial  car,  ifie 
wheels  ol  which  made  a  clatter  like  the 
roars  of  the  clouds,  came  out  {pi  Girit 
braja.) 

27.  It  (the  car)  was  obtained  hy 
the  kmg  Vasu  from  Vasava  (Indra). 
From  Vasu  it  was  obtained  bv  Vrihatratha  ; 
from  Vrihatratha  it  was  in  due  course  ob- 
tained by  the  king  (Jarasandha),  the  son  of 
Vrihatratha. 

28.  The  long  armed,  the  lotus-eyed 
and  the  greatly  famous  (Krishna),  coming 
out  (of  Giribraja),  stopped  on  a  level  plain 
outside  the  city. 

29.  O  king,  all  the  citizens  with  the 
Brahmams  at  their  head  then  hastened  there 
to  adore  him  according  to  the  due  riles  of 
the  ordinance. 


SABHA   PAT^VA. 


37 


30.  The  kings,  who  had  been  liberated 
from  their  confinenient,  worshipped  the 
slayer  of  Madhu  ;  and  they  thus  spoke  to 
him  in  eulogiastic  words. 

31 — 32.  **  O  mighty  armed  (hero),  O  son 
of  Devaki,  such  an  act  of  virtue  is  not  (at 
all)  wonderful  in  you.  Assisted  as  you  are  by 
the  prowess  of  Bhima  and  Aryuna,  you 
have  to-day  rescued  the  kings  who  sank  in 
the  fearful  mire  of  sorrow  in  the  lake  of 
Jarasandha.  ' 

33.  O  Vishnu,  O  descendant  of  Yadu, 
we  were  languishing  in  the  fearful  hill-fort 
(of  Jaransandha)  ;  from  our  good  fortune 
alone,  you  have  rescued  us  and  earned  a 
^eat  renown. 

34.  O  best  of  men,  we  bow  to  vou. 
Command  us  what  we  shall  do.  hlow- 
ever  difficult  it  may  be  to  carry  out  your 
command,  know,  it  is  already  carried  out 
by  the  kings  (ourselves)." 

35.  Giving  them  every  assurance,  thus 
replied  to  them  Hrishikesha  (Krishna), 
**  Vudhisthira  is  desirous  of  performing  the 
Rajshuya  (sacrifice). 

36.  That  king,  ever  devoted  to  virtue,  is 
solicitous  to  acquire  the    imperial   dignity. 

Knowing   this  from  me,     help  him  in   his 
attempt. 

37.  O  best  of  king^,  thereupon  all  those 
tnonarclis,  saying  "be  it  so,'*  accepted  with 
joyous  heart  all  that  Krishna  said. 

38.  The  monarchs  made  presents  of 
jewels  to  the  hero  of  Dasarha  race  (Krishna). 
Govinda  (Krishna),  out  of  kindness  towaras 
them,  only  took  a  portion  of  those  presents. 

39.  The  son  of  Jarasandha,  the  high- 
minded  Sahadeva,  came  out  there  with  his 
relatives  and  his  ministers,  his  priest  being 
at  the  head  of  the  procession. 

40.  Sahadeva  bowed  low  before  the  god 
among  men,  Vasudeva  ;  and  presenting  him 
many  gems  and  jewels,  he  worshipped  him. 

.  41.  That  best  of  men  (Krishna)  gave 
eyery  assurance  to  that  very  much  frighten- 
ed prince  and  accepted  his  very  valuable 
presents. 

42 — 43.  He  (Krishna)  gladly  installed 
there  the  son  of  Jarasandha ;  and  thus  being 
installed  on  the  throne  of  Magadha  by  those 
exalted  men  and  having  been  obtained  the 
friendship  of  Krishna  and  being  treated  with 
respect  and  kindness  by  the  two  sons  of 
Pritha,  the  mighty  armed  and  the  illus- 
trious son  of  Jarasandha  (Sahadeva)  enter- 
ed the  city  of  the  son  of  Vrihatratha  (Jara- 
sandha). 

44.  That  best  of  men  (Krishna),  accom- 
panied by  the  sons  of  Pritha  and  enriched 
with  much  wealth  and  laden  with  numerous 
jeweb,  went  away  (from  Giribraja). 


45.  Achj'uta  (Krishna),  accompanied  by 
the  two  Pandavas  (Bhima  and  Aryuna), 
arrived  at  Indraprastha  and  went  to  Vu- 
dhisthira. He  joyfully  addressed  the  king 
and  said, 

46.  **0  best  of  king^,  the  powerful  Jara- 
sandha has  been  killed  by  Bhima  from  good 
fortune.  The  kings,  confined  at  Giribraja^ 
have  all  been  liberated. 

47.  O  descendant  of  Bharata,  from  good 
fortune,  these  two  Bhima  and  Dhananjaya 
(Aryuna),  are  well.  They  have  arrived  at 
their  own  city  un wounded." 

48.  Then  Yudhisthira  worshipped  Kris- 
na  as  he  deserved  ;  and  he  embraced  Bhima 
and  Aryuna  in  joy. 

49.  Having  obtained  victory  through  the 
agency  of  his  brothers  by  the  death  of  Jara- 
sandha, Ajatsatru  (Yudhisthira)  passed  his 
time  with  his  brothers  in  great  merri- 
ment. 

50.  The  Pandava  (Yudhisthira)  with  his 
brothers  came  to  the  kings  (who  had  come  to 
Indraprastha.)  Entertaming  and  worship- 
ping tnem  each  according  to  hb  age,  he 
sent  them  away. 

51.  Havinff  been  commanded  by  Yudhis- 
thira, those  Kings  with  joyful  hearts  and 
without  any  further  loss  of  time  started  on 
their  excellent  vehicles  for  their  own  respec- 
tive kingdoms. 

52.  O  king,  thus  did  that  best  of  men, 
the  greatly  intelligent  Janardana  (Krishna), 
cause  his  foe  Jarasandha  to  be  killed 
through  the  instrumentality  of  the  Pandavas. 

53.  O  descendant  of  Bharata,  having 
caused  the  death  of  Jarasandha  by  policy, 
that  chastiser  of  foes,  (Krishna)  took  leave 
of  Yudhisthira,  Pritha,  (Kunti),  Krishna 
(Draupadi). 

54.  Suvadra,  Bhimasena,  Falguni 
(Aryuna),  and  the  twins  (Nakula  and 
Sahadeva).  Taking  leave  of  Dhaumya, 
he  started  for  his  own  city  (Dwarka) 

55.  On  that  cellestially-made  and  the 
best  of  cars,  which  possessed  the  speed  of 
mind,  and  which  was  given  to  him  by 
Dharmaraja  (Yudhisthira),  and  which  filled 
the  ten  points  of  the  horizon  with  the  rattle 
of  his  wheels. 

56.  O  best  of  the  Bharata  race,  when 
Krishna  was  about  to  start,  the  Panda- 
vas with  Yudhisthira  at  their  head  walked 
round  that  best  of  men  (Krishna)  who  was 
never  fatigued  with  exertion. 

57.  O  descendant  of  Bharata,  having 
acquired'  that  great  victorv  and  having 
also  dispelled  the  fears  of  the  kin^,  when 
the  illustrious  Krishna,  the  son  of  Devaki 
went  away, 


'38 


MAHABIIARATA. 


58.  That  leat  of  his  increased  the  fame 
of  the  Pandavas.  O  descendant  of  Bharata» 
O  kmj?,  the  Pandavas  (thus)  increased  the 
great  happiness  of  Draupadi. 

59.  Whatever  is  consistent  with  Dharma, 
Artha  and  Kama  continued  at  that  time 
to  be  properly  performed  by  king  Yudhis- 
thira  in  the  exercise  of  his  duties  in  protect- 
ing his  subjects. 

Thus  ends  iiu  twentyfourth  chapter ^  the 
death  of  yarasandha,  tn  the  yarasandha 
badha  of  the  Sab  ha  Parva 


CHAPTER    XXV. 
(DIGVIJAYA   PARVA). 

Vaishampayaoa  siad  :— 

1.  Having  obtained  that  best  of  bows 
(Gandiva)  and  the  couple  of  inexhaustible 
quivers  and  the  car  and  the  (ape  standard) 
flagstaff,  Aryuna  spoke  to  Yudhisthira  thus. 

Aryiuia  said  :— 

2.  O  king,  bow,  weapons,  great  prowess, 
allies,  dominions,  fame,  troops, — ^all  these 
have  been  obtained  by  me,  though  they  are 
all  difHcult  to  be  gained,  however  a  man  may 
desire  to  have  them. 

3.  O  best  of  kings,  I  think  we  should 
now  do  thai  by  which  we  shall  be  able  to 
increase  our  treasury.  I  desire  to  make  the 
(other)  kings  pay  tribute  to  us. 

4.  I  shall  start,  in  anauspirious  moment 
of  a  holy  day  of  the  moon  under  a  favour- 
able constellation,  to  conquer  the  kingdoms 
situated  in  the  quarter  protected  by  the 
lord  of  wealth  (Kuvera). 

Vaishampayana  said:— 

5.  Having  heard  the  words  of  Dhanan- 
jaya  (Aryuna),  Dharmaraja  Yudhisthira 
thus  replied  to  him  in  a  grave  and  calm 
voice. 

YadMstldra  said  :— 

6.  O  best  of  the  Bharata  race,  start, 
but  f^rst  cause  the  holy  Brahmanas  to  utter 
benedictions  on  you,  so  that  you  may  plunge 
youi<  enemies  into  grief  and  make  your 
friends  happy. 

7.  O  Parfha, victory  will  surely  be  yours. 
Your  desires  will  surely  be  fulfilled. 

Vaishampay a&a  said  *— 

Having  been  thus  addressed,  Aryuna, 
surrounded  by  a  large  niunber  of  troops, 
started  (for  conquest). 


8—9.  He  started  on  the  celesttdT  car  of 
great  deeds  which  he  had  obtained  frooi 
Agni.  Bhimasena,  and  those  best  of  men, 
the  long-armed  twins  Nakula  and  Saha- 
deva,  also  having  been  affectionately  wor- 
shipped by  Dharmaraja  Yudhisthira,  start- 
ed (tor  conquest).  The  son  of  the  chastiser  d 
Paka  (Aryuna)  conquered  all  the  countries 
situated  m  the  direction  protected  by  the 
lord  of  wealth  (Kuvera). 

10.  O  king,  Bhima«ena  conquered  the 
East,  Sahadeva  the  south,  and  well- 
skilled  in  arms,  Nakula,  conquered  the  west. 

11.  Surrounded  by  his  friends  and 
relatives,  the  lord  Dharmaraja  Yudhisthira 
lived  in  the  enjoyment  of  great  affliKnce 
within   the   Khandavaprastha. 

Thus  ends  the  tvent^fifth  chaffer, 
the  summary  of  conquests,  tn  the  Digvtjaya 
of  the  Sabha  Parva. 


CHAPTER  XXVI. 
(DIGVIJAYA    PARVA)"^ontinued. 

Janamejaya  said  :~- 

1.  O  Brahmana,  narrate  to  me  in 
full  the  history  of  the  conquests  of  the 
various  directions  (by  the  Pan; lavas).  I  am 
not  satiated  with  listening  to  the  gpreat 
history  of  my  ancestors. 

Vaishampayana  said  :— 

2.  The  earth  was  conquered  simd- 
taneously  by  all  the  sons  of  Pritha.  I 
shall  first  describe  the  conquest  of  Dhanann 
jaya  (Aryuna). 

3.  The  mighty  armed  Dhananjaydt 
by  the  greatest  courageous  feats  Brst,  con- 
quered the   king  of  the    Kulindas* 

4.  Havinff  conquered  the  Kulinda^,  the 
Anasttas  and  the  Kalkuttas,  he  conquer* 
ed  Sumandala  with  his  troops. 

5.  O  king,  the  chastiser  of  foes,  Shaby- 
asitachi  (Aryuna)  conquered  with  him  (Su- 
mandala) the  island  of  Sakala,  and  also  the 
king  Pritivindhya. 

6*  Sakala  was  one  of  the  seven  islands 
of  the  earth,  and  there  were  many  kiti^s 
on  that  island.  A  fearfti!  battle  took 
place  between  them  and  their  troops 
and  Aryuna* 

7.  But  O  best  of  the  Bharata  race, 
those  great  bowmen  were  all  defeated 
by  Aryuna.  With  them  all,  he  then  at- 
tacked the  kingdort  of  Pragjbtisha. 

8.  O  king,  the  king  of  that  country 
was  Bhagadatta.  A  great  battle  was 
faugh t  by  the  illustrious  Pandava  with 
him. 


SABIIA   PARVA. 


J9 


9.  The  king  of  PrajE^jotisha  was  sup- 
ported by  hosts  of  Kiratas  and  Chins 
and  by  numerous  other  warriors  that 
dwelt  on  the  sea- coast. 

10.  Having  faught  with  Dhananjaya 
(Axyuna)  continuously  for  eight  days  and 
hjLving  found  him  not  the  least  tired  in  the 
battle,  the  king  Bhagadatta  smilingly 
said  to  him, 

II  "O  mighty-armed  (hero),  O  des- 
cendant of  Kuru,  this  energy  in  battle 
is.  well -suited  to  yoH,  (for)  you  are  the  son 
of  the  chastiser  of  Paka  (indra)  and 
an  ornament  in  battle. 

12.  O  child,  I  am  the  friend  of 
Indra, — I  am  scarcely  inferior  to  him  in 
battle,  (but)  I  cannot  stand  before  you. 

13.  O  son  of  Pandu,  tell  me  what 
is  .  your  desire  ?  What  can  I  do  for 
you  ?  O  mighty-armed  hero,  O  son,  I 
shall  do  what  you^  will  tell  me  to  do. 

Arynna  said  :— 

14..  That  foremost  of  the  Kurus,  the 
king  Dharmaraja  Yudhisthira,  learned  in 
the  precepts  of  alt  virtues,  devoted  to  truth 
and  a  performer  of  sacrifices  in  which 
Dakshina  is  very  large,  (desires  to  obtain 
imperial  dignity). 

15.  I  desire  to  see  him  acquire  (it)  the 
imperial  dignity.  Let  tribute  be  paid 
by  you  to  him.  You  are  my  father's 
friend,  and  you  have  been  also  gratified 
by  rae.  Tcannbt  command  you.  There- 
fore, let  the  tribute  be  paid  by  you 
with  cheerfulness  and.  at  ypur  own  (free) 
will. 

Bhagadatta  said*:— 

16-  O  son  of  Kunti,  as  ypu  are  to 
me,  so  h  also  the  king  Yudhisthira.  I 
shall  do  all  this  ;  tell  me  what  else  I  can 
do  for  you. 

Thus  ends  the  twenty  sixth  chapter ^  the 
victory  over  Bkaj^adatta,  in  the  Digvijaya 
of  the  Sabha  Parva, 


CHAPTER    XXVn. 
(DIGVIJAYA  PARVA)— Co/iii«Me</, 

Vaishampayana  said  :— 

I.  Having  been  thus  addressed,  Dhanan- 
jaya (Aryuna)  thus  replied  to  Bhagadatta. 
**  If  you  give  me  your  promise  to  do  it,  you 
wtU  have  done  all  that  I  desire." 

.2.  Having  thus  conquered  him,  the 
mighty  armed  son  of  Kunti,  Dhananjaya, 
then  weht  towards  the  north,  the  direction 
presided  over  by  thoiord  of  wealth  (Kuvera). 


3.  The  son  of  Kunti,  that  best  of  men, 
conquered  the  inner-mountains,  the  outer- 
mountains  and  the  smaller  mountains. 

4.  Havings  conquered  all  the  mountains 
and  all  the  kmgs  that  lived  on  them  and  hav- 
ing brought  them  under  his  sway,  he  exacted 
tribute  from  them  all. 

5.  O  king,  having  won  the  affection  of 
those  kings,  and  havmg  united  himself  with 
them,  he  next  marched  against  Vrihant^, 
(who  was)  the  king  of  Ulutei, 

6.  Trembling  the  earth  with  the  sound  of 
his  drums, with  the  clatter  of  his  chariot  wheels 
and  with  the  roar  of  the  elephants  that  \<^ere 
with  his  troops. 

7.  Vrihanta  soon  came  out  of  his  city 
with  his  five  kinds  of  troops  and  gave 
battle  to  Falguni  (Aryuna). 

8.  The  battle  that  took  place  between 
Vrihanta  and  Dhananjaya  was  a  terrible  one. 
But  Vrihanta  was  not  able  to  stand  against 
the  prowess  of  the  son  of  Pandu  (Aryuna). 

9.  Thinking  that  the  son  of  Kunti  was 
incapable  of  being  withstood,  that  invincible 
mountain-king  came  to  him  with  all  his 
wealth. 

10.  O  king,  having  made  peace  with 
him  and  having  placed  him  in  his  kingdom, 
he  (Aryuna)  marched  ajE^atnst  Senvindu 
whom   he  expelled  from  hw  kingdom. 

11.  He  then  subjugated  Modapura, 
Vamadeva,  Su<:lamana,  Susankula,  the  nor- 
thern Ulukas  and  the  kings  and  the  people 
of  those  countries. 

12.  O  king,  at  the  command  of  Yudhisthi- 
ra,Kiriti  (Aryuna)  brought  und^r  his  sway  all 
these  five  countries  and  their  people  by 
sending  only  his  troops  against  them  and 
not  moving  -himself  from  the  city  (of  Sena* 
vindu). 

13.  After  his  arrival  at  Devaprastha,  the 
city  of  Senavindu,  the  lord  (Aryuna)  took 
up  his  quarters  there  with  his  five  kinds 
of  troops. 

14.  Surrounded  by  the  kings  and  all 
the  people  whom  he  subjugated,  he  marched 
against  that  best  of  men,  the  descendant 
of  Puru,  Vishwagosa. 

15.  O  king,  having  subjugated  in  battle 
the  brave  mountaineers  wrio  were  all  great 
warriors,  the  son  of  P&ndu  (Aryuna)  con- 
quered with  the  help  of  his  troops  the  city 
protected  by  the  Puru  king. 

16  Having  vanquished  the  Puru  king, 
and  also  the  robber  tribes  of  the  mountains, 
the  son  of  Pandu  brought  under  his  sway 
the  seven  tribes,  called  Utsavasankata. 

17.  That  best  of  Kshatryas  (Aryuna) 
then  vanquished  the    brave  Kshatryas  of 


4CV 


MAHABHARATA. 


Kasmira,  and   also  the  king  Lohita,  as  well 
as  t«n  minor  chiefs. 

18.  O  kine,  then  the  Trigarthas,  the 
Danavas,  the  Kokonadas  and  various  other 
ICshatryas  advanced  against  the  son  of 
Kunti. 

19.  That  descendant  of  Kuru  (Aryuna) 
then  conauered  the  charming  city,  named 
Avisari.  He  then  vanquished  Rochoma- 
na,  who  ruled  in  Urga. 

20.  The  son  of  the  chastiser  of  Fa- 
ka  (Aryuna)  then  conquered  the  charming 
city  of  Singhapura  which  was  well  pro- 
tected by  all  kinds  of  weapons. 

31.  Then  that  best  of  the  Pandavas, 
the  descendant  of  Kuru,  Kiriti  (Aryuna), 
inarched  aeainst  the  countries,  called 
Samba  and  Sumala,  and  attacked  them. 

22.  Then  after  attacking  with  great 
force,  the  son  of  Indra  (Ar)un  i)  subjugat- 
ed the  Valhikas,  ever  difficult  to  vanquish. 

23.  The  son  of  Pandu,  and  the  son  of 
Indra,  Falg^ni  (Aryuna),  then  took  with  him 
a  select  force  and  defeated  the  Daradas 
along  with  the  Kambojas. 

24.  The  lord  (Aryuna)  vanquished  the 
robber  tribes  that  lived  in  the  north- 
eastern frontier,  and  those  also  that  lived 
in  the  forest. 

25.  O  great  king,  the  son  of  Indra 
also  subjugated  the  allied  tribes  of  the 
Lokas,  the  eastern  Kambhojas  and  the 
Northern  Rishikas. 

26.  The  battle  with  the  Rishikas  was 
very  fearful.  The  battle  that  took  place 
between  them  and  the  son  of  Pritha 
(Aryuna)  was  equal  to  that  between  the 
gods  and  the  Danavas,  the  immediate 
cause  of  which  was  Taraka  (the  wife  of 
Vrihaspati). 

27.  O  king,  having  vanquished  the 
Rishikas  on  the  field  of  battle,  he  took 
from  them  as  tribute  eight  horses  that 
were  of  the  colour  of  the  parrot's  breast, 

28.  And  some  other  horses  also  which 
had  the  colour  of  peacocks,  these  horses 
were  all  born  in  northern  and  other  coun- 
tries, and  possessed  great  speed. 

29.  Thus  having  conquered  all  the 
Himalayas  and  the  Nishkuta  mountains, 
he  at  last  arrived  at  the  white  mountains 
and  encamped  on  it. 

Thus  ends  the  iwentyseventh  chapter, 
the  conquests  of  various  countries,  in  the 
Digvijaya  of  the  Sahha  Parva, 


CHAPTER    XXViri. 
(DIGVIJAYA    FX^yXi-^ContiHued. 

Vaishampayana  said  i— 

1.  After  having  crossed  the  white  moun<« 
tains,  that  greatly  powerful  hero  conquer <« 
ed  the  country  of  the  Kimpurashas  which 
was  ruled  b}'  Drumaputra. 

2.  After  a  great  battle  in  which  great  was 
the  slaughter  of  Kshatrvas,  that  be^  of 
the  Pandavas  brought  trie  country  under 
his  complete  control. 

3.  Having  conquered  this  country,  the 
son  of  Indra,  with  a  determined  mind  and 
with  a  large  number  of  troops,  subjugated 
the  country,  named  Hutaka,  ruled  by  the 
Guhakas. 

4.  Having  subjugated  them  by  a  policy 
of  conciliation,  that  descendant  of  Kuru  saw 
that  excellent  lake,  called  Manasa.  He  saw 
also  various  other  lakes. and  tanks  saaed 
to  the  Rishis. 

5.  Having  arrived  at  the  Manasa  (lake), 
ths  lord  Pandava  (Aryuna)  conquered  the 
regions,  ruled  by  the  Gandharvas — the  re- 
gions that  lay  around  the  Hataka  countries. 

6.  The  victor  (Aryuna)  took  from  the 
city  of  the  Gandharvas  as  his  tribute  many 
excellent  horses,  called  Tittiri,  Kularashat 
and  Manduka. 

7.  Wishing  to  conouer  that  country,  the 
son  of  Indra,  the  Panaava  (Aryuna),  came 
to  the  country  of  North  Harivarsha. 

8.  Thereupon  some  greatly  powerful, 
strong  and  huge-bodied  frontier  guards 
came  to  him  and  thus  cheerfully  spoke  to 
him. 

9.  *'  O  Partha,  this  country  cannot  be 
conquered  by  you.  If  you  seek  your  good, 
return  from  this  place.  O  Achyuta,  your 
conquests  are  already  enough. 

10.  He  that  enters  this  country, — if  he  is 
human, — is  sure  to  perish.  We  are  pleased 
with  you, — ^your  conquests  are  ^already) 
too  many. 

11.  O  Ar^'una,  there  is  nothing  to  be 
seen  here,  there  is  nothing  to  be  conquered 
here  by  you.  The  Northern  Kurus  live  here, 
— there  cannot  be  any  war  here. 

12.  O  son  of  Kunti,  even  if  you  enter 
this  country,  you  will  not  be  able  to  seeanv 
thing,  for  nothing  can  be  9«en  hare  witn 
human  eyes. 

13.  O  best  of  men,  O  deaoendaot  of 
Bharata,  if,  however,  you  desire  to  have  anv 
thing  else,  tell  us,  we  may  do  yotir  bidding. 

14.  Having  been  thus  addressed,  Aryuns 
smilingly    thus  spoke  to  them,  *'  1  desire  tihe 


SabMa  parva. 


4i 


liM^Oisition  of  the   imperial   dignity  for  the 
intelligent  Dharmaraja   Yudhisthira. 

15.  If  this  country  is  shut  against  hu- 
man beings>  I  shall  not  enter  it.  Let  some- 
thing be  given  by  you  as  tribute  to 
Vudhisthira." 

16.  Thereupon  they  gave  him  as  tri- 
bute, many  celestial  clothes  and  orna- 
ments, and  many  celestial  silks  and  celes- 
tial skins. 

17.  It  was  thus  that  best  of  men 
(Aryuna)  Conquered  the  northern  coun- 
tries,  and  all  the  kings  (of  those  countries) ; 
andhefati^ht  many  battles  both  with  the 
Kshatryas  and  the  robber  tribes. 

18.  Having  thus  vanquished  and 
subjugated  many  kings  and  coilntries>  he 
exact^  tribute  from  them  all,  and  (he  thus) 
obtained  much  wealth  and  many  gems 
and  jewels, 

19.  And  many  swift  horses  of  the  species, 
called  Tittiri  and  Kalunsha,  and  also  many 
others  with  the  colour  of  peacocks. 

20.  O  king,  surrounded  by  a  large 
army  of  the  four  kinds  of  troops,  the 
hero  (at  Inst)  returned  to  the  city  of  tndfa- 
pfastha. 

21.  Partha  (Aryuna)  offered  to  Dhar- 
maraja all  the  wealth  and  the  animals 
brought  by  him.  Commanded  by  the  king, 
the  hero  went  to  his  chamber  to  take 
rest. 

Thus  tnds  the  itoertty  eighth  chapter,  Ar- 
y Una's  nofihem  conquests^  in  the  Digvijaya 
o/the  S^hm  Pafta. 


CHAPTER  XXI  X. 
(DIGVIJAYA  PARVA)-CoHtinueii. 

Vauhampayaiia  d^d  s— 

I.  In  the  meantime,  having  received  the 
{Permission  of  Dharmafaja  (Yudhisthira),  the 
powerful  Bhimasena  marched  towards  the 
east. 

2--3.  That  best  of  the  Bharata  race 
(ohima),  that  hero  of  great  valour  and 
enhancer  of  the  enemy's  sorrow,  was  accom- 
panied by  a  powerful  army  with  the  full 
compliment  of  elephama,  Worses  and  Cafs, 
-fn  armv  Well-armed  and  capable  of 
finding  all  hostile  kingdoms,— that  best  of 
men  (Bhima)  first  went  to  the  great  country 
0^  the  Panchalaa. 

4--5-  The  P^dava  (BhIma)  began  to 
^ciliate  the  Panchalas  by  varteus  means. 
j»jen  that  best  of  the  Bharata  race  soon 
«feated  the  Gandakas  and  Videhas.     The 


lord  (Bhima)  then  subjugated  the  Dasarnas% 
The  king  of  the  Dasamas,  Sudharma, 

6.  Faught  a  fearful  battle  with  Bhima 
without  aiiy  arms.  Seeing  the  feat  of  that 
illustrious  (king),  Bhimasena  installed  the 
mighty  Sudharma  as  the  generalissimo  (of 
his  army.) 

7.  O  king,  causing  the  earth  itself  to 
tremWe  with  the  tread  of  the  mighty  army 
that  followed  him,  then  Bhima  of  fearful 
valour  marched  towards  the  east* 

8.  O  king,  that  hero,  the  foremost  of  all 
mighty  men>  then  defeated  in  battle  Racha- 
man^  the  king  of  Ashwameda,  with  all  his 
troops. 

9.  Havtrtg  vancjuished  that  king  by  per* 
forming  feats  that  excelled  in  fierceness,  the 
greatly  powerful  descendant  of  Kuru  sub* 
jugated  the  eastern  region. 

10.  He  thert  v^eM  to  the  south  in  the  great 
city  of  the  Pulindas  and  subjugated  Suku- 
mara  and  the  king  Sumitra. 

It.  O  Janamejaya>  then  at  the  command 
of  Dharmaraja  Yildhisthira»  that  best  of  the 
Bharata  race  marched  against  the  i?reatlv 
powerful  Shishupal.  «        7 

12.  Having  heard  the  intentions  of  the 
Pandava  (Bhima)»  the  kirtg  of  Chedi  came 
out  of  his  city.  That  chaitiser  of  foes 
then  received  the  sort  of  Pirtha  with  all 
respects. 

'3-  Ogtreatkirtj:,  those  twt)  best  of  the 
Kuru  and  the  Chedi  races  then  met  together 
and  enquired  after  each  other's  welfare. 

t4^  O  king,  the  king  of  Chedi  offered  his 
kingdom  to  Bhima,  and  he  smilingly  said^ 
'*  O  sinless  one,  what  are  you  bent  upon 
to  do.  ?**  *^ 

t^.  Thereupon  Bhrnta  told  him  all'  about 
the  intentions  of  the  king  Yudhisthira.  That 
king  acted  as  desired  (by  the  Pandava). 

A^'  r*9  ^*"P'  ^^V^S  been  duly  entertain* 
ed  by  Sishupala»  Bhima  lived  there  for  thirty 
nights.  He  then  set  out  from  Chedi  with 
his  troops  and  vehicles. 

Thus  ends  the  twenty  Hintk  chapter,  thi 
tonqueits  of  Bhima ^in  the  Digvijaya  ofth^ 
Sabha  Parva^ 


-^  -  • 


^ft 


CHAPTER  XXX. 

(DiGVlJAYA   PAKW A)--ContinuiJt 

Vaishamt^yana  laid  t-^ 


t.  Thereupon  that  chastiser  df  fofes  Van» 
quished  (king)  Sriniman  of  the  country  o^ 
Kumara,  and  then  Vrihadvala,  the  king  ot 
Koshala^ 


4-^ 


mahabhArat^, 


2.  Tlve  best  of  the  Pandavas  (Bhima) 
thcn>artquished  the  greatly  powerful  and 
virtuous  (king)  Dirghayagma  of  Ayodhya 
by  p«rfOTming  greatly  fearful  deeds. 

3.  The  lord  (Bhima)  then  subjugated 
the  country  of  Gopalakaksha  and  the  nor- 
thern Koshalas,  and  then  the  king  of  the 
Mallar. 

4.  The  powerful  (hero),  then  arrived  at 
the  damp  country  at  the  foot  of  the  Hima- 
layas and  soon  subjugated  the  whole  of  that 
countr)'. 

5.  That  best  of  the  Bharata  race  (Bhima), 
thus  brouglrt  under  his  s^¥ay  various  coun- 
tries. He  conquered  the  country  of  Ballata 
and  also  the  nrouiriains  of  Saktimanta. 

6.  Tlie  foremost  of  at!  powerfuf  men,  the 
greatly  .mighty  Pandava  (Bhima),  then  van- 
quislied"  in  battfe  Suvahu,  the  king  of    Kashi,  | 
who  never  retreated  (from  the  field)  ; 

'J — g.  And  themiglity  armed  Bhima  of 
fearful  prrowess  brought  him  also  imuer  his 
sway.  Then  that  best  of  the  Pandavas  by 
great  force  vanquished  in  battle  Kratha  who 
reigned  (over  a  kingdom)  near  Snparsa. 
Then  the  greatly  effulgent  (hero)  vanquished 
the  Matsas  and  the  mighty  Malavas, 

9.  And  aTl  the  cocmtries,  called  Pashu- 
bhumf,  which  were  free  from  aW  fear  of 
oppression.  Returning  (fromr  these  places), 
inat  mJglrty  arniecf  (hero)  vanquished 
Madadhara  and  Mahidhara, 

ro.  Arrd  the  Smadheyas..  He  then 
marched  towards  the  north.  The  mighty 
son  of  ICunti  (Bhima)  then  by  force  con- 
qucrednlie  country,  named  Vatsavumi. 

11.  He  then  conquered  the  king  of  the 
Bhafgas,  the  king  of  the  Nishad;is,  and 
many  other  rulers,  Maniman  being  at  their 
liead. 

xi,  TTiert  Bhima  without  any  very  great 
effort 'soon  vanquished  the  sooithem  Malfas, 
and  the  mountain  Bha^avanta. 

i^^,— 14.  He  then  vanquished  the  Samakas 
and  the  Varmakis  by  a  poHcy  of  concilia-, 
lion.  That  best  of  men  then  without  any 
very  great  exertion  vanquished  the  king  of 
Videha.  the  k>rd  of  the  universe,  Janaka. 
He  then  by  craftiness  vanquished  the  Sukas 
and  the  barbarians^ 

15.  The  son  of  Kunti,  the  Pandava 
(Bhima) r  sent  forth  expeditions  from  Videha 
and  conquered  the  s^en  kings  of  the 
Kiratasr.  living  on  the  Indra  Parvata 
(mountain). 

16—17.  Thereup<?m  the  greatly  energetic 
and  powerful  hero,  the  son  oT  Kunii  (Bhima),. 
▼dnquished  the  Suhamas  and  tliq  Prashu- 
insw,  winning  over  to  his    side  Danda  and 


DandaJhora.  Being  accompanied  fay  all 
other  kings,  the  Pandava  (Bhima)  tbcA 
marched  towards   Girivraja. 

18.  Having  subjugated  thesonof  Jara* 
sandha  by  conciliation  and  having  made  him 
pay  tribute,  the  hero,  accompanied  by  all 
the  kings  he  had  vanquished,  marched 
against  Kama. 

19.  Making"  the  earth  tremble  by  his 
troops  of  four  kinds,  that  best  of  the  Panda- 
vas faaght  (a  battle)  with  tliat  slayer  of  foes, 
Kama. 

20.  O   descendant  of    Bharata,     havinje: 
vanquished  and   broi^ht    under    his    sway 
Kama,  he    then    vanquished    the    powerful. 
kings  who  lived  on  the  mountains. 

21.  The  Pandava  (Bhima)  th«i  in  3 
fearful  fight  killed  by  the  strength  of  his 
arms  the  mighty  king  who  dwelt  in    Muda- 

giri. 

22.  O  king,  he  then  subjugated  Ihe 
heroic  and  greatly  powerful  Vasudeva,  the 
king  of  Pandra,.  and  the  king  Manjasha 
who  lived  in  Kausikacha. 

23*  O  great  king,  having  vnnqtiished 
both  these  heroic  and  greatly  \  owerful 
kings,  the  son  of  Priiha  (Bhima;  then  at- 
tacked the  king  of  Banga. 

24.  Having  vanauished  Savendrasena. 
and  the  king  Chaiidrasena,  the  king  c^ 
Tamralipta  and  the  king  of  Karkata, 

25.  The  ruler  of  the  Snmashp«^  and  alsc» 
the  kings  that  lived  on  the  sea  coast»  the 
best  of  tlie  Bharata  race  (Bhima)  subiturated 
all  the  Mfecha»,  '^ 

26.  Having  thus  conquered  various  coun- 
tries and  having  t^vken-much  wealth  from 
them  all,  the  powerful  son  of  Pavana  (wind)r 
came  to   Lohitya. 

27.  From  all  the  krngs  of  the  Mlecha* 
who  liircd  on  the  coast  of  the  sea.  he 
exacted  tribute  in  the  shape  of  various  ffenis 
and  j'cwelsy 

a8.  Sandal-wood,  ales,  cloths,  ^ems, 
pearb,  blankets,  gold,  sifvcr  and  valuable 
corals* 

29.  They  (the  Mlecha  kings)  showered 
upon  the  illustrious  son  of  Kunti,  the  Pan- 
dava  (Bhimajra  very  thick  shower  of  wealth 
counted  by  hundreds  of  millions. 

30.  Having  arrived  at  Indraprastha, 
Bhima  of  fearful  prowess  offered  all  those 
wealth  to  Dharmaraja  (Yudhrsthka)« 

Thus  ends  ike  thirtieth  chapter,  the 
northern  conquests  of  Bhima,  in  the  Di^'- 
vijaya  of  the  Sabha  Parva, 


SHaBHA    PARVA. 


43 


CHAPTER     XXXI. 

(DIGVIJAYA  VARW>^C0ntiHued. 

Vaishampayana  said  ^  — 

1 .  O    king,  having  been  sent  axvay  with 
•affecx'ion  by  Dharmaraja  (Yiidhisthira),  with 

a  very  large  army  Sahadeva   was  marched 
toiA'aixls  tlie  south . 

2.  That  powerful  descendant  of  Kuru, 
Che    lord    (Sahadeva),  strong    in    his    own 

-strength,    vanquished  the  Surasenas  at  the 
-very  outset.  He  then  subjugated  the  king  of 
Matsa. 

3.  Havwig  ^nquished  the  powerful  king 
of  the  Adhirajas,  Dantavakra,  and  having 
made  him  pay  tribute,  the  hero  (Sahadeva) 
then  replaced  liitn  on  his  throne. 

4.  He  then  subjugated  Sukumara  and 
the  king  Sttmitra,  and  then  the  other  Matsas, 
and  then  the  Patacharas, 

5.  The  greatly  intelligent  (Shahadeva) 
then  soon  conquered  tl>e  country  of  the 
Nishaclas  and  also  the  best  of  hills,  called 
-Gosringa,  and  the  king,   called  Sriniman. 

6.  Having  then  conquered  the  country, 
nftmed  Navarashtra,  he  marched  against 
Kuntibhoja,  He  (the  king  of  Kuntibhoja) 
very  willingly  accepted  the  s^-ay  (of  the  Pan- 
davas). 

7.  Then  on  the  banks  of  the  Sarmanvati, 
he  met  the  son  of  the  king  Jamvaka  who 
had  been  formerly  defeated  by  Vasudeva  for 
some  old  hostilities. 

8.  O  descendant  of  Bharata,  he  faught 
a  battle  with  Sahadeva,  but  he  (Sahadeva) 
defeated  him  and  then  marched  towards  the 
south. 

9.  The  greatly  powerful  hero  then  subju- 
gated the  Shekas  and  the  other  Shekas,  and 
exacted  tribute  from  them  in  the  shape  of 
various  gems  and  jewels. 

10 — II.  With  them  all,  he  then  went  to- 
wards the  country  watered  by  the  Narmada. 
The  mighty  son  <  f  Ashwinis  (Sahedeva) 
t  »en  vanquished  in  a  battle  the  two  heroic 
ki  igsof  A^ranli,  named  Vindaand  Anuvuida 
who  were  surrounded  by  a  large  number  of 
w>ldiers.  Having  exacted  much  wealth 
irom  them,  he  went  towards  the  city  of 
Bhojakota. 

12.  O  king.O  Achyuta  (unfading  glory), 
a  great  home  was  faught  there  for  two  days. 
Bat  the  son  of  Madrl,  Sahadeva,  defeated 
the  invincible   Bhismaka. 

'  13.  He  then  defeated  in  battle  the  king 
of  Koshala,  the  king  of  Venatatha,  the 
Kantarakas,  and  the  kings  of  the  eastern 
Kobhalas. 


14 — 15.  Having  then  defeated  in  battle, 
the  Natakeyas  and  the  Heramvakas,  and 
having  subjugated  the  Marudas,  he  con- 
quered Muiijagraraa  by  lt>rce.  He  then 
vanquished  the  kings  of  the  Nachinas, 
the  Arvukas  and  the  vanous  other  forest 
kings  who  ruled  in  that  part  of  the  codntry. 
The  greatly  powerful  son  of  Pandu  then 
subjugated  the  king  Vatadhipa. 

16.  Having  defeated  in  battle  t"hc 
Pulindas,  he  marched  towards  the  south. 
The  }'ounger  brother  of  NakuJa'  (Sahadeva) 
then  faught  for  a  day  with  the  king  of 
Pandra. 

17.  Having  vanquished' him,  the  mrghty 
armed  (hero)  went  (further)  towards  the 
south.  He  then  came  to  the  world-renowned 
caves  of  Kiskindhya, 

18.  Here  faught  he  for  seven  days  with 
the  monkey  kings,  named  Mainda  and 
Dwivida,  They  too,  however,  did-  not 
at  all  feel  fatigued  (in  the  fight.) 

19.  Those  two  illustrious  monkey-kings 
(were  much)  pJeased  with  Sahadeva,  and 
they  thus  joyfully  spoke  to  him  these  affec- 
tionate words. 

20.  "  O  best  of  the  Panda vas, .  g^ 
(back)  on  receiving  wealth  from  us.  Let 
the  work  of  the  intelligent  Dharrparaja 
be  accomplished  without  any  hinderance." 

21.  Thereupon,  having  received  wealth, 
that  best  of  men,  (Sahadeva),  marched 
towards  the  city  of  Mahesmati.  He  fauglit 
there  a  battle  with  king  Nila. 

22.  The  battle  between  that  chastiser  of 
foes,  the  powerful  Pandava,  Sahadeva,  and 
the  king  (Nila)  was  very  fearful. 

23.  It  destroyed  many  soldiers,  and  it  en- 
dangered the  life  (of  the  hero  Sahadeva),  for 
the  lord,  the  carrier  of  sacrificial  libation 
(Fire),  was  helping  him  (the  king  Nila). 

24.  The  cars,  horses,  elephants,  and  the 
well -armoured  men  of  Sahadcva's  army  all 
appeared  as  if  they  were  on  fire, 

25.  Seeing  this,  that  descendant  of  Rum 
was  filled  with  great  anxiety.  O  Janme- 
jaya,  seeing  this,  the  hero  could  not  resolve 
upon  what  ne  should  do. 

Janamejaya  said  :— 

26.  O  exalted  one,  O  Brahmana,  why 
was  it  that  the  deity  Agni  became  hostile 
in  battle  to  Sahadeva  who  was  fighting  for 
the  accomplishment  of  a  sacrifice  ? 

Vaisliampayaxia  said  :— 

27.  It  is  heard  that  Aeni,  living  in  the 
city  of  Mahesmati,  was  formerly  taken  for 
an  adulterer. 


44 


MAHABHARATA. 


38.  The  daughter  of  the  king  Nila  was 
exceedingly  handsome.  She  always  used 
to  stay  near  her  father's  Agnihotra  (sacred 
lire)  to  stir  it  up. 

29.  Being  fanned  as  much  as  was  pos- 
sible, the  fire  did  not  blaze  up,  till  it  was  not 
blown  by  the  breaths  of  tl»e  sweet  lips  of 
that  girl. 

30.  It  was  said  in  the  king  Nila's  palace 
and  in  the  houses  of  all  (men)  that  the  illus- 
trious Agni  wanted  to  marry  that  beau- 
tiful maiden ;  and  he  was  (in  fact)  accepted 
by  her. 

31.  One  day  when  he  (Agni).  assuming 
the  form  of  a  Brahmana,  was  enjoying  at 
pleasure  in  the  company  of  that  handson»e 
girl,  he  was  discovered  by  the  king.  The 
virtuous  monarch  then  ordered  the  Brah- 
mana  to  be  punished  according  to  law. 

32.  Thereupon  the  illustrious  carrier  of 
sacrificial  libations  (Agni)  blazed  up  in 
wrath.  Seeing  this,  the  king  was  filled 
with  astonishment*  and  he  bent  his  head  to 
the  ground. 

33.  After  sometime,  bending  his  head 
tow,  the  king  bestowed  his  that  dai^ghter  on 
Agni  who  was  in  the  disguise  of  a  Brah- 
mana. 

34.  The  illustrious  Vivavashu  (Agni) 
accepted  that  fair-browed  daughter  of  the 
king  Nila,  and  he  bestowed  on  the  king  his 
favours. 

35.  The  illustrious  grattfier  of  all  pur- 
poses (Agni)  also  asked  the  king  to  solicit 
a  boon  from  him.  The  king  asked  the  boon 
by  which  he  with  his  troops  while  engaged 
in  battle  m^ht  never  be  struck  with  panic. 

36.  O  king,  from  that  day  he,  who  out 
of  ignorance  of  this,  desires  to  subjugate 
the  city  of  the  king  (Nila),  is  consumed  by 
ftre. 

37—18.  O  perpetuator  of  the  Kuru  race, 
from  that  day  the  girls  of  the  city  of  Ma- 
hesmati  became  rather  unacceptable  to 
others  (as  wives).  Agni  by  his  boon  granted 
them  sexual  libertjr.  The  women  of  that 
city,  being  not  confined  to  a  particular  hus- 
band, always  roamed  as  Sairtni  at  wilK 

39*  O  best  of  the  Bharata  race,  O  great 
king,  from  that  day  all  the  kings  avoid  this 
city  for  the  fear  of  fire. 

4a  O  king,  the  virtuous-minded  Saha- 
deva*  also,  seeing  his  troops  afflicted  with 
fear  and  encircled  with  flames,  stood 
motionless  as  a  mountain.  Touching  water 
and  pui  tfying  himself,  he  thus  spoke  to 
Pavaka  l^fire). 


Saliadeya  said:— 

41.  O  Pavaka,  O  Kribhnabartana  (lia- 
vtng  smoke  for  marking  your  track),  I  bow 
to  you.  You  are  the  mouth  of  the  celestials; 
you  are  the  sacrifice  itself. 

42.  You  are  called  Paimka,  because  you 
sanctify  every  thing ;  you  are  called  Havya^ 
vakana,  because  you  carry  the  sacrificial 
libation  of  Ghee.  The  Vedas  have  all 
^rung  from  vou,  and  therefore,  you  are 
called  yatavedas. 

43*  You  are  Suresha  (chief  of  the  cde&- 
tials),  you  are  Chitravanu^  Avala,  Sarga- 
darsparsi,  Yivavasu,  Hutasa,  Jaiana,  Sikni, 

44.  Yaishwanara,  Pingesa,  Plavanfa  and 
Bhuitagas.  You  are  the  origin  of  Kumara 
(Kartikeya).  O  exalted  one»  you  are  called 
Kudragarva  and  Hiranyaksit. 

45.  O  Agni,  let  yourself  grant  me  energy 
and  let  Vayu  grant  me  life.  Let  earth  grant 
me  nourishment  and  strength,  and  let  water 
grant  roe  prosperity. 

46.  O  the  first  cause  of  waters.  O  great 
purity,  O  the  origin  of  the  Vedas,  O  the 
chief  dL  the  celestials,  O  the  mouth  of  the  ce- 
lestials, purify  me  by  your  truth. 

47.  The  Rishis,  the  Brahmanas»  the 
celestials  and  the  Asuras  every  day  pour 
Ghee  in  the  sacrifice  according  to  the  ordi« 
nance.  Let  the  rays  of  truth  emanate  from 
you  as  you  exhibit  yourself  in  sacrifices. 
Purify  me, 

48.  O  smoke-bannered  deitv,  O  possessor 
of  flames,  O  deity  bom  of  Vayu,  O  god 
who  is  present  in  all  creatures.  Purify  me 
by  your  rays  of  truth. 

49.  O  exalted  one,  having  cheerfulljr 
cleansed  myself,  1  do  pray  to  you.  O  Agni, 
erant  me  now  contentment  and  prospenty, 
knowledge  and  gladness. 

(Taisliampayaiia  said  :— 

50.  He,  who  win  pour  Ghee  into  Agni 
reciting  these  Mantras ^  will  be  ever  blessed 
with  prosperity.  Having  his  souls  under  his. 
complete  control,  he  will  be  cleansed  of  all 
his  sins. 

Satiadeva  said  :— 

51.  O  carrier  of  sacrificial  libatioa 
(Agni),  you  should  not  put  obstacle  to  a  sa« 
crifice. 

Vaishampayana  said  :^ 

Having  said  this,  the  son  of  Madri  (Saha* 
deva)  spread  some  Kusa  grass  on  the 
ground. 

52.  O  descendant  of  Bharata,  that  best 
of  men  in  expectation  of  the  approachinj; 
fire  then  sat  himself  down  in  front  of  hft 
terrified  and  atixioustroops. 


SABHA  PARVA. 


45 


*  53.  Like  the  ocean  that  never  pass  be- 
yond its  shore,  Agni  did  not  pass  over  him 
(Sahadeva).  Agni  quietly  came  to  him, 
and  he  thus  spoke  to  that  descendant  of  the 
Kuru, 

54.  Sahadeva,  that  god  among  men,  these 
words  of  assurance.  "O  descendant  of 
Kuru,  rise  up,  rise  up.  I  was  only  trying 
you. 

55.  I  know  all  your  purposes  as  well  as 
those  of  the  son  of  Dharina  (Yudhisthira). 
O  best  of  the  Bharata  race,  this  city  will  be 
protected  by  me, 

56.  So  long  as  there  will  be  a  scion  in  the 
king  Nila's  dynasty.  O  son  of  Pandu,  I 
shall,  however,  accomplish  the  desire  of  your 
heart." 

57.  O  best  of  the  Bharata  race,  the  son 
of  Madri  rose  up  with  a  cheerful  heart  and 
bowing  down  his  head  with  joined  hands,  he 
ivorshipped  Pavaka,  (Agni). 

58 — 59.  On  the  disappearance  of  Pavaka, 
king  Nila  came  there,  and  at  the  command 
of  that  deity  (Agni),  the  king  worshipped 
with  due  rites  that  best  of  men  and  that 
master  m  war,  Sahadeva.  He  accepted  his 
worship  and  made  him  pay  tribute. 

60.  Thereupon  the  victorious  son  of 
Madri  went  further  towards  the  south. 
Having  subjugated  the  immeasurably  eiful. 
^ent  Triptu'a, 

61.  The  mighty -armed  (hero)  soon  van- 
quished and  subjugated  the  Paurava  king  ; 
and  he  then  with  great  deal  of  effort  subju- 
gated the  preceptor  of  Kausika,  Akriti. 

62—63.  The  mighty-armed  (hero)  then 
subjugated  the  king  of  Surashtra.  He  sent 
an  ambassador  to  king  Rukmin  of  Bhismaka 
in  the  territories  of  Bnojakota,  who,  rich  in 
wealth  and  intelligence,  was  the  friend  of 
Indra. 

64.  O  great  king,  remembering  his 
friendship  with  Vasudeva  (Krishna), 
that  king  with  his  son  cheerfully  accepted 
their  (the  Pandavas')  sway. 

65.  Taking  man^  jewels  and  much  wealth 
from  him  (Kukmm),  that  master  of  war 
(Sahadeva)  then  subjugated  Suparaka  and 
Talakata. 

66.  The  greatly  powerful  (hero)  then 
brought  under  his  sway  the  exceedingly 
energetic  Dandaka.  Then  he  subjugated 
many  kings  born  of  the  Mlecha  race  and 
living  in  Uie  islands  in  the  sea  ; 

67.  Then  the  Nishadas,  the  cannibals, 
the  Karnapravanas,  those  tribes  called  Kala- 
mukhas  who  were  a  cross  race  between  the 
men  and  Rakshashas, 


68.  The  whole  of  the  Cole  mountains, 
also  Suraviratna,  the  island  called  Copper 
Island  and  the  mountain  called  Ramaka. 

69.  Having  brought  under  subjection, 
king  Timingila,  the  illustrious  warrior  sub- 
jugated a  wild  tribe,  named  the  Kerakas 
who  were  men  with  one   leg. 

70.  The  son  of  Pandu  also  subjugated 
the  city  of  Sanjayanti  and  the  country  of 
the  Pashandas  and  Karanatakas  by  means 
of  his  messengers  alone  ;  and  he  made  them 
all  pay  tribute  to  him. 

71.  The  hero  also  subjugated  and  exact- 
ed tribute  from  the  Pandyas,  the  Dravidas, 
the  Udrakeralas,  the  Andhas,  the  Talavanas, 
the  Kalinger,  and  the    Ushtrakarnikas. 

72.  He  brought  under  his  away  the 
charming  city  of  Atavi  and  also  the  city  of 
the  Yavanas  by  sending  messengers  and 
by  exacting    tribute. 

73 — 74.  O  king  of  kings,  that  slayer  of 
foes,  the  virtuous  and  intelligent  son  of  Mad- 
ri (Sahadeva),  having  (at  last)  arrived  at  the 
sea  coast,  sent  ambassadors  to  the  illustrious 
Vivisana,  the  grandson  of  Pulastya.  He 
also  cheerfully  accepted  his  sway. 

75.  He  (Vivisana)  sent  to  him  (Saha- 
deva) various  kinds  of  jewels  and  gems,  san- 
dal and  aloe-woods,  many  celestial  orna- 
ments, 

76.  Many  costly  apparels  and  many 
valuable  pearls.  Thereupon  the  intelligent 
Sahadeva  returned  to  his  kingdom . 

77.  Having  vanquished  by  war  and  by 
conciliation  many  kings  and  having  also 
made  them  pay  tribute  to  him,  that  chas- 
tiser  of    foes   returned  (to  his  own  city.) 

78.  O  king,  O  Janamejaya,  that  best  of 
the  Bharata  race  (Sahadeva)  presented  all 
that  wealth  to  Dharmaraja  (Yudhisthira) 
and  regarded  himself  crowned  with  success  ; 
and  he  became  very  happy. 

Thus  ends  the  thirty  first  chapter ^  the 
conquests  of  Sahadeva,  in  the  Digvijaya  of 
the  Sabha   Parva. 


CHAPTER  XXXII. 
(DIGVIJAYA    PARV A)-^Conttnued. 

Vaisliampayana  said :— 

1.  I  shall  now  describe  to  you  the  con- 
quests of  Nakula  and  how  that  lord  con- 
quered the  countries  once  subjugated  by 
Vasudeva  (Krishna). 

2.  The  intelligent  (Nakula),  surround^ 
by  a  large  army,  started  from  the  Khandava- 
prastha  and  marched  towards  the  west. 


46 


Mahabharata. 


3.  The  earth  trembled  with  the  shouts 
and  the  leonine  roars  of  the  warriors  and  the 
rattle  of  the  chariot  wheels. 

4.  He  first  attacked  the  hilly  countries 
called  Rahitaka  which  was  dear  to  Karti- 
keya,  and  which  was  delic^htful,  prosperous, 
and  full  of  kine  and  every  kind  of  wealth. 

S—^'  '  1^^  battle  between  him  and  the 
heroic  M.ittamAyarakas  was  a  great  one. 
The  greatly  effulgent  (hero)  then  conquered 
Ihe  desert  country  and  then  the  country, 
called  Sairishaka  which  was  full  of  wealth 
and  paddy,  then  also  that  country,  caHed 
Mahetta.  A  great  battle  was  then  faught 
with  the  rayal  sage,  Akrosa. 

7 — ^  Having  subjugated  the  Dasarnas, 
the  Sivis,  the  Tngartas,  the  Ambashtas,  the 
Malavas,  the  five  tribes  of  Karpatawas  the 
twice- born  tribes  called  Madhyamukeyas 
and  Vatadhanas,  the  son  of  Pandu  (Nakula) 
inarched  onwards.  Then  turning  back, 
that  best  of  men  (Nakuta)  subjugated  all 
the  tribes  named  Utsavasanketas,  the 
greatly  powerful  Gramaiieyas  living  on  the 
sea  coast, 

10.  The  Sudras,  the  Abhiras  living  on 
the  banks  of  the  Saraswati,  and  all  those 
tribes  that  lived  on  fishing  and  those  that 
lived  on  the  mountains. 

II — 12.  The  whole  country,  called  after 
the  five  rivers,  the  mountains  called  Aurga, 
the  countr]^  called  Uttarayohtra,  the  city  of 
Devyakuta  and  the  tribe  called  Darapata, 
the  Rumathas,  tlie  Harahunas,  and  the 
various  other  kings  of  the  west  were  all 
subjugated  by  the  greatly  effulgent  hero. 

13*  O  descend  mt  of  Bh  irata,  having 
brought  them  all  under  his  sway,  the  Pan- 
da va  Nakula  then  sent  messengers  to 
Vasudeva  (Krishna) 

14.  He  (Krs!ina)  with  all  the  Yadavas 
accepted  the  sway  (of  the  Pandavas).  He 
then  went  to  '  Sakala,  the  city  of  tiie 
^fadras. 

15.  The  hero  made  his  uncle  Salya 
to  accept  cheerfully  their  (the  Pandava's) 
sway.  O  king,  deserving  as  he  was  of  his 
uncle's  hospitality  and  entertainment,  he 
was  well  entertained  by  him. 

16.  The  well-skilled  hero  in  war,  (Saha- 
deva),  takii^a  (arge  amount. of  wealth  and 
eems  and  jewels,  marched  onwards.  He 
then  subjugated  the  greatly  fearful  MIechas 
living  in  the  ocean, 

17.  Also  the  barbarians  called  PafhavaF, 
the'Kh'atas,  the  Yavanas  and  tht  Saka^. 
Having  thus  subjugated  and  exacted  tribute 
frbm  all  the  kings, 

18.  That  best  of  the  Kuni  race,  Nakula 
of  great  resources,  then  returned   (to  Indra- 


Crastha).     So  great  was  the  treasure  th&t  he 
rought  that  ten  thousand  camels  carried  the 
treasure  of  that  illustrious  prince. 

19.  O  great  kin^,  having  arrived  at 
Indraprastha,  the  hero  offered  all  the  wealth 
to  Yudhisthira. 

20.  O  best  of  the  Bharata  rate,  thus  did 
Nakula  conquer  the  west,  presided  over  by 
Varuna, — the  countries  that  had  been  once 
before  conquered  by  Vastfdeva  (Krishna). 

Thus  ends  the  thirty  second  chapter,  the 
conquests  of  Nakula,  in  the  Digvijayei  of 
the  Sabha  Parva. 


•*a^ 


CHAPTER    XXXIK. 
(RAJSUYIKA    PARVA.) 

Vaishaini^ayaiia  said  :— 

1.  Protected  by  Dharmaraja  (Yudhi*- 
thir%)  dnd  supported  by  Truth,  and  also  all 
their  enemies  being  kept  in  check,  all  sub-^ 
jects  (of  the  Pandava  king)  were  always 
engaged  in  their  respective  business. 

2.  In  consequence  of  the  equitable  taxa* 
tion  and  the  virtuous  and  the  just  rule  of  the 
king,  the  clouds  poured  as  much  rain  as 
desired,  and  the  country  became  properous. 

3.  As  the  result  of  the  king's  (virtuous) 
acts  every  thing  of  the  kingdom, — specially 
the  breeding  of  cattle,  agriculture  and 
trade,' — greatly  flourished. 

4.  O  king,  even  cheats  and  thieves,  nay 
even  the  king's  favourite=j.  were  never  heard 
to  speak  lies  amongst   thutnselvcs. 

5.  During  the  reign  of  Yudhisthira,  Who 
was  ever  devoted  to  virtue,  there  were  no 
draughts,  or  floods,  or  plagues,  or  fires,  or 
premature  deaths. 

6.  The  (other)  kings  used  to  come  to  him 
only  for  agreeable  services,  or  for  paying 
their  respects  to  Kim,  or  for  offering  to  htm 
tribute  that  did  not  (any  way)  impoverish 
them.  They  never  used  to  come  for  any  other 
purpose  (such  as  conquests). 

7.  The  large  treasury  of  the  king  became 
so  much  filled  with  the  hoards  of  wealth  virtu- 
ously obtained  that  it  could  not  be  emptied 
even  in  one  hundred  ydars. 

8.  Having  ascertained  the  state  of  his 
treasury  and  the  extent  of  his  possessions, 
the  son  of  Kunti  (Yutlhistliira)  set  his  heart 
upon  performing  the  (Rajshuya)  sacrifice. 

9.  His  friends  and  relatives  all  separate- 
ly and  jointly  said,  *'0  lord,  the  time  for  the 
sacrifice  has  come.  Let  it  be  now  perform- 
ed without  delay.** 

10—11.  When  they  were  thus  talking, 
there   came  that    omniscient   and    ancient 


SABHA   PaRVa. 


47 


cme,  iKat  soul  of  the  Vedas^ihat  invincible 
one  as  described  by  the  learned,  that 
foremost  of  all  lasting  existences  in  the 
universe,  that  origin  of  all  things,  that 
receptacle  in  which  every  thing  is  destroyed, 
that  slayer  of  Kesh',  Hari  (Krishna). 

12 — 14,  Having  appointed  Vasudeva  to 
the  command  of  the  army  and  having  brought 
with  him  for  Dharmaraja  (Yudhisthira)  a 
large  amount  of  wealth,  the  bulwark  of  all 
the  Vrishnis,  the  dispeller  of  all  fears 
in  danger,  the  grinder  of  all  foes,  that 
best  of  men,  Madhava,  entered  the  excellent 
city  (Indraprastha),  surrounded  with  a 
large  army  and  filling  the  atmosphere  with 
the  rattle  of  his  chariot's  wheels.  The  inex- 
l-^ustible  ocean  of  gems,  that  the  Pandavas 
possessed, 

15.  Was  brought  to  a  full  limit  by  the 
wealth  that  he  (Krishna)  brought,  and  thus 
all  their  (the  Pandava's)  griefs  were  re- 
moved.    By  the  arrival  of  Krishna,   the   ca^ 

f>ital  of  the   Bharata  race  was  gladdened 
ike  a  sunless  region  by  the  sun,  or  a   region 
of  still  air  by  gentle  br^eezc. 

16.  Coming  to  him  with  joy  and  receiving 
him  with  all  due  respect,  Yudhisthira  asked 
him  his  welfare.  When  he  (Krishna)  was 
comfortably  seated, 

17.  That  best  of  men  (Yudhisthira)  with 
the  Ritwikns,  Dhaumya  and  Dwaipayana 
being  at  their  head,  and  also  with  Bhima, 
Arywiaam)  the  twif»s  (Nakula  ami  Saha- 
deva>  thus  spoke  to  Krishna. 

Yudhistlrira  said  -— 

18.  O  Krishna,  *rt  is  for  you  that  the 
whole  earth  has  come  under  my  sway.  O 
descendant  of  the  VrJshni  race,  it  is  through 
your  favour  that  this  vast  wealth  has  been 
earnect  by  me. 

19.  O  Madhava,  O  son  of  Devaki,  I 
desire  to  devote  all  this  wealth  to  the 
Brahmanas  and  to  the  carrier  of  sacrificial 
libations  (Agniy  according  to  the  ordinance. 

20.  O  prince  of  the  Dasarha  race,  O 
mighty-armed  hero,  you  should  grant  me 
permission  to  celebrate  the  Rajshuya  sacrifice 
along  with  you  and  with  my  brothers. 

21*  O  Govinda,  O  long-armed  hero,  O 
prince  of  the  Dasarlia  race,  install  your- 
self in  that  sacrifice.  If  you  perform  the 
sacrifice,  I  shall  be  cleansed  from  sin^ 

22.  O  lord,  O  Krishna,  grant  permission 
to  me  that  I  may  be  installed  in  the  sacri- 
fice along  with  my  these  yoimger  brothers, 
for  if  permitted  by  yoo,  I  slnll  be  able  to 
en^oy  the  fruit  of  that  excellent  sactifice* 

Vaishampayana  said  :— 

,23.    To  him  replied    Krishna  after  ex- 
tolling his  many  virtues.  [ 


Krishna  said  :— 

O  best  of  kings,  you  deserve  the  imperial 
dignity.  Let  therefore  the  great  (Rajsnuya) 
sacrifice  be  performed. 

24.  If  you  perform  that  sacrifice,  and  if 
you  obtain  its  fruit,  we  shall  all  consider 
ourselves  as  crowned  with  success.  I  am 
always  engaged  in  seeking  your  good. 
Perform  the  sacrifice  you  desire, 

25.  Appoint  me  in  some  office  in  that 
sacrifice.     I  shall  obey  all  your  commands. 

Yudhisthira  said:— 

26.  O  Krishna,  O  HrishikesH,  when 
you  have  come  here  agreeably  to  my  wish, 
my  resolve  is  fulfilled  ;  success  is  sure  to 
come  to  my  work. 

Vaishampayana  said  :— 

27.  Having  been  commanded  by  Krishna, 
the  son  of  Pandu  (Yudhisthira)  with  his 
brothers  emyloyed  himself  to  collect  the 
necessary  materials  for  the  Rajshuya  (sacri- 
fice). 

28.  That  chastiser  of  foes,  the  son  of 
Pandu  (Yudhisthira),  commanded  that  fore- 
most of  all  warriors,  Sahadeva,  and  also  all 
his  ministers,  saying, 

29—30'  "Let  men  be  appointed  Jo 
collect  without  loss  of  time  all  those  articles 
which  the  Brahmanas  will  direct  as  neces* 
sary  for  the  performance  of  this  sacrifice, 
and  also  all  auspk^ious  necessaries  and 
things  that  Dhaumya  may  order  to  be 
collected  ;  (collect)  each  pf  the  kind  required 
and  one  after  the  other  in  due  order. 

31.  Let  Indrasena  and  Visoka  and  the 
charioteer  of  Aryuna,  Puru,  if.—thcy  de- 
sire  to  please  me^ — be  employed  in  collec- 
ting them. 

32.  O  best  of  the  Kuru  race  (Sahadeva), 
let  them  gather  every  article  agreeable 
to  taste  and  smell, — ^articles  which  may 
delight  and  attract  the  hearts  of  the  Brah- 
manas." 

33.  As  soon  as  these  words  were  uttered 
by  Dharmaraja  Yudhisthira,  that  foremost 
or  all  warriors,  Sahadeva.  informed  the  king 
that  they  had  been  all  done. 

34.  O  king,  Dwaipayana  then  appointed 
the  Ritwijas,  who  were  high-souled,  and  who 
were  like  the  Vedas  in  their  personified 
forms. 

35.  The  son  of    Satyavati  (Vyasa)  him- 
self became   the    Brahma   in  that  sacrifice,   ' 
that  best  of  the  Dhananjaya  race,  Sosama, 
became  llic  chaunter  of  tne  Sama  Veda- 

36.  The  Brsihma-knowing  Jajnavalka 
becanne  the  Adhvarju,-  the  son  of  Vas«> 
Paila,  with  Dbaam^^  became  theHoias^ 


4« 


MAHABHAR>vrA. 


37.  O  best  of  the  Bharata  race,  the  dis- 
ciples and  the  sons  of  these  men,  all  well-ac- 
quainted with  the  Vedas,  became  Ho- 
tragas. 

38.  Having  uttered  benedictions,  and 
having  recited  the  objects  of  the  sacrifice,  all 
of  them  worshipped  the  Urge  (sacrificial) 
ground  according  to  the  ordinance, 

39.  Commanded  by  the  Brahmanas,  the 
builders  and  the  artificers  erected  there 
many  houses  that  were  spacious  and  that 
were  well  perfumed  like  the  temples  of  gods. 

40.  Thereupon  that  best  of  kings,  and  that 
best  oi  men,  the  king  (Yudhisthira)  immedi- 
ately commanded  nis  minister  Sahadeva 
saymg, 

41.  "Despatch  soon  (some)  swift  messen- 
gers to  invite  all."  Having  heard  the  royal 
command,  he  (Sahadeva)  soon  sent  messen- 
gers saying,  "Invite  all  the  Brahmanas 
of  the  kingdom,  all  the  owners  of  land 
(Kshatryas), 

42.  All  the  Vaisyas,  and  all  the  respecta- 
ble Sudras.  Bring  them  all  here  (in  this 
sacrifice)*' 

43.  At  the  command  of  the  Pandavas. 
those  swift  messengers  invited  every  one 
without  any  loss  of  time  ;  and  they  brought 
with  them  many  persons  both  friends  and 
strangers. 

44.  O  descendant  of  Bharata,  at  the 
proper  time  the  Brahmanas  installed  the 
son  of  Kunti,  Yudhisthira,  in  the  sacri- 
fice. 

45.  When  the  virtuous  Dharmaraja 
Yudhisthira  was  installed  in  the  sacrifice,  he 
werit  to  the  sacrificial  ground,  surrounded  by 
thousands  of  Brahmanas, 

46.  And  accompanied  by  his  brothers, 
relatives,  friends  and  ministers,  and  also  by 
many  best  of  men  among  the  Kshatryas 
who  had  assembled  from  various  coun- 
tries, 

47 — 48.  And  also  by  many  councillors. 
Many  Brahmanas,  learned  in  all  the 
branches  of  knowledge  and  well  versed  in 
the  Vedas  and  the  Vedangas,  began  to 
assemble  there  from  various  directions.  At 
the  command  of  the  Dharmaraja,  habitations 
were  erected  for  them, 

49.  And  their  attendants,  separately  for 
each  by  thousands  of  artizans  who  were  en- 
dued with  all  qualifications,  they  were  filU- 
ed  with  much  food  and  many  clothes* 

50.  O  king,  having  been  duly  wor- 
shipped by  the  king,  Brahmanas  continued 
to  live  there,  passing  their  time  in  conver- 
sation on  various  Copied  and  seeing  the  per- 
f<»fmancc  of  actors  and  dancers. 


51.  The  noise  of  these  itlustH<$iis  Bi^< 
manas  eating  and  talking  cheerfully  was 
continuously  heard. 

52.  "Give,  Give*',  "Eat,  Eat."  were  the 
words  that  were  continuously  and  every  day 
heard  there. 

53.  O  descendant  of  Bharata,  Dharma- 
raja separately  gave  to  each  of  those  Bra- 
hmanas thotisands  of  kine,  beds,  golden 
coins  and  da.nsels* 

54.  Thus  like  the  sacrifice  formerly 
performed  by  Sakra  (Indra)  in  heaven,  bc- 
ffan  the  sacrifice  of  that  matchless  hero,  the 
illustrious  Pandava  (Vudhist  hn-a),  on  earth« 

55 — 56.  Then  that  best  of  men,  the  king 
Yudhisthira,  sent  the  Pandava  Nakula  to 
Hastinapur  to  Bring  Bhisma,  Drona, 
Dhritarastra,  Vidura,  Kripa,  and  all  those 
cousins    who  were  attached  to  him. 

Thus  ends  the  thirty  thtfd  chapter,  the 
installation  in  the  Rafshnya,  in  the  Raj" 
shuyika  of  theSabha  Parva, 


C  HAPTER    XXXIV. 
(RAJSHUYIKA  ?ARyA)'-Continued. 

Vaishampayana  said:-- 

1.  Having  gone  to  Hastinapur  the  ever-* 
victorious  son  of  Panda  Nakula.  at  their 
head,  invited  Bhisma  and  Dhritarastra. 

2.  Having  (thus)  been  invited  by  due  cere« 
monies,  the  eiders  of  the  Kuru  race,  with  the 
preceptor  at  their  head  and  with  Ekahmanas 
walking  in  front  came  joyfully  to  sacrifice. 

3—4.  O  best  of  the  Bharata  race.  O 
descendant  of  Bharata,  having  heard  of  the 
sacrifice  of  king  Yudhisthira,  and  wishing  to 
sse  theson  of  Pandu  Dharmaraja  (Yudhis- 
thira) and  his  Sabha,  hundreds  of  other 
Yagma-knowing  Kshatryas  joyfully  came 
there  from  various  countries, 

5.  They  brought  with  them  various  costly 
gems  and  jewels.  The  high-minded  Bhisma, 
Dhritarastra  and  Vidura, 

6.  All  the  (Kuru)  brothers  with  Duryo- 
dhana  at  their  head,  the  king  of  Gandhara 
Suvala,  the  greatly  strong  Sakuni, 

7.  Achala,  Vrishaka,  that  best  of  all 
car- warriors,  Kama,  the  greatly  powerful 
Salya,  the  exceedingly  strong  Valhisa, 

8.  Sonoadalta,  Bhimt  of  the  Kuru  race* 
Bhurisrava,  Sala,  Asbwathama,  Kripa,  Dronar 
the  king  of  Sindhu,  Joyadratha, 

9.  Jagmasena  with  his  sons,  that,  lord  of 
the  earth  Salva,  thatfereat  car-warrior,  Bha« 
gadatta,  the  king  of  Pragiotisha, 


SABHA    PaRVa. 


49 


10.  tTTTf^  au  the  Mlechas  living  in  tht 
marshy  regions  along  the  sea  coast,  many 
mountain  kings,  king  Vrihadvala, 

11.  The  king  of  the  Paundras,  Vasudeva, 
die  kings  of  Banga  and  Kalinga,  Akarsa, 
Kuntala,  the  kings  of  the  Malavas  and  the 
Andhakas, 

I  a*  And  of  the  Dravidas  and  the  Singa* 
halas,  the  king  of  Kasmir,  the  greatly 
effulgent  king  Runttbhoja,  the  king  Goura- 
vahana, 

13.  Valhika,  and  many  other  heroic 
kings,  Birata  with  his  two  sons,  the  greatly 
powerful   Mavilla, 

14—15.  Various  other  kings  and  poten- 
tates ruling  over  various  countries,  the 
greatly  effulgent  and  invincible  in  battle 
kii^  Sisupala  with  his  son,«>-0  descendant 
of  Bharata,  ^all  these  kings)  came  to  the 
sacrifice  of  the  Pandava.  lUuna,  Aniruddha 
Kanaka,  Sarana. 

16.  Ga4#^f  Pradvumna,  Samva,  the 
gready  energetk  Cnarudesiia,  Ulmukha, 
Nishatha,  the  brave  Angavaha, 

17.  And  numerous  other  Vrishnis, — all 
p^eat  car-wariors, — came  ^to  that  sacrifice), 
fheie  and  many  other  kmgs  of  the  middle 
country 

18.  Came  to  that  great  Raishuya  sacri- 
fice of  the  son  of  Pandu.  At  the  command 
of  Dharmaraja  (Yudhisthlra),  houses  were 
assigned  to  them  all. 

19.  O  king  (these  houses)  were  full  of 
various  kinds  of  eatables  ;  they  were  adorn- 
ed with  tanks  and  tall  trees.  There  in  those 
houses  the  son  of  Dharma  (Yudhisthira) 
worshipped  all  those  illustrious  (monarchs). 

20.  Having  been  duly  worshipped  by 
the  king,  they  retired  to  the  houses  assi^ed 
to  Uiera.  Those  houses  were  like  the  cliffs  of 
Kailasha,  they  were  delightful  and  adorned 
with  every  kind  of  furniture. 

31.  They  were  enclosed  on  all  sides  with 
well-built,  high  and  white-washed  walls. 
Their  windows  were  covered  with  net  works 
of  gold  and  their  interior  was  adorned  with 
strings  of  pearls. 

22.  Their  stairs  were  easy  of  ascent,  and 
their  floors  were  all  covered  with  cosdy  car- 
pets. They  were  all  adorned  with  garlands  of 
flowers  and  perfumed  with  excellent  aloes, 

23.  Being  white  as  the  snow  or  the  moon, 
they  looked  exceedingly  beautiful  even  from 
the  distance  of  a  Vcyana,  Their  doors  were 
all  uniformly  made,  and  they  were  wide  en- 
<>ttgh  to  admit  a  crowd  of  persons  (all  at 
once). 

^4^-25.  Made  of  many  metals,  they 
looked  like  the  peaks  of  the  Himalayas. 
After  resting  for  a  while  (in  these  maasions) 


all  those  kings  saw  the  great  Dakshina- 
giving  Dharmaraja  Yudhisthira,  surrounded 
by  numerous  Sadashyas.  O  king,  the  sacri- 
ficial ground,  crowded  with  kings,  Brahman - 
as  and  great  Rishis,  looked  as  beautiful  as 
heaven  crowded  with  the  celestials. 

Thus  ends  the  thirty  fourth  chapter,  the 
arrival  0/ the  invited  guests,  in  the  Raj* 
shuyika  of  the  Sabha  Farva* 


CHAPTER  XXXY. 
(RAJASHUYIKA  FARV A)^CQntinued. 

Vaishampayana  said  :— 

1.  O  king,  having  approached  and  wor* 
shipped  his  grandfather  (Bhisma)  and  his 
preceptor  (Orona), Yudhisthira  thus  spoke  to 

2.  Bhisma,  Drona,  Kripa,  the  son  of 
Drona  (Ashwathama),  Duryodhana  and 
Vivansati.  "Be  all  of  you  gracious  to  me  in 
my  this  sacrifice. 

3.  All  this  my  great  wealth  is  yours.  Con« 
suit  you  all  with  one  another,  and  guide  me 
as  you  desire." 

4*  Having  thus  spoken  to  alli  the  eldest 
of  the  Pandavas  (Yuahisthira),who  had  been 
already  installed  in  the  sacrifice,  appointed 
every  one  of  them  in  suitable  offices. 

5.  He  appointed  Dushasana  to  superin- 
tend the  department  of  food  and  other  en- 
joyable articles.  Ashwathama  was  solicited 
to  look  after  the  Brahmanas. 

6.  Sanjaya  was  appointed  to  return  wor- 
ship to  all  (invited  kings).  The  high- 
minded  Bhisma  and  Drona  were  employed 
to  see  what  was  done  and  what  was  left 
undone. 

7.  The*  king  (Yudhisthira)  appointed 
Kripa  to  kK>k  after  the  diamonds,  the  gold, 
the  pearls  and  the  gems,  and  he  was  also 
appointed  to  distribute  Dakshinas  (gifts)  to 
the  Brahmanas. 

8.  Thus  other  best  of  men  were  all 
appointed  in  various  other  offices.  Having 
been  brought  there  by  Nakula,  Valhika, 
Dhritarastra,  Somadatta^  and  Jayadratlia 
enjoyed  there  as  the  lords  (of  the  sacrifice). 

9.  Khattwa  (Vidura),  learned  in  all  the 
precepts  of  virtue,  became  the  master  of 
exchequer.  Duryodhana  became  the  re- 
ceiver of  tributes  brought  by  the  kings. 

10.  Krishna,  the  centre  of  all  men,  with 
the  desire  of  gaining  the  excellent  fruit,  him- 
self willingly  took  the  task  of  washing  the 
feet  oi  the  6r«dimanas. 


so 


mahabharata. 


II.  Wishing  to  see  thnt  Sabha  and  a!so 
Dharmaraja  Yudhisthira,  no  one  came  there 
with  less  tribute  than  one  thousand  (in  kind, 
number  or  quantity). 

12—15.  All  (the  assembled  kings)  ho- 
noured Dharmaraja  with  large  presents  of 
jewels.  Every  one  of  those  kings  proudly  said, 
^•Let  the  Kuru  king  complete  his  sacrifice 
with  the  gems  and  wealth  that  I  present  to 
him,  (without  takine  any  presents  from  any 
other  king)."  O  kmg,  the  sacrificial  ground 
of  the  illustrious  son  of  Kunti,  crowded  with 
guards  and  warriors,  with  the  cars  of  the 
celestials  and  with  the  kings,  all  possessing 
beauty  and  wealth,  looked  extremely  hand- 
some with  the  numerous  palaces,  so  built 
as  to  last  for  ever,and  so  high  that  their  tops 
touched  the  car  of  the  celestials  who  came 
to  see  that  sacrifice,  with  the  dwellings  of 
the  Brahmanas,  and  the  mansions  that  were 
built  for  the  kings  which  resembled  the  cars 
of  the  celestiasl,  and  adorned  with  gems  and 
filled  with  every  kind  of  wealth. 

16.  Yudliisthira,  as  if  vying  with  the 
deity  Varuna  himself  in  wealth,  commenced 
the  (Rajshuya)  sacrifice  which  was  distin- 
guished by  large  Dhakshinas  to  Brahmanas 
and  enblazoned  with  the  six  fires. 

17.  The  king  gratified  every  body  with 
presents  of  great  value  and  with  every 
object  that  one'could  desire,  with  abundance 
of  rice  and  of  every  kind  of  !ood,  and  also 
with  a  large  quantity  of  jewels  brought  as 
tribute.  Every  one  of  that  vast  concourse  of 
people  was  feci  to  his  fill. 

18.  The  celestials  were  gratified  in  that 
sacrifice  by  the  Ida fGhee, Noma  and  libations 
poured  by  the  great  Rishis,  learned  in 
Mantras  and  pronunciations. 

19.  Like  the  celestials,  the  Brahmanas 
were  also  gratified  with  the  sacrificial  gifts, 
food  and  great  wealth.  Men  of  all  the  orders 
were  gratified  and  were  filled  with  joy. 

Thtis  ends  thirty -fifth  chapter  ^  the  com- 
mencement of  the  sacrifice  in  the  Raj- 
shuyika  of  the  Sabha  Parva. 


CHAPTER  XXXVI. 
(ARGHYASHARANA  PARVA). 

Vaishampayana  said  :— 

I .  On  the  last  day  of  the  sacrifice  when  the 
king  (Yudhisthira)  was  to  be  sprinkled  over 
with  sacred  water,  the  great  Brahmana  Rishis 
with  (all)  the  monarchs  (present  there)  en- 
ered  the  inner  enclosure  (of  the  sacrificial 
ground). 

2 — 3.    Those  illustrious  and  M antra -Vnow- 
ng   Rishis,  with   Narada   at  their  head  and 


with  the  royal  sages  seated  at  their  ease 
looked  like  the  celestials  seated  in  the  man- 
sion of  Brahma  in  the  company  of  tht 
celestial  Rishis.  Those  Rishis  of  immeasura- 
ble energy,  having  then  obtained  leisure, 
started  various  topics  of  conversation. 

4.  "This  is  so,"  "This  is  not  so,** 
*'  This  is  even  so,"  "  This  cannot  be  other- 
wise,"— ^thus  did  many  of  them  engage  m 
arguments  with  one  another. 

5.  Some  amongst  the  disputants  made 
the  weaker  arguments  to  appear  stronger, 
and  the  stronger  ones  the  weaker  by  their 
arguments  based  on  Shastras. 

6.  Some  greatly  intelligent  disputants 
fell  upon  the  position  urged  by  others  as 
hawks  dart  at  meat  thi^own  into  the  air. 

7.  Some  amongst  them,  learned  in  the  m- 
terpretations  of  Shastras,  and  some  others 
of  rigid  vows,  well  acquainted  with  ever>' 
commentary  and -gloss,  engaged  themselves 
in  pleasant  conversations. 

8.  That  (sacrificial)  platform,  crowded 
with  the  celestials,  Brahmanas  and  the  great 
Rishis, — all  endued  with  the  Vedas, — looked 
as  beautiful  as  the  sky  stud  bJ  with  the 
stars. 

g.  O  king,  there  was  no  Sudra  or  any 
man  without  vows  near  the  inner  (sacrificial) 
platform  of  Yudhisthira's  palace. 

ID.  Seeing  the  prosperity  of  the  pros- 
perous and  intelligent  Dharmaraja,  which 
was  the  result  of  that  sacrifice,  Narada  be- 
came exceedingly  happy. 

11.  O  ruler  of  men,  seeirkg  the  assem- 
blage of  all  Kshatryas  (in  that  sacrifice) » 
the  Rishi  Narada  became  thoughtful. 

12.  O  best  of  men,  he  recollected  the 
words  he  had  heard  in  the  abode  of  Brahtn.1 
regarding  the  Angsavatarana,  (incarnations 
of  portions  of  every  deity.) 

13.  O  descendant  of  Kuru,  knowing  that 
assembly  was  an  assembly  of  the  celestials, 
Narada  thought  m  his  mind  the  lotus-eyed 
Hari. 

14-^15.  He  knew  that  the  creator  of 
every  object,  the  exalted  god  of  all  gods, 
Narayana, — who  had  formerly  commanded 
the  celestials  saying,  "Take  your  births  on 
earth  and  kill  one  another  and  then  come 
back  to  heaven," — that  chastlser  of  all  the 
enemies  of  the  celestials,  that  subjugator 
of  all  hostile  towns,  had  taken  his  birth  in 
the  Kshatrya  order  to  fulfil  his  own  purpose. 

16.  The  illustrious  lord  of  the  univer^, 
Sambhu,  Narayana,  having  thus  command- 
ed  all  the  celestials,  had  taken  his  birth  m 
the  race  of  Yadu, 


SABHA   PARVA. 


51 


17.  Having  been  born  in  the  Andhaka 
Vrishni  race  on  earlh,  that  foremost  of  all 
perpetuator  of  races  was  graced  with  great 
good  fortune  and  was  shinning  like  the 
moon  among  the  stars. 

18.  He  whose  prowess  of  arms  was  ador- 
ed by  the. celestials  with  Indra, — that  Hari, 
that  chastfser  of  foes, — was  then  living  in  the 
world  of  men  in  a  human  form. 

19.  '*Oh  !  what  could  be  greater  wonder 
than  that  the  self-create  himself  will  take 
away  (from  earth)  all  these  Kshatryas  endu- 
ed with^eat  strength. 

20.  Thus  reflected  the  omniscient  Narada 
who  knew  that  Hari,  Narayana,  (Krishna) 
was  no  other  than  the  Supreme  Being, whom 
•very  body  worships  with  sacrifices. 

31.  That  foremost  of  all  men,  learned  in 
the  precepts  of  virtue,  that  greatly  intelligent 
man  (Narada),  (thinking  of  all  this,)  sat  in 
the  sacrifice  of  the  intelligent  Dharmaraja 
(Yudhisthira)  with  feelings  of  awe. 

22.  O  king,  Bhisma  then  thus  spoke  to 
Dharmaraja  Yudhisthira,  "O  descendant  of 
Bharata,  now  offer  Arghyas  to  the  kings  as 
each  deserves." 

23 — 24.  O  Yudhisthira,  hear, — the  precep- 
tor, the  sacrificial  priest,  the  relative,  tlie 
Snatakat  the  friend  and  the  king, — these  are 
the  six  (classes  of  persons)  who  deserve  to 
get  the  Arghya,  The  wise  men  have  said 
that  when  any  of  the  ;e  live  with  one  for  a 
full  one  year,  he  deservs  to  be  worshipped 
with  the  presentation  oiArghya.  These  kings 
have  been  staying  with  us  for  a  very  long 
time, 

25.  Therefere,  O  king,  bring  Arghya  for 
each  of  them  ;  and  let  the  Arghya  be  first 
presented  to  him  who  is  the  foremost  of  all  of 
them. 

Yudhisthira  said*— 

26.  O  descondant  of  Kuru,  O  grandsire, 
whom  do  you  consider  to  be  the  foremost  of 
these  (men  present  here),  and  to  whom 
should  the  Arghya  be  presented  first.  Tell 
me  this. 

Vaishampayana  said : 

27.  O  Descendant  of  Bharata,  the  son 
of  Santanu,  Bhisma,  settled  it  by  his  great 
intelligence  that  Krishna  was  the  foremost 
of  all  on  earth. 


said:— 

28.  As  sun  shines  among  all  luminous 
objects,  so  shines  this  (Krishna)  among  all 
(these  kings  and  potentates)  by  his  egful- 
gence,  strength  and  prowess. 

29.  This  sacrificial  ground  is  illumina- 
ted and  gladdened  by  Krishna  like  a  sunless 


region  hy  the  sun   and  a  airless  region  by 
the  air. 

Vaishampayana  said  :— 

30.  Then  commanded  by  Bhisma,  the 
powerful  Sahadeva  proceeded  to  present  in 
due  form  the  excellent  Arghya  to  the  prince 
of  the  Vrishni  race,  (Krishna). 

31.  Krishna  also  (agreed  to)  accept  that 
worship  according  to  the  forms  of  the  or- 
dinance. But  Sishupala  could  not  bear  that 
worship  (proposed  to  be)  offered  to  Vasu- 
deva  (Krishna.) 

32.  The  greatly  powerful  Chedi-king 
(Sishupala),  after  reproving  Bhisma  and 
Dharmaraja  (Yudhisthira)  in  the  presence  of 
that  assambly,  began  to  censure  Vasudeva 
(Krishna). 

Thus  ends  the  thirty  sixth  chapter^  the 
Arghya-presentation  to  Krishna^  in  the 
Arghyaharana  of  the  Sabha  Parva, 


CHAPTER    XXXVII. 
(ARGHYAHARANA     V\KWX)^Contd. 

Sishupala  said:— 

1.  O  descendant  of  Kuru,  when  so  many 
illustrious  kings  are  present  Here,  this  man  of 
the  Vrishni  race  does  not  deserve  a  royal 
worship  like  a  king. 

2.  Your  this  conduct  in  wilfuly  making 
this  lotus-e^ed  hero  worshipped  by  the 
Pandavas  is  not  worthy  of  the  illustrious 
Pandavas. 

3.  O  sons  of  Pandu,  you  are  children  ; 
you  do  not  know  what  Dharma  is,  for  it  (the 
ways  of  Dharma)  is  very  subtle.  This  son  of 
the  river  (Bhisma)  has  but  little  knowledge, 
and  therefore  he  has  transgressed  the  Smriti 
(rules  of  morality). 

4.  O  Bhisma,  if  a  man  like  you,  possess- 
ing virtue  and  morality,  acts  from  motives 
of  pleasing  others,  he  (surely)  becomes  worthy 
of  censure  among  all  the  honest  and  wise 
men. 

5.  How  does  this  man  of  the  Dasarha 
race,  who  is  not  a  king,  deserve  to  be  wor- 
shipped among  these  kings  that  you  have 
worshipped  him  ? 

6.  O  foremost  man  of  the  Puru  race,   if 
you  consider  him   to  be   the  eWest,— why, 
here    is    Vasudeva.     How   can   his  son   be 
worshipped  before  him  ? 

7.  If  you  consider  h  r  your  well-wisher 
and  supporter,  why,—  \»^r  Drupada  is  here, 
how  cart  he  get  the  (fir  st)    lorship  ? 


5a 


MAHABHARATA. 


8.    O  descMdant  of  Kuru,   If  you  con-  \  obtained  without  Any  eaute.    Who  fHII  offer 

m  mm     .     »  1  •'V  .  a.^a  ••.  _-■■.  m     mm 


rider  Krishna  your  preceptor, — when  Drona 
is  here,how  have  you  worshipped  the  Vrisbni 
prince  ? 

p.  O  descendant  of  Kuru,  if  you  con- 
sicler  Krishna  as  the  Ritmjat  when  old 
Dwaipayana  is  here,  how  have  you  worship- 
ped Krishna  7 

10.  O  king,  when  that  best  of  men,  the 
son  of  Santanu,  old  Bhisma,  Who  can  die 
only  at  his  will,  is  here,  why  have  you 
worshipped  Krishna  7 

11.  O  king,  O  descendant  of  Kuru, 
when  the  hero  Ashwathama  who  is  learned 

every  branch  of  knowledge  is  here,  why 


in 


has  Krishna  been  worshipped  by  you  7 

12.  When  that  best  of  men,  that  king  of 
kings,  Duryodhana,and  also  that  preceptor  of 
the  Kuru  race,  Kripa,  are  present  here,  why 
Rrishna  has  been  worshipped  7 

13.  Passing  over  the  preceptor  of  the 
Kimpurashas,  he  (Krishna)  has  been  wor- 
shipped by  you.  When  the  invincible  Bhis- 
maka,  auspicious  marked  king  of  Paundrya, 

14.  That  best  of  kings,Rukmi,an4  Ekala- 
vya,  and  the  kin|^  of  the  Madras,  Sal^a,  are 
present,  why  Krishna  has  been  worshipped  7 

15—16.  Q  descendant  of  Bharata,  this 
greatly  powerful  hero  whose  prowe^  is  the 
pride  amongst  ^11  kings,  who  is  the  favou- 
rite disciple  of  the  son  of  the  Brahmana  Jama- 
dagni,  the  hero  who  defeated  all  the  kings  by 
his  prowess  akmfc,  that  Kama  being  present 
here,  passing  over  him,why  Krishna  has  been 
worshipped  7 

17.  O  best  of  the  Puni  race,  the  slayer  of 
Madhu  (Krishna)  is  neither  a  slicrificial 
priest,  nor  a  preceptor,  nor  a  king,  why  have 
you  worshipped  Krishna  with  the  motive  of 
pleasmg  others  7 

18.  O  descendant  of  Bharata,  if  it  was 
your  intention  to  offer  the  first  worship  to  the 
slayer  of  Madhu,  why  were  these  kings 
brought  here  to  be  insulted  7 

19.  We  have  not  paid  tribute  to  the  illus- 
trious ton  of  Kunti  out  of  fear  or  temptation 
(the  desire  of  gain)  or  conciliation  ; 

20.  We  have  pakl  him  tribute  Only  t>e- 
cause  he  was  desirous  of  obtaining  the  im- 
perial dimity  from  the  motive  of  virtue.  He 
it  is  who  is  now  insulting  u>. 

31.  What  ebe  coitkl  be  your  mdtlve,  ex- 
cept that  of  insult,  that  in  the  mkbt  of  this 
assembly  of  kings,  you  have  Worshipped 
Krishna,  who  does  not  possess  the  inng- 
nia  of  royalty,  with  the  Arghya  7 

22.  The  title  of  "virtuoos"  achieved  by 
the  son  of   Dharma  (Yudhisthira,)  has  been 


such  unworthy  worship  to  one  who  has  faUea 
from  retigkm  7 

23.  This  wretch,  bom  in  the  Vrbhni  race, 
formerly  most  unrighteously  killed  the  iflus- 
trious  king  Jarasandha. 

24.  Righteousness  has  to-day  left 
Yudhi^thira,  and  his  meanness  oiUv  has 
been  displayed  by  his  offering  theitr^jra 
to  Krishna. 

25.  O  Janardana,  if  the  helpless  sons  oC 
Kunti  are  frightened,  and  if  they  have 
become  mean  for  their  asceticism,  you  ou^t 
to  have  enlightened  them  as  to  your  dbaam 
to  the  first  worship. 

26.  O  "Janardana,  why  did  you  accept 
the  worship  of  which  you  are  not  worthy, 
although  It  was  offered  lo  yoa  by  that 
mean-minded  princes  7 

27.  You  (surely)  think  much  of  the  i*t>r- 
ship  so  unworthly  offered  to  you,  as  ^  dk)e 
(joyfully)  licks  in  solitude  a  quantity  3k 
Ghee  which  he  has  obtained. 

28.  O  Janardana,  this  is  no  insult  to  the 
kings,  but  it  i^  you  whom  the  Kunls  have 
insulted. 


29.  O  slayer  of  Madhu,  as  a  wife  b  lo 
impotent  man  and  a  beautiful  sight  to  a 
blind  man,  so  is  this  worship  to  you  who  are 
not  a  king  (at  all.) 

30.  What  (sort  of  man)  Yudhisthira  is,  H 
has  been  ^well)  seen  to-day ;  what  (sort  of 
man)  Bhisma  is,  it  has  (also)  been  seen; 
what  (sort  of  roan)  Vasudeva  is,  it  has  been 
also  seen.  All  these  men)  have  been  seen  as 
they  (really)  are. 

Vaiahampayaiia  Baid  r— 

31.  Having  said  this,  Sishupala  rose  from 
the  excellent  seat  (on  whk:h  he  was  seated). 
He  then  went  out  of  the  assem1>ty  acoocfi- 
panied  by  the  kings. 

Thus  ends  the  thirty  seventh  chapter^  the 
wrath  of  Sishtipala,  in  the  Arghymharmmm 
of  the  Sabha  Parva. 


CHAPTER    XXXVIII. 
(ARGHYAHARANA    PARVA)— Ctn»«. 

Vaishampayana  said  :— 

I.  Thereupon  king  Yudhisthira  ran  after 
Sishupala  and  spoke  thus  to  hinvin  sweet 
and  conciliating  tone. 

said:— 


2.  O  lord  of  the  earth,  what  you  have 
said  does  ^ot  ^it  you,  O  king,  it  is  h^ly 
sinful  4md  needkssly  cruM. 


SHABHA   PARVA. 


53 


).  O  king,  do  not  tnstilt  the  $on  of  San- 
tanu,  Bhismay  by  erroneously  thinking  that 
he  does  not  know  what  b  the  great  Dharma» 

4.  Look, — these  many  kings,  who  are  all 
older  than  you,  approve  rhe  worship  offer- 
ed to  Krishna.  You  should  also  approve  it. 

5.  O  king  of  Chedi,  the  descendant  of 
Kuni,  Bhisroa,  knows  truly  and  well  what 
Krishna  is.  You  do  not  know  him  so  well 
as  he  knows. 

BhiflDia  said  :— 

6.  He,  who  does  not  approve  of  the  worship 
offered  to  Krishna,  who  is  the  oldest  in 
the  universe,  deserves  neither  soft  words  nor 
conciliation. 

7.  That  chief  of  warriors  in  the  Ksha> 
trya  race,  who,  having  overcome  a  Ksha- 
Qryit  in  battle  and  brought  hiiii  under  his 
power,  sets  him  free,  becomes  his  preceptor. 

8.  1  do  not  see  any  king  in  this  assembly 
df  monarchs  who  has  not  been  defeated  by 
the  prowess  of  this  descendant  of  Satwata 
race  (Krishna). 

9.  This  mighty-armed  hero  of  unfading 

g;lory  deserve    to  be  worshipped  not  only 
y  us  alone,  but  by  all  the  three  worlds. 

10.  Many  best  of  Kshatryas  have  been 
defeated  by  Krishna  in  battle.  The  infinite 
imiverse  is  established  in  this  Vrishni  hero. 

11.  Therefore,  we  worship  Krishna. 
Amongst  the  best  and  the  oldest,  we  do  not 
worship  any  other.  You  should  not  say  so, — 
your  understanding  should  not  b^.  so. 

13—14.  O  kine,  I  have  worshipped  many 
men  who  are  old  in  knowledge.  I  have 
heard  from  all  those  wise  men  when  they 
came  and  talked  to  me  what  are  the  many 
accomplishments  of  Souri  (Krishna).  I  have 
heard  many  times  narrated  by  the  people  all 
the  acts  whk;h  ^eatly  inteUi^^ent  Krishna  per- 
formed since  his  birth.  O  king  of  Chedi,  we 
do  not  worship  Janardana  only  from  caprice, 

15*  Or  from  keeping  in  view  our  relation- 
ship with  him,  or  from  expected  benefits  (to 
be  received  from  him).  He  is  worshipped 
by  all  the  pious  men  on  earth,  and  he  is  the 
source  of  all  happiness. 

16.  We  have  offered  him  the  first  wor- 
ship in  consideration  of  hb  fame,  his  heroism 
and  his  success.  There  is  none  here,  even  if 
he  is  a  child,  whom  we  have  not  taken  into 
our  consideration  (when  offering  the  Arghya 
to  Krishna.) 

17.  Passing  over  many  persons  who  are 
accomplished  and  learned,  we  have  thoc^ht 
Hari  as  deserving  of  the  first  worship. 
Amongst  Brahmanas  he,  who  is  old  in  know- 
ledge, amongst  Kshatryas  he,  who  is  great 
in  strength, 

18.  Amongst  Vaisvas,  he,  who  is  rich  in 
possessions  and  wealth  )  and  amongst  the 


Sudras  he,  who  is  old  in  age,  deserves  to  be 
worshipped.  There  are  two  reasons  for 
offering  the  worship  to  (jovinda  (Krishna)  ; 

10.  He  is  vasdy  learned  in  the  Vedas 
and  the  Vedangas,  and  he  is  also  very  great 
in  prowess.  Who  else  is  there  in  the  world 
of  men  except  Keshava  (Krishna)  who  is  so 
distinguished  7 

20.  Liberality,  cleverness,  knowledge  of 
the  Sruti  (Veda),  bravery,  modesty,  achieve* 
ments,  excellent  intelligence,  humility,  beau* 
ty,  firmness,  contentment  and  prosperity,  all 
live  for  ever  in  Achyuta  (Krishna), 

21.  Therefore,  you  should  approve  the 
worship  offered  to  one  who  is  endued  with 
such  accomplishments,  who  is  (our)  preceptor, 
father,  and  Guru,  and  who  b  worthy  of  the 
Arghya  and  of  the  worship. 

22.  Hrisikesha  (Krishna)  is  the  Rt- 
twija,  preceptor, — worthy  of  being  solicited 
to  marry  one's  daughter, — the  Snatakat  the 
kingf  and  the  friend.  Therefore,  Achyuta 
(Knshna)  has  been  worshipped. 

23.  Krishna  is  the  orgin  of  the  universe, 
and  he  b  that  in  which  the  universe  is  to 
dissolve.  This  universe  of  mobile  and  immo^* 
bile  creatures  has  sprung  into  existence  kom 
Krishna  alone. 

24.  He  b  unmanifest  primal  Nature,  he 
b  the  creator,  he  is  eternal,  and  he  b  bey- 
ond all  creatures.  Therefore,  Achyuta  doer* 
ves  the  highest  worship. 

25.  ^  The  intellect,  the  seat  of  sensibility, 
the  primal  elements,  air,  heat,  water,  space, 
earth  and  the  four  kinds  of  life,  are  all 
established  in  Krishna. 

i6.  The  sun,  the  moon,  the  stars,  the 
planets,  the  chief  directions  and  the  inter- 
mediate directions  are  all  established  in 
Krishna. 

27 — 28.  As  the  Agnihotra  is  the  fore- 
most of  all  Vedic  rites,  as  Gayatri  is  that 
of  the  metres,  as  the  king  is  that  of  men, 
as  the  ocean  is  that  of  all  rivers,  as  the 
moon  b  the  foremost  of  all  constellatk>ns, 
as  the  sun  is  that  of  luminons  bodies,  as 
the  Mem  is  that  of  all  mountains,  as  Garuda 
b  that  of  all  birds, 

29.  So  b  the  illustrious  Keshava, 
(Krishna)  the  foremost  in  all  the  worlds, 
including  that  of  the  celestials, — so  he  b  as 
long  as  the  upward,  downward  and  stdeway 
course  of  the  universe  lasts. 

30.  Thb  Sishupala  is  a  mere  child.  He 
does  not  know  who  Krbhna  is,  and  therefore 
everywhere  and  always  he  speaks  of  Krishna 
thus. 


31.  This  ruler  of  Chedi  cannot 
virtue  in  that  light  in  which  those  intel- 
ligent men  who  desire  to  acquire  high 
merits  sees  it. 


54 


MAIIABIIARATA. 


3»,  Who  is  there  among  the  younjf  or 
tlie  old  or  among  these  rllustrious  kings  who 
does  not  consider  Krishna  worthy  of  wor- 
ship, or  who  does  not  worship  Krishna  ? 

33.  If  Sishupala  considers  this  worship 
undeserved,  in  this  undeserved  worship  he 
should  do  that  which  is  proper  in  this 
matter. 

Thus  ends  the  thirty  eigiith  chapter t  the 
'Ofords  of  Bhismat  in  the  Arghyaharana  of 
the  Sabha  Parva, 


CHAPTER    XXXIV. 
(ARGHYAHARANA  P\K\k)—Contd. 

Vaishampayana  said :—    • 

1.  Having  said  this,  the  greatly  strong 
Bhisma  stopped.  Then  Sahadeva  gave  this 
reply  (to  Shishupala)  of  grave  import. 

2.  "If  there  is  any  king  (present  here) 
who  cannot  bear  the  worship  offered  by 
me  to  Keshava,  the  slayer  of  Keshi,  and  the 
possessor  of  immeasurable  energy, 

3*  On  the  head  of  such  heroes  I  place 
my  foot.  When  I  say  this,  let  that  one 
give  me  the  proper  reply. 

4 — 6.  Let  those  kings  who  possess  in* 
lelligence  approve  the  worship  of  the  pre* 
ceptor,  the  father,  and  the  Guru  (Krishna) 
who  (fully)  deserves  the  Arghya  and  the 
worship."  When  Sahadeva  thus  showed  his 
foot,  no  one  among  those  intelligent,  wise, 
proud  and  powerful  kings  said  anything. 
Thereupon,  showers  of  flowers  fell  upon  the 
head  of  Sahadeva. 

7.  An  invisible  voice  said,  "Excellenti 
Excellent!''  Clad  in  a  black  deer  skin, 
the  speaker  of  both  the.  past  and  the  future, 

8.  The  dispeller  of  all  doubts,  Narada, 
learned  in  (the  mysteries)  of  all  the  world, 
th^n  ^id  in  the  midst  of  innumerable  crea- 
tures the^  words  of  the  clearest  import. 

9.  "Those  men,  who  will  not  worship  the 
lotus-eyed  Krishna,  should  be  considered  as 
dead  though  living.  He  should  never  be 
talked  to.'^ 

Vaishampayana  said:— 

ID  Having  worshipped  those  that  deserved 
worship,  then  that  god  among  men,  Saha- 
dbVa,  W^H -acquainted  with  Uiq  difference 
between  a  Brahmana  and  a  Kshatrya, 
completed  the  ceremony. 

II.  When  Krishna  received  the  first 
worship,  that  slayer  of  foes,  Sunitha  (Sishu- 
plala),  with  eyes  red  as  copper  in  anger,  thus 
addressed  the  kings  (present  there). 


12.  "When  I  am  here  to  be  the  genera- 
lissimo, what  are  you  thinking  now?  In 
battle  array  let  us  stand  against  the  as- 
sembled Vrishnis  and  the  Pandavas." 

13.  Having  thus  stirred  vp  the  kings, 
that  best  of  the  Chedis  (Sishupala)  began 
to  consult  with  them  how  to  obstruct  the 
completion  of  the  sacrifice. 

14.  The  invited  kines,  who  had  come  to 
the  sacrifice,  all  with  Sunitha  (Sishupala) 
at  their  head,  looked  angry,  and  their  Caoes 
became  pale. 

16.  They  all  said,  "  We  must  act  in  such 
a  way  as  the  final  sacrificial  rites  to  be  per- 
formed by  Yudhisthira  and  this  worship  of 
Krishna  may  not  be  supposed  to  have 
our  acquiescance." 

16.  Having  been  impelled  by  a  belief 
in  their  great  power  and  oonfidence, 
and  having  been  also  deprived  of  all  sense 
by  anger,  all  the  kings  began  to  talk  m 
this  way. 

17.  Though  they  were  appeased  by  their 
friends,  their  faces  elo>\ed  with  anger,  and 
they  roared  liike  lions  driven  away  from 
their  prey. 

18.  Krishna  understood  that  the  undete- 
worating  great  sea  of  kings  with  its  countless 
waves  of  soldiers  was  making  prep ; ration 
for  a  fight.  # 

Tht4S  ends  the  thirty  ninth  chapter^  the 
consultation  of  the  kings ^  in  the  Arghya* 
harana  of  the  Sabha  Parva, 


CHAPTER   XL. 
(SISHUPALA  BADHA  PARVA). 

Vaishampayana  said  :— 

I — 3.  Seeing  that  assembly'  of  kings  agi- 
tated by  anger,  as  the  fearful  ocean  is  agi- 
tated by  the  winds  at  tlie  time  of  the  univer- 
sal dissolution,  Yudloisthira  thus  spoke  to 
that  foremost  of  all  intelligent  men,  the 
grandsire  of  the  Kurus,  the  aged  Bhisma, 
as  that  slayer  of  foes,  Purohita  (Indra)  01 
extraordinary  prowess,  speaks  to  Vrihaspali. 
"This  vast  ocean  of  kings  have  beefi  agi- 
tated by  wrath.  O  grandsire,  tell  me  what 
should  be  done  now. 

4.  O  grandsire,  tell  me  what  I  should  do 
now  that  my  sacrifice  may  not  be  obstructed 
and  my  subjects  may  not  be  injured," 

5.  When  Dharmaraja  Yudhisthira, learn* 
ed  in  morality,  said  this,  the  grandsire  of  the 
Kurus  Bhisma  thus  apokc  to  him. 


SABHA  PARVA. 


55 


6.  'O  best  of  itre  Kutur,  do  not  be  alarm- 
ed. Can  tlie  dog  kill  the  lion  ?  I  have  already 
settled  some  .  means  that  is  both  beneficial 
and  conformable  to  policy. 

7.  As  a  pack  of  dogs  bark  all  together  at 
a  sleeping  lion,  so  do  all  these  rulers  of  the 
earth. 

8.  O  child,  like  the  dogs  at  the  lion, 
these  (kings)  are  angrily  barking  be- 
fore the  sleeping  lion  of  the  Vrishni  race 
(Krishna.) 

9.  Achyuta  (Krishna)  is  now  like  a  lion 
that  is  asleep.  So  long  he  does  not  wake  up 
this  king  of  tne  Chedis,  this  foremost  of  men, 
makes  these  monarchs  look  like  the  lions. 

io.  O  best  of  kings,  O  child,  this  Sishu- 
pala  possesses  but  little  intelligence.  He 
IS  desirous  of  taking  along  (with  him)  all 
these  monarchs  to  the  abode  of  Yama 
through  the  agency  of  him  who  is  the  soul 
of  this  Universe. 

11.  O  descendant  of  Bharata,  Krishna 
has  been  surely  desirous  of  taking  back 
to  himself  the  effulgence  and  prowess  that 
now  lives  in  Sishupala. 

12.  O  son  of  Kunti,  O  foremost  of  all 
intelligent  men,  the  intelligence  of  this 
wicked  king  of  the  Chedis,  as  well  as  that 
of  all  these  kings,  have  become  perverse. 

13.  The  intelligence  of  all  men  whom 
this  best  of  men  (Krishna)  desires  to  take 
to  himself  become  as  perverse  as  that  of 
this  Chedi  king. 

14.  O  Yudhisthira,  Madhava  is  the  crea- 
tor and  destroyer  of  all  the  four  kinds  of 
beings  existing  in  the  three  worlds." 

15.  O  descendant  of  Bharata,  having 
heard  his  words,  the  king  of  the  Chedis 
spoke  thus  to  Bhisma  in  stern  and  harsh 
words. 

Thus  ends  the  fortieth  chapter ^  the  con- 
solation to  Vudhisthirat  in  Sishupala 
BcuLha  of  the  Sabha  -Parva. 


CHAPTER    XL  I. 

SISHUPALA   BADHA  PARVA.— 

Continued. 


Sishnpala  said  :— 


1 .  Old  and  infamous  wretch  of  yeur  race, 
are  you  not  ashamed  to  frighten  all  these 
kings  by  these  false  terrors  ? 

2.  You  are  the  foremost  of  the  Purus, — 
living  as  you  do  in  the  third  state  (celibacy), 
it  IS  but  fit  that  you  should  give  such  ad- 
vice, which  is  so  void  of  morality. 


3.  O  Bhisma,  when  you  are  their  leader 
the  Purus  are  like  a  boat  tied  to  a  boat, 
or  like  a  blind  man   following  a  bUnd   man. 

4.  You  have  once  again  given  pains  to 
our  hearts  by  reciting  the  deeds  of  this 
(Krishna),  such  as  his  killing  Putana  and 
others. 

5.  O  Bhbma,  arrogant  and  fool  as  you 
are,  and  also  desirous  of  praising  Krishna, 
why  docs  not  your  tongue  split  into  a  hun- 
dred parts  ? 

6.  O  Bhisma,  how  do  you,  superior  as 
you  are  in  knowledge,  desire  to  praise  the 
cowherd  (Krishna)  whose  evil  repute  is  told 
even  by  men  with  childish  intelligence* 

7.  O  Bhisma,  if  he  (Krishna)  has  killed 
a  vulture  in  his  childhood,  what  is  there  to 
praise  in  that  feat  ?  What  is  there  also  in  his 
killing  of  Ashwa  and  Breshava,  both  of 
whom  were  ignorant  of  the  science  of  war  ? 

8.  O  Bhisma,  what  is  there  wonderful  if 
this  (Krishna)  threw  down  by  a  kick  an 
inanimate  piece  of  wood,  namely  a  car  7 

9.  O  Bhisma,  in  my  opinion  there  was 
nothing  remarkable  in  this  one's  holding  for 
a  week  the  Govardhana  hill  which  is  lifie  an 
ant-hill. 

10.  O  Bhisma,  *'  while  sporting  on  the  hills, 
this  one  ate  a  large  quantity  of  food,"  hear- 
ing these  words  of  yours,  many  have  been 
much  astonished. 

11.  O  (Bhisma)  learned  in  the  precepts 
of  religion,  what  could  be  more  wonderful 
than  this  one's  killing  Kansa,  by  whose 
food  he  became  fattend  and  strong. 

r2.  O  Bhisma,  O  wretch  of  the  Pururace, 
you  are  ignorant  of  the  precepts  of  teligion. 
You  have  not  heard  from  the  pious  men 
what  1  would  now  tell  you. 

13 — 14.  The  pious  men  always  instruct 
good  men  not  to  use  weapons  against  "wo- 
men, kine,  Brahmanas  and  the  men  whos^ 
food  has  been  partaken,  and  also  those 
whose  shelter  has  been  enjoyed.  O  Bhisma^ 
it  appears  all  this  teaching  has  been  thrown 
away  on  you, 

15.  O  wretch  of  the  Puru  race,  wishing 
to  praise  Keshava  (Krishna),  you  describe 
him  before  me  as  great  and  superior  in 
knowledge  and  age,  as  if  I  know  nothing. 

16.  O  Bhisma,  if  at  3'our  word  one  who 
has  killed  women  and  kine  be  worshipped, 
what  then  is  to  become  of  this  teaching? 
O  Bhisma,  how  can  he  deserve  praise  who 
is  such  7 

17.  "This  one  is  the  foremost  of  all 
wise  men,"  and  "  This  one  is  the  lord  of  the 
universe,"    hearing    these  words  of   yours. 


MAHABHARATA. 


Janarda. 
all  true. 


it  they  are 


18.  The  verses  that  a  chauntcr  chaunts, 
thoufi^  he  chaunts  them  often,  would  produce 
no  impression  on  him.  Every  creature  acts 
according  to  his  own  disposition  like  the 
bird  Bhulinga. 

10—20.  There  is  not  the  least  doubt  that 
your  disposition  b  very  mean.  It  appears 
the  Pandavas  also  who  consider  Krishna 
as  deserving  of  worship  and  who  have  you 
for  their  leader  are  of  sinful  dispositions. 
Thot^h  you  possess  the  knowledge  of 
virtue,  yet  you  have  fallen  from  the  path  of 

virtuct 

21.  O  Bhisma,  who  wUl  so  act  as  you 
have  from  the  motives  of  virtue,  knowing 
himself  to  be  virtuous  and  superior  in 
knowtodge  7 

33—23.  O  Bhisma,  if  you  know  Dharma, 
tf  yoAir  mind  is  guided  by  wisdom,  why 
fwas  that  virtuous  maiden  Amba,  who  de- 
sired to  have  another  for  her  husband,  was 
forcibly  carried  away  by  you  ?  Your 
brother  Vichitravirya  who  followed  the  path 
of  the  pious  men, 

34.  Knowing  her  state  of  mind,  did  not 
marry  her,  though  she  was  brought  by  you. 
Proud  as  you  are  of  your  virtue,  in  your  vepr 
aght  sons  were  begotten  by  another  on  the 
widow  of  your  brother  according  to  the  ways 
of  the  pious. 

35.  O  Bhisma,  where  is  your  virtue  ? 
Your  Bramhacharja  b  in  vain.  Your  cele- 
bacy  is  no  doubt  the  result  of  your  ignorance 
or  impotence. 

36.  O  (Bhbma).  leaned  in  Dharma,  I  do 
not  see  your  prosperity.  You  who  thus 
preach  morality  does  not  seem  to  have 
ever  waited  upon  the  old. 

37.  Worship,  gift,  study,  large- Dakshina 
giving  8aarifices,«— these  all  are  not  equal  to 
one  sixteenth  part  of  that  merit  which  is  ob- 
tained by  the  possession  of  a  son. 

38.  O  Bhisma,  the  merit  that  is  obtained 
by  observing  many  vows  and  fasts  surely 
goes  aU  in  vain  if  one  b  childless. 

39.  You  are  childless,— you  are  old,— you 
are  an  expounder  of  false  morality.  Like  the 
swan  in  the  story,  you  shall  now  be  killed 
,by  your  own  relatives. 

"  30.  O  Bhbma,  the  learned  men  have 
said  this  (story)  of  old.  I  shall  presently 
narrate  it  in  full  in  your  hearing. 

31.  In  the  days  of  yore  there  lived  an  old 
swan  on  the  coast  of  the  sea.  He  always 
spoke  of  morality  and  used  to  instruct  all 
the  birds,  but  hb  conduct  was  otherwise. 


32.  O  L  ,  .  .^,.iicc  virtue  and 
foreg^o  sin"  , — these  were  the  words  that  the 
truthful  (birds)  heard  him  say. 

33.  O  Bhisma,  it  has  been  heard  by  us 
that  oviparous  creatures,  (all)  dwelltng  in  the 
sea,  brought  him  food  for  the  sake  of  virtue. 

34.  O  Bhisma,  all  those  birds  left  their 
eggs  with  him,  ranged  and  dived  in  ths 
waters  of  the  sea.  But  Chat  sinful  wretch 
ate  them  (eggs)  all. 

35.  That  swan,  a]wa3rs  attentive  to  hb  own 
purpose,  ate  the  ^;gs  foolbhly  trusted  to  him. 
Some  time  after  seeing  the  e^gs  decreased 
in  number,  another  greatly  intelligent  bird 
suspected  him,  and  one  day  he  saw  him  (eat 
those  eggs) 

36.  Having  witnessed  thesii^ul  act  of 
the  swan,  that  bird  spoke  of  it  to  all  th^ 
other  birds  in  g^eat  sorrow. 

37.  O  excellent  Puni,  then  all  those  birds, 
witiiessing  with  their  own  eyes  the  act  oi  the 
(old),  swan,  came  to  him,  and  they  then  kill- 
ed that  wretch  of  false  conduct. 

38.  O  Bhisma,  your  conduct  is  like  that 
of  the  old  swan,  'rhese  kings  mi^t  kiU  ypu 
in  anger  as  the  birds  killed  the  old  swan. 

39.  O  Bhisma,  the  Purana-knowing  men 
mention  a  proverb  as  regards  thb  occur* 
ance.  O  'descendant  of  Bharata,  I  shall 
repeat  it  to  you  in  detail. 

40.  It  b  thb  :— **  O  bird,  though  ycmr 
heart  is  affected,  yet  you  preach.  But  your 
thb  sinful  act  of  eating  the  eggs  transgre:Mes 
all  your  speeches." 

Thus  ends  the  forty-first  chapttr^  the 
words  o/Sisupala,  in  the  Sishu^ala  Badhd 
of  the  Sabha  Parva* 


CHAPTER    XLIL 
(SISHUPALA  BADHA)— Can^tViiMrf. 

Sishupala  said:— 

1.  The  greatly  powerful  king  ^r^saJidiia, 
who  did  not  desire  to  fight  with  Krishna, 
saying  that  he  was  but  a  "  servant,"  was 
(surely)  worthy  of  my.  greatest  esteem. 

2.  Who  will  consider  praiseworthy 
the  act  of  killing  Jarasandha  which  wtf 
done  by  Keshava  (Krishna),  as  also  by 
Bhima  and  Aryuna  ? 

3.  Entering  (the  city)  by  a  way  wludi 
was  not  the  (|)ublic)  gate,  and  disguised  ss 
a  Veda-knowing  f  brahmana,)  thb  Krishna 
saw  the  prowess  ot  king  Jarasandha. 


SABHA    PARVA. 


57 


4.  When  that  lUustrious  king  offered  this 
wretch  .water  to  wash  his  feet,  it  was  then 
he  said  from  seeming  motives  of  virtue  that 
he  was  not  a  Brahmana. 

5.  O  descendant  of  Kuru,  when  Bhima, 
Dhananjaya  and  Krishna  were  asked  by 
Jarasandha  to  eat,  that  request  was  refused 
by  this  Krishna. 

6.  If  this  one  (Krishna)  is  the  lord  of  the 
universe,  as  this  fool  thinks  himself  to  be, 
why  does  be  not  then  consider  himself  a 
Brahmana  ? 

7.  It  is  greatly  surprising  that  thouc^h 
you  often  lead  the  Pandavas  away  from  the 
path  of  the  pious,  yet  they  consider  you 
(Bhisma)  to  be  honest. 

8.  O  descendant  of  Bharata  (Bhisma), 
there  is  nothing  to  be  surprising  (perhaps) 
in  those  who  have  got  you,  who  is  no  better 
than  a  woman  and  who  is  old,  to  be  their 
counsellor  in  all  things. 

Vaiflhampayana  said  :— 

9.  Hearing  his  these  harsh  words — harsh 
both  in  import  and  sound, — that  foremost  of 
all  strong  men,  the  powerful  Bhimasena, 
became  angry. 

10.  Under  the  influence  of  anger,  his 
lotus-like  eyes,  naturally  large  and  expan- 
ding, became  still  more  extended,  and  also 
^  red  as  the  copper. 

11.  The  assembled  kin^  saw  on  his 
forehead  three  lines  of  wrmkles  like  the 
Ganges  with  her  three  Currents  on  the  three- 
peaked  mountain. 

12.  When  he  began  to  grind  his  teeth 
in  anger,  the  kings  saw  his  face  resemble 
like  that  of  the  Death  preparing  to  swallow 
every  creature  at  the  end  of  the  Yuga. 

13.  As  the  strong-minded  (hero)  was 
about  to  jump  up  with  great  impetuasity, 
the  mighty*armed  Bhisma  caught  him  (by 
the  hand),  as  if  Mahadeva  seized  Mahasena. 

14.  O  descendant  of  Bharata,  Bhima's 
anger  was  soon  appeased  by  Bhisma  with 
various  words  of  sound  counsels. 

15.  That  chastiser  of  foes  could  not  dis- 
obey Bhisma's  words,  as  the  ocean  never 
goes  beyond  its  shore,  though  swollen  with 
the  waters  of  the  rainy  season. 

t6.  O  kine,  though  Bhima  was  angry, 
the  heroic  Sishupala,  depending  on  his  own 
valour,  did  not  tremble  in  fear. 

17.  Though  Bhima  was  every  moment 
jumping  up  (from  his  seat)  with  great 
impetuasity,  yet  Sishupala  did  not  bestow  a 
Single  thought  on  him,  as  a  lion  does  not 
mind  a  small  animal  who  leaps  up  in  rage. 

18.  Seeing  Bhima  of  terrible  prowess  in 
such  great  rage,  the  mighty  king  of  Chedi 
laughingly  spoke  thus. 

8 


19.  "O  Bhisma,  release  him.  Let  all 
these  kings  see  him  burnt  down  by  my 
prowess  like  an  insect  by  fire." 

20.  Having  heard  these  words  of  the 
king  of  the  Chedis,  that  foremost  of  the 
Kurus,  that  best  of  all  intelligent  men, 
Bhisma  thus  spoke  to  Bhima. 

Thus  ends  the  forty  second  chapter^ 
the  v/raih  of  Bhima, in  the  Sishupala  Badha 
of  the  Sabha  Parva, 


CHAPTER  XLII  I. 
(SISHUPALA   BADHA  PARVA)-- 

Continued, 

Bhisma  said  :— 

1.  This  Sishupala  was  born  with  three 
eyes  and  four  hands  in  the  dynasty  of  the 
kings  of  Chedi.  As  soon  as  he  was  born,  he 
screamed  and  brayed  like  an  ass. 

2.  His  father  and  mother  along  with  all 
their  relatives  were  struck  with  fear  (on 
seeing  this  fearful  phenamenon).  Seeing 
these  evil  omens,  they  resolved  to  abandon 
him. 

3.  But  at  that  time  an  invisible  voice 
(thus)  said  to  the  king  and  his  wife  with 
their  ministers  and  priest,  all  of  whose  hearts 
were  paralized  by  anxiety. 

The  Voice  said  :— 

4.  O  king,  this  your  son,  who  has  been 
(just)  born,  will  become  fortunate  and 
superior  in  strength.  Therefore  you  have 
no  fear  from  him.  Cherish  this  child  without 
(any)  anxiety. 

5.  O  king,  he  will  not  die.  His  time  is 
not  yet  come*  He  that  wilt  kill  him  with 
weapons  has  also  been  born. 

Bhisma  said  :— 

6.  Having  heard  these  words,the  mother 
becoming  anxious  by  affection  for  her  son 
spoke  thus  to  the  invisible  being. 

7.  "  I  bow  with  joined  hands  to  him  tha* 
has  uttered  these  words  regarding  my  sont 
Let  him  (the  invisible  being),  whether  he  is 
an  exalted  god  or  any  other  being,  tell  me 
another  word. 

8.  I  desire  to  hear  who  will  be  the  slayer 
of  this  my  son." 

9 — n.  The  invisible  being  then  again 
said,  "  He,  upon  whose  lap  this  child  being 
taken,  his  extra  arms  will  fall  down  on  the 
ground  like  a  pair  of  five  headed  snakes, 
and  observing  whom  his  third  tym  on  the 
forehead  will  disappear,  will  be  his  slayer." 
Having  heard  of  the  child's  three  ey^s 
and  five  arms  and  also  of  the  words  of  the 
invisible  being, 


5« 


MAIIABHARATA. 


12.  All  tht  kings  of  the  world  came  to 
see  him.  The  (Chedi)  king  worshipped  the 
tnonarchs  that  came  as  each  deserved, 

13—14,  And  gave  his  child  upon  their 
laps  one  after  the  other.  Thus  the  child 
was  placed  on  the  laps  of  one  thousand 
kings  one  after  the  other.  But  what  was 
heard  (from  the  invisible  being)  did  not 
come  to  pass.  Having  heard  this  (about  the 
child)  at  Dwaravati,  the  two  greatly  powerful 
heroes, 

15.  The  Yadu  princes,  Sankarsana 
(Valadeva)  and  Janarddana  (ICrishna)  went 
to  the  capital  of  the  Chedi  (king)  to  see 
th^  Hunt,  the  princess  of  the  Yadu  race 
(the  queen  of  the  Chedi  king.) 

16.  Saluting  every  body .  according  to 
his  rank  and  saluting  also  the  king  and  the 
queen  and  inquiring  after  every  body's 
welfare,  Rama  and  Keshava  (Valarama  and 
Krishna)  took  their  seats. 

17.  When  those  two  heroes  were  duly 
^i^rshipped,  the  queen  with  great  pleasure 
and  joy  herself  placed  the  child  on  the  lap  of 
Damadora  (Krislina). 

18.  As  soon  as  the  child  was  placed  on 
his  lap,  his  extra  arms  fell  down  and  the 
eye  dn  his  forehead  disappeared. 

19.  Seeing  this,  the  queen  became 
alarmed  and  agrieved  ;  she  begged  Krishna 
to  grant  her  a  boon.  (She  said),  *'  O 
mighty  armed  hero, I  am  afflicted  with  fear  ; 
grant  me  a  boon. 

ao.  You  are  the  assuager  of  all  men 
aflnicted  with  grief  ;  vou  are  the  dispeller  of 
every  body's  fear.  Having  been  thus 
addressed,  the  descendant  of  Yadu,  Krishna, 
replied, 

21.  "  O  lady,  do  not  be  alarmed.  O 
virtuous  queen,  you  have  no  fear  from  me. 
O  aunt,  what  boon  shall  I  give  you  ?  What 
shall  I  do  ? 

33.  Whether  I  am  able  or  not,  I  shall 
do  what  you  will  say."  Having  been 
thus  a4dresseH,  she  thus  spoke  to  the 
descendant  •f  Yadu,  Krishna, 

33.  "  O  greatly  powerful  hero,  O  best  of 
the  Yadu  race,  you  will  have  to  pardon  for 
my  sake  the  oflFences  committed  ty  Sishu- 
pala.    O  lord,  know,  this  is  the  boon  I  ask." 

Krishna  said  :— 

34.  O  aunt,  even  when  he  will  deserve  to 
be  killed,—*  in  such  one  hundred  (occasior^s 
of)  offences  of  this  (Sishupala),  I  will 
pardon  him.  Do  not  be  (therefore)  agrieved. 

Bhisma  said  :— 

25.  O  Bhima,  such  is  this  wretch 
Sishupala,  a  kin^r   with    a    wicked    heart. 


Being  proud  for  the  boon  granted  by 
Govinda  (Krishna),  he  now  c^ls  you  to 
battle. 

Thus  ends  the  forty  third  chapter,  the 
history  of  Sishubala^  in  the  SishupaU 
Badha  of  the  Sabka  Parva, 


CHAPTER    XLIV. 

(SISHUPALA  BADHA  PARVA.)— 

Continued. 

Bhisma  said  :— 

I .  The  desire,  that  causes  the  Chedi  king 
to  call  you,  whose  strength  knows  no  deterio- 
tion,  to  fight,  is  hardly  is  his  own  wish.  This 
is  surely  tlie  purpose  of  Krishna  himsdf, 
who  is  the  lord  of  the  universe. 

3.  O  Bhimasena,  what  king  was  there 
on  earth  who  could  abuse  me  as  this  wretch 
of  his  race,  who  has  been  already  taken  for 
his  own  by  Death,  has  done  to-day  7 

3.  This  mighty  armed  (hero)  is  certainly 
a  portion  of  Han's  (Krishna's)  energy.  The 
lord  (Krishna)  wishes  to  take  back  to  him* 
self  his  that  energy. 

4.  O  best  of  the  Kuru  race,  for  this  rea- 
son (only)  this  wicked-minded  and  tiger- 
like  (Jhedi  king  roars  in  this  way  without 
caring  little  for  any  of  us. 

Vaishampayana  said  :— 

5.  Having  heard  these  words  of  Bhisma, 
the  Chedi  king  could  not  brook  them.  Ht 
thus  replied  to  Bhisma  in  great  wrath. 

Sishupala  said:— 

6.  O  Bhisma,  when  always  rising  Irorti 
your  seat  you  are  praising  him  like  a  (pro- 
fessional) chaunter,  let  our  enimies  possess 
that  prowess  which  is  possessed  by  this 
Keshava  (Krishna). 

7.  O  Bhbma,  if  your  mind  takes  pleasure 
in  praising  others,  then  praise  these  kings 
(present)  here,  and  leave  ofif  Janarddana 
(Rrishna). 

8.  Praise  this  best  of  kings  Danda,  the 
monarch  ol  Valhika,  who,  as  soon  as  he  was 
born,  rent  this  earth. 

9.  O  Bhisma,  praise  this  Kama,  the 
king  of  Anga  and  Banga,  who  is  like  ladra 
in  strength,  who  draws  the  great  bow, 

10.  Who  is  adorned  with  the  celestial 
ear-rings  of  heavenly  make  and  with  the 
armour  possessing]the  splendour  of  the  ri«ng 
sun,  with  (both  of)  which  he  was  bom, 

II.  And  who  vanquished  and  manned  in 
a  wrestling  match  the  greatly  invmcihlc 
Jarasandha  equal  to  Vasav4  (Indra). 


SABHA  PARVA. 


59 


12.  O  Bbisma,  praise  always  Drona  and 
his  son  (Ashwathama),  who  are,  both  father 
and  son,  worthy  of  praise,  who  are  great 
car- warriors,  and  who  are  best  of  Brah- 
manas. 

13.  O  Bhisma,  it  is  my  opinion  that  if 
they  are  enraged,  either  of  the  two  Can  anni- 
hilate this  earth  with  all  its  mobile  and 
immobile  creatures. 

14.  O  Bhisma,  I  do  not  see  any  king 
who  is  equal  to  Orona  or  Ashwathama  in 
battle.  Why  do  you  not  desire  to  praise 
them  ? 

15.  Passing  over  Duryodhana  who  is  the 
mighty-armed  king  of  kings,  and  who  is 
unrivsJIed  on  earth  girt  with  the  seas  ; 

16.  Also  king  Jayadhratha,  who  is  ac- 
complished in  weapons  and  who  is  ot  great 
prowess  ;  and  also  Druma,  the  preceptor  of 
o(  the  Kimpurushas,  who  is  renowned  on 
earth  for  his  prowess, 

17.  And  also  old  Kripa,  the  son  of  Sara- 
dwatta,  who  is  the  preceptor  of  the  Bharata 
race, — passing  over  these  greatly  powerful 
men,  why  do  you  praise  Keshava  (Krishna)? 

18.  Passing  over  that  foremost  of  bow- 
men, that  excellent  man,  the  greatly  power- 
ful Rukmin,  why  do  you  praise  Keshava  ? 

ip.  Passing  over  the  greatly  energetic 
Bhismaka,  and  the  king  Uantabakra,  and 
also  Bhag;idatta  celebrated  for  his  many 
sacriBcial  stakes,  the  king  of  Magadha 
Joyatsena, 

20.  And  also  Drupada  and  Birata, 
Sakuni  and  Vrihadbala,  Vinda  and  Anu- 
vinda  of  Avanti,  Pandya,  Swata,  Uttama, 

21.  The  greatly  prosperous  Sanka,  the 
proud  Vrishasena,  the  powerful  Ekalavya, 
the  great  car •» warrior  the  king  of  Kalinga, — 
passing  over  all  these  powerful  men,  why  do 
you  prabe  Keshava  7 

32.  O  Bhisma,  if  your  mind  is  always 
eager  to  praise  others,  why  do  you  not  praise 
Saiya  and  other  rulers  of  the  earth  ? 

23.  O  king,  what  am  1  capable  of  doing 
(giving  you  good  advice)  when  you  have 
never  before  heard  any  thing  fi'om  the 
virtuous  men  who  are  learned  in  the  precepts 
of  virtue  7 

24*  O  Bhisma,  have  you  not  heard  that 
reproach  and  glorification  of  self  and  re- 
proach and  glorification  of  others  are  not 
the  practices  of  those  who  are  respectable  7 

35'  O  Bhbma,  there  is  none  who  ap- 
proves your  conduct  in  thus  continually 
prating  this  Keshava,  who  is  unworthy  of 
any  praise  ;  you  (surely)  do  it  from  igno- 
rance alone. 

26.  How  can  you  from  your  desire  alone 
establish  the  whole  universe  in  this  wicked- 
nimded  ^Uvc  and  cow-herd  of    Braja  ? 


27.  O  descendant  of  Bharata,  perhnps 
your  inclination  is  not  conformable  to  your 
tru3  nature,  like  that  of  the  bird  Bhulinga, 
the  story  of  which  has  been  already  told  by 
me. 

28.  O  Bhisma,  there  was  a  bird,  caUed 
Bhulinga  livinj;  on  the  other  side  of  the  Hi- 
malayas. His  words  were  always  without 
any  meaning. 

29.  ''Never  act  rashly"  was  what  he  al- 
ways said,  but  he  never  knew  that  he  him- 
self always  acted  rashly. 

30.  O  Bhisma,  that  foolish  bird  used  ta 
pick  from  the  Uon*s  mouth  the  pieces  of  flesh 
sticking  between  its  teeth  whdn  the  lion  was 
ngaged    in   eating. 

31.  O  Bhisma,  that  bird  surely  lived  at 
the  pleasure  of  the  lion.  O  sinful  wretch, 
you  always  speak  like  that  bird. 

32.  O  Bhisma,  surely  you  live  at  th« 
pleasure  of  these  kings.  There  is  none  elsa 
tike  you  who  is  engaged  in  doing  things  con- 
trary to  the  opinions  of  all. 

Vaishampayana  said  :— 

33.  O  king,  having  heard  these  rude  and 
I  harsh  words  of  the  Chedi  king,  Bhisma 
I  spoke  thus  in  the  hearing  of  the  king  of 
I  Chedi. 

Bhisma  said:— 

34.  Truly  am  I  sA\ve  at  the  pleasure  of 
these  rulers  of  earth.  But  I  do  not  consi- 
der these  kings  as  equal  to  even  straws. 

Vaishampayana  said  :— 

35.  Having  been  thus  addressed  by 
Bhisma,  the  kings  became  full  of  anger. 
Some  amongst  them  stood  erect  and  some 
began  to  reproach   Bhisma. 

36.  Having  heard  these  words  of  Bhisma, 
some  of  these  great  bowmen  said,  "This 
sinful  wretch,  Bhisma,  though  old,  is  exceed- 
ingly boastful.     He  deserves  no  pardon. 

37.  Therefore,  O  kings,  let  this  wicked- 
minded  Bhisma  be  killed  like  an  amimal,  or 
let  us  master  all  together,  and  let  him  be 
burnt  in  a  fire  made  of  straw.'* 

38.  Having  heard  their  these  words,  th« 
grandsire  of  the  Kurus,  the  intelligent  Bhis- 
ma, tlien  thus  spoke  to.th.e  kings. 

Bhisma  said  :— 

39.  O  rulers  of  earth,  I  do  not  "see  the 
end  of  our  speeches,  for  words  may  be 
answered  with  words.  Therefore,  listen  to 
what  I  say, 

40.  Whether  I  may  be'killed  by  you  like 
an  animal  or  be  brunt  in  a  fire  made  of 
straw,  I  say,  I  place  my  foot  on  the  head  of 
all. 


6o 


MAMAUUAnATA. 


41—42.  Nereis  Govinda  (Krishna)  who 
knows  no  deterioration.  Hiin  have  we  Wor- 
shipp^.  Let  him,  who  is  willing  to  meet  a 
speedy  death  call  to-day  to  battle  Madhava, 
Krishna,  the  wielder  of  discus  and  c1ub< 
Falling-  (in  the  battle),  let  him  enter  and 
mix  with  thei>ody  of  this  Deity. 

Thus  ends  the  forty  fourth  chatter ^  the 
'mords  of  Bhisma,  in  the  Sishupaia  Badha 
•f  the  Sab  ha  Parva, 


Ch  aPTER    XLV 

(SISHUPALA  BADHA  PARVA)— 

Continued, 

tTaisAiampayana  said:— 

1.  Having  heard  these  words  of  Bhisma, 
the  greatly  powerful  Chedi  king,  being  desir- 
ous of  fighting  with  Va^udeva  (Krishna), 
thus  spol^  to  Vasudeva. 

Sishupaia  said  :— 

2.  O  Janarddana,  I  challenge  you.  Come, 
fieht  with  me  till  I  kill  you  to-day  with  all 
the  Paftdavas. 

3.  O  Krishna,*the  Pandavas  also  deser- 
ire  to  be  killed  by  me  with  you,  for  they, 
having  passed  over  all  lh?se  kings,  have 
1vorshippedi)^u  who  are  not  a  king. 

4.  O  Krishna,  it  is  mv  opinion  that 
those,  that  have  from  childishness  worship- 
ped you,  as  if  >ou  deserve  it,  although  you 
are  unworthy  of  worship,  you  being  only  a 
slave  and  a  wretch  and  not  a  king,  deserve 
to  be  killed  by  me. 

Vaisliampayana  said  :— 

5.  Having  said  this,  that  best  of  men 
(Sishupaia)  stood  up  and  roared  in  anger. 
When  he  ceased  (talking),  Krishna  spoke 
these  Words  in  a  soft  voice  to  all  the  kings 
in  the  presence  of    the  P^ildavas. 

Krishna  said  :— 

6.  O  kings,  this  cruel -hearted  man  who 
Is  the  son  of  a  lady  of  the  Swatw.ita  race  is 
A  great  enemy  of  the  Swatwata  race. 
Though  we  never  seek  to  injure  him,  yet 
he  always  seek  to  do  us  injury. 

7.  O  kings,  hearing  that  we  had  gone  to 
the  city  of  Pragjyotisha,  this  wretch  of  cruel 
deeds  came  and  burnt  Dwarka,  though  he 
is  tlie  son  of  my  aunt  (father's  sister.) 

8.  \Vhen  the  Bhoja  king  was  sporting 
on  the  Raivataka  Hill,  he  killed  many  of 
that  king's  attejidant  and  carried  away 
hiany  in  chains  to  his  own  city. 

Q.  This  wrctcli,  sinful  in  all  his  purposes, 
In  order   io  obstruct  my  father'b  ^acrificoj 


stole  the  horse  of  the  •  horse- sacrifice  which 
was  let  loose  under  armed  guards. 

10.  This  wretch,  prompted  by  sinltfl 
motives,  though  she  was  unwilling,  stole  the 
\^ife  of  saintly  Vabru  (Akrura),  when  she 
was  on  her  way  from  Dwarka  to  the 
country  of  the  Sauvaras. 

1 1.  This  wretch,  ever  intent  to  injure  hit 
maternal  uncle,  ravished  in  the  disguise  of 
the  king  of  KurUsha  the  saintly  Bhadra, 
the  princess  of  Vishala,  who  was  the  inten- 
ded bride  of  the  l^unisha  king. 

12.  I  have  patiendy  borne  all  these 
for  the  sake  of  my  father's  sister.  It  is, 
however,  very  fortunate  that  (to-day)  aU  this 
has  happened  before  all  these  kings. 

13.  Look,  Sirs,  at  the  hostility  that  he 
bears  towards  me.  Know  also  all  that  be 
has  done  against  me  at  my  ImcU. 

14.  He  deserves  to  tie  killed  by  me  only 
on  account  of  the  great  pride  that  he  ha» 
displayed  to-day  before  all  these  kings.  I 
am  hardly  able  to  pardon  him  to*day  for  the 
injuries  he  has  done  me. 

15.  Desirous  as  he  was  of  a  speedy 
death,  this  fool  had  (once)  desh-ed  lo 
possess  Rukmini  (Krishna's  wife),  but  the 
fool  did  not  obtain  her,  as  a  Sudra  cannot 
get  a  hearing  of  the  Vedas. 

Vaishampayana  said  :— 

16.  Having  heard  these  words  of  Vasu- 
deva,  all  the  kings  assembled  there,  b^an 
to  reproach  the  Chedi  king. 

17.  Having  heard  these  words,  the 
powerful  Sishupaia  laughed  aloud  and 
spoke  these  words. 

Sishupaia  said  :— 

18.  O  Krishna,  are  you  not*  ashamed  to 
talk  in  this  assambly,  specially  t^efore  all 
these  kings,  of  Rukmini  who  nad  been  in- 
tended for  me. 

19.  O  slayer  of  Madhu,  who  else  is  there 
but  you,  who,  regarding  himself  a  mj/i,  would 
say  in  the  midst  of  respectable  men  that  his 
wife  was  intended  for  some  body  else  7 

20.  O  Krishna,  if  you  please  pardon  me 
or  pardon  me  not.  Angry  or  friendly,  what 
can  you  do  to  me  ? 

Vaishampayana  said  :— 

21.  When  he  (Sbhupala)  was  thiw 
talking)  the  high-souled  slayer  of  Madhu, 
(Krishna),  thought  in  his  mind  of  the  discus 
that  humbles  the  pride  of  the  Daityas. 

22*  As  soon  as  the  discus  came  into  his 
hands,  the  skillful  speaker,  the  high-soded 
(Krishna),  spoke  loudly  these  wor&, 

Krishna  said  i-^ 

23.  O  rulers  of  earth,  hear  why  this  m.Tii 
has  been  hitherto  pardoned  by  me.    Abkcd 


SABHA   PaRVa. 


6t 


by  V\is  mother,  I  promised  to  pardon  his  one 
hundred  offences. 

24.  This  was  the  boon  that  sh«  asked  me 
Qnd  this  was  the  boon  that  I  granted  to  her. 

0  kings,  that  number  has  (now)  become  full. 

1  shall  now  kill  him    in  the   presence  of  the 
kings. 

VaiBhampayana  said  :— 

25.  Having  said  this,  the  chief  of  the 
Yadu  race,  thai  chastiser  of  foes  (Krishna), 
immediately  cut  off  in  anger  by  his  discus, 
the  head  of  the   Chedi  king. 

26.  The  mighty  armed  hero  fell  like  a 
difif  struck  by  tluinder.  The  kings  saw 
A  fearful  effulgence  from  the  body  of  the 
Chedi  king 

27.  Issuing  like  that  of  the  sun  in  the 
sky.  O  great  king,  that  effulgence  then 
adored  the  lotus-eyed  Krishnai  ever  worship* 
ped  by  all  the  worlds,  and  it  then  entered 
his   (Krishna's)  body. 

28.  Seeing  the  effulgence  (of  Sishupala) 
enter  (the  t^y  of)  that  mighty  armed  and 
exceUent  of  men  (Krishna),  all  the  kings 
thought  (the  phenamenon)  as  very  wonder- 
ful. 

29.  When  the  Chedi  king  was  killed  by 
Krishna,  the  cloudless  sky  poured  showers 
of  rain,  blasting  thunders  were  hurled  and 
the  earth  itself  began  to  tremble. 

30.  Some  amongst  those  king^  did  not 
speak  a  word  during  those  unspeakable 
moments ;  they  sat  gazing  at  Janarddana 
(  Krishna). 

31.  Some  rubbed  in  anger  their  palms 
with  their  fore  fingers,  others,  being  de- 
prived of  their  senses  by  anger,  bit  their  lips 
with  their  te^th, 

32.  Some  kings  praised  the  Vrishni 
hero  in  private,  some  became  exited  with 
anger,  while  others  became  mediators. 

33 — 34.  The  great  Rishis  became  much 
pleased  and  praised  Keshava  (Krishna),  and 
the  high-souled  Brahmanas  and  the  greatly 
power! ul  kings,  seeing  the  prowess  of 
Krishna,  became  glad  at  heart  and  praised 
him.  The  Fandava  (Yudhisthira)  then 
commanded  his  brothers  to  perform  the 
funeral  ceremony  of  the  king  (Sishupala), 

35 — 36.  The  heroic  son  of  Damaghosha 
without  delay  and  with  all  proper  respect. 
They  obeyed  (their  brother's  command). 
Then  the  son  of  Pirtha  (Yudhisthira), 
with  his  brothers  and  with  all  the  kings, 
installed  the  son  of  the  king  Sishupala  in 
the  kingdom  of  Chedi. 

37—38.  O  king,  furnished  with  plentiful 
of  corn,  rice  and  every  kind  of  food  and  with 
abundance  of  wealth   that  sacrifice  of  the 


greatly  effulgent  king  of  the  Kurus,  bkoscd 
with  every  kind  of  prosperity,  and  well  pro- 
tected by  Keshava,  commenced  with  all  aus- 
picious ceremonies  and  became  exceedingly 
beautiful  and   pleasing  to  all  young  men. 

3^.  So  long  the  ereat  Rajshuya  sacrifice 
was  not  completed,  the  mighty  armed 
Janarddana,  the  illustrious  Sauri  (Krishna), 
guarded  it  with  his  bow,  called  Sxranga, 
and  with  his  discus  and  club,  and  thus  in 
due  time  it  was  completed. 

40.  Thereupon  all  the  Kshatrya  kings 
came  to  the  virtuous  minded  Yudhisthira 
who  had  bathed  (after  the  completion  of  the 
sacrifice)  and  thus  spoke  to  him, 

41.  "  O  virtuous  man,  you  have  grown  in 
prosperity  by  good  fortune.  You  have 
acquired  the  imperial  dignity.  The  fame 
of  the  Ajamira  race  lu^  been  greatly  in<^ 
creased  by  (you)  the  descendant  of  Ajamira. 

42.  O  king  of  kings,  you  have  acquired 
great  religious  merit  by  your  this  act.  O 
best  of  knigs,  we  tell  you  we  liave  beet? 
worshipped  by  you  to  the  full  extent  of  our 
desires. 

43.  We  now  desire  to  return  to  our  own 
kingdoms.  You  should  give  us  permission." 
Having  heard  the  words  of  the  kings,  Dhar* 
maraja  Yudhisthira 

44.  Worshipped  them  as  each  deserved, 
and  then  commanded  his  brothers  thus, 
"All  these  kings  have  come  to  us  at  their 
own  pleasure  ; 

45.  These  chastisers  of  foes  are  now- 
desirous  of  returning  to  their  kingdoms  after 
bidding  me  farewell.  Blessed  (brothers), 
follow  these  excellent  kings  to  the  confines 
of  our  kingdom." 

46.  Having  been  thus  commanded  by 
their  brothers,  the  virtuous  Pandava  princes 
followed  the  kings  one  after  the  other  as 
each  deserved. 

47.  The  powerful  Dhistadyumna  follow- 
ed the  king  of  Birata.  Dhananjaya 
(Aryuna)  followed  the  great  car-warrior  and' 
high-souled  Yag^asena. 

48.  The  mighty  Bhimasena  followed  Bhis- 
ma  and  Dhntarastra.  The  lord  of  battle, 
Sahadeva,  followed  the  heroic  Drona  and 
his  son. 

49.  O  king,  Nakula  followed  Suvala  and 
his  son,  the  sons  of  Draupadt  and  the  son 
of  Suvadra  followed  the  great  car- warrior, 
the  mountain  kings. 

50.  The  other  best  of  Kshatryas  followed 
other  Kshatryas  ;  and  thousands  of  Brahma- 
nas also,  after  being  duly  worshipped,  went 
away. 

51.  On  the  departure  of  all  the  kings 
and  the  Brahmanas,  the  powerful  Vasudtva 
(Krishna)  thus  spoke  to  Yudhisthira. 


6i 


M\HA6HARATA. 


Krishna  said  :— 

52.  O  descendant  of  Kuril,  with  your 
permission    I  shall  now  go  to  Dwarka.     By 

food  fortune    you    have    accomplished  the 
est  of  sacrifices,  Rajshuya. 

Vaishampayana  said : — 

53.  Having  been  thus  addressed  Dhar- 
maraja  ( Yudhisthira)  thus  replied  to  Janard- 
dana  (Krishna),  "O  Goviiida,  through  youi 
^ace  I  have  accomplished  the  great 
tacriBce. 

54.  Through  your  grace,  all  the  Ksha- 
trya  fkings)  came  under  my  sway  and 
l^rought  here  for  me  valuable  tribute. 

55*  O  sinless  one,  O  hero,  how  can  I 
give  you  permission  to  go  ?  Without  you 
my  heart  never  feels  any  delight. 

56 — 57.  But  (I  know)  you  must  have  to  go 
to  the  city  of  Dwarka."  Having  been  thus 
addressed,  the  virtuous-minded  and  the 
world  renowned  Hari  (Krishna),  accom- 
panied by  Yudhisthira,  went  to  Pritha  and 
cheerfully  said,  "O  aunt,  your  sons  have 
|o-day  obtained  the  imperial  dignity. 

58.  They  have  obtained  vast  wealth,  and 
they  have  been  crowned  with  success.      Be 

r leased  with  all  this  ;  with  your  permission, 
shall  now  go  to  Dwarka." 

59.  Keshava  (Krishna)  then  bade  fare- 
well to  Subhadra  and  Draupadi.  Then  he 
came  out  of  the  inner  appartments  accom- 
panied by  Yudhisthira. 

60—61.  He  performed  his  ablutions  and 
went  through  the  daily  rites  of  worship. 
The  Brahmanas  uttered  benedictions.  Then 
the  mighty  armed  Daruka  came  with  the 
car  of  excellent  make  and  of  body  resem- 
bling the  cloiids.  Seeing  the  Garuda -ban- 
nered car  arrived, 

62.  The  high-souled  and  lotus-eyed 
(Krishna)  walked  round  it  respectfully  and 
ascending  on  it,  started  for  the  city  of 
Daravati. 

63.  The  blessed  Dharmaraja  Yudhis- 
thira, accompanied  by  his  brothers  followed 
on  foot  the  greatly  powerful  Vasudeva 
(Krishna), 

64.  Then  the  lotus -eyed  Hari  (Krishna) 
stopped  for  a  moment  that  excellent  chariot  ; 
and  thus  spoke  to  the  son  of  Kunti  Yudhis- 
thira. 

65.  "  O  kings,  cherish  your  subjects  with 
ceaseless  vigilence  and  patience.  As  the 
clouds  are  to  all  creatures,  as  the  large  tree 
to  the  birds, 

66.  And  as  the  thousand-eyed  deity 
(Indra)  tothe  immortals,  so  you  also  become 
the  refuge  of  all  your  friends  and  relatives." 


Krishna  arid   the    Pandava  (Vudhisthira), 
thus  talking  with  each  other, 

67.  Too<c  each  other's  leave  and  weftl 
towards  their  respective  homes.  O  king, 
when  the  foremost  of  the  Satwata  race, 
Krishna,  had  gone  away  to  Daravati, 

68.  King  Durjodhana  and  the  son 
of  Suvala,  Sakuni, — these  two  best  of  men, 
only — remained  in  that  celestial  Shahha 
(Assembly  Hall). 

Thus  ends  the  forty  fifth  chapter,  the  hiU 
ling  of  Sishupalaf  in  the  Sishupala  BadhM 
of  the  Sahha  Parva. 


CHAPTER    XLVI 
(DYUTA  PARVA.) 

Vaishampayana  said  :— 

1.  When  that  best  of  sacrifices,  Rajshuya, 
ever  difficult  of  accomplishment,  was  com- 
pleted, Vyasa,  surrounded  by  his  disciples, 
came  before  him   (Yudhisthira). 

2.  On  his  arrival  he  soon  rose  from  bis 
seat,  surrounded  by  his  brothers,  and  wor- 
shipped his  grandfather  (Vyasa)  with 
offering  him  a  seat  and  water  to  wash  his 
feet. 

3.  When  the  illustrious  (Rishi)  took  hb 
seat  on  a  best  seat  made  of  gold,  he  said 
to  Dharmaraja  Yudhisthira  "  to  take  his 
seat.*' 

4.  When  the  king  was  seated  surrounded 
by  his  brothers,  the  illustrious  Vyasa,  the 
skilful  speaker,  thus  spoke. 

5.  '*  O  son  of  Kunti,  you  g^ow  in  prosperi- 
ty for  good  fortune  ;  you  have  acquired  the 
imperial  dignity  which  is  very  difficult  to  be 
acquired.  O  perpetuator  of  the  Kuni  race, 
all  the  Kurus  have  grown  in  prosperity  for 
your  sake.  • 

6.  O  king,  with  your  permission  -I  shall 
(now)  go.  1  have  been  duly  worshipped." 
Having  been  thus  addressed  by  Krishna 
(Vyasa)i    Dharmaraja  Yudhisthira, 

7.  Saluted  his  grandfather  by  touching 
his  feet  and  thus  spoke  to  him,  "O  fore- 
fost  of  all  men,  a  very  great  doubt  has  arisen 
in  my  mind. 

8 — 9.  O  best  of  the  twice-born,  there 
is  none  else  except  you  who  can  remove  it. 
The  illustrious  Rishi  Narada  said  that  three 
kinds  of  portents,  namely  calestial,  atmos- 
pherical and  terrestrial,  happen  (if  Rajshu^-a 
sacrifice  is  performed).  O  grandsirc,  have 
these  portents  been  renwved  by  the  lall  of 
\  the  Chedi king?" 


SHABHA    PARVA. 


6* 


10.  Having  heard  these  words  from  the 
king,  the  son  of  Parasara,  the  lord  Krishna 
Dwajpayana,  Vyasa,  thus  spoke  to  him, 

11.  '*0  king,  for  thirteen  years  those  por- 
tents will  produce  great  results.  O  king, 
they  may  even  cause  the  destruction  of  all 
the  Kshatryas. 

13.  O  best  of  the  Bharata  race,  O  des- 
cendant of  Bharata,  in  course  of  time,  mak- 
ing you  the  sole  cause,  the  assembled  Ksha- 
trya  kings  will  all  be  destroyed  for  the  fault 
of  Duryodhana  and  the  prowess  of  Bhima 
and  Aryuna. 

13 — 15.  O  king  of  kings,  in  your  dream 
you  will  see  towards  the  end  of  this  night 
Vrishadhaja  (Bull -marked),  Nilkanta  (blue- 
throated),  Bhava,  Sthanu,  (deep  in  meditation) 
Kapali,  (dinking  from  human  skull),  Tripu- 
rantaka  (slayer  of  Tripura),  fierce  and  terrible 
Pashupati  (the  lord  of  creatures),  Mahadeva 
(the  god  of  gods),  Umapati,  (the  husband  of 
Uma)  Hara,  Sarva.  Vrisha,  Suli,  (holding 
the  trident)  Pinaki  (armed  with  Pinaka 
bow), — attired  in  skin,  Siva,  tall  and  white 
as  the  cliff  of  the  Kailasha,  seated  on  his  bull 
and  always  gazing  towards  the  direction, 
presided  over  by  the  Pitris  (South). 

16.  O  king,  you  will  see  such  a  dream 
(today).  Do  not  be  grieved  for  it,  for  none 
can  rise  superior  to  Time. 

17.  Be  blessed.  I  shall  now  (go  towards 
the  Kailasha  mountain).  Rule  the  earth  with 
vigilence  and  steadiness  and  bear  patiently 
all  privations." 

18.  Having  said  this,  the  illustrious  Kris- 
hna Dwaipayana,  Vyasa,  accompanied  by  his 
disciples,  who  always  followed  the  dktates  of 
the  Vedas,  went  towards  the  Kailasha  moun- 
tain. 

19.  On  the  departure  of  the  grandfather 
(Vyasa),  the  king  became  afflicted  with  grief 
and  anxiety.  He  continuously  sighed  and 
reflected  on  what  the  Rishi  said. 

20.  He  said  to  himself,  ''What  the  great 
Rishi  has  said  must  came  to  pass,  liow 
can  fates  be  warded  off  by  human  exer- 
tions ?" 

21.  Thereupon,  the  gfreatly  effulgent 
Vudhisthira  thus  spoke  to  all  his  brothers, 
"O  best  of  men,  you  have  heard  what 
Dwalpayana  (Vyasa)  has  said. 

22.  Hearing  his  words,  my  frrm  resolve 
is  to  die,  when  I  have  been  ordained  to  be 
the  cause  of  the  destruction  of  all  the 
Kshatryas. 

23.  O  children,  if  Time  has  willed  it, 
what  need  is  there  for  me  to  live  ?"  To  the 
king  who  was  thus  speaking  replied  Falguni 
(Aryuna), 

24.  "  O  king,  do  not  yield  yourself  to  the 
great  depression  which  destroys  one's  reason. 


O  great  king,  mustering  fortitude,   do  what 
is  beneficial". 

25.  Thereupon  Vudhisthira,  ever  devo- 
ted to  truth,  thinking  all  the  while  the  words 
of  Dwaipayana  (Vyasa),  spoke  thus  to  all 
his  brothers. 

26.  *'  O  children,  O  blessed  ones,  listen 
to  the  vow  I  make  from  this  day.  For  what 
other  purpose  am  I  to  live  for  thirteen 
years  ? 

27.  I  shall  not  speak  a  harsh  word  ta 
my  brothers  or  to  any  of  the  kings  of  the 
earth.  I  shall  remain  obedient  to  my  rela- 
tives and  practise  virtue. 

28.  If  I  live  in  this  way,  making  no 
distinction  between  my  own  sons  and  tliose 
of  others,  there  will  be  no  disagreement 
in  the  world.  Disagreement  is  the  cause 
of  war. 

29.  O  best  of  men,  I  shall  keep  war  at 
a  distance,  and  I  shall  ever  do  what  is  agree-' 
able  to  others.  Thus  no  evil  reputation 
will  touch  me  in  the  world." 

30.  Having  heard  these  words  of  their 
eldest  brother,  the  Pandavas,  ever  engaged 
in  doing  what  is  agreeable  to  Dharmaraja 
(Vudhisthira),  approved  of  them. 

31.  O  king,  Dharmaraja  (Vudhistira) , 
having  thus  taken  the  vow  with  his  brothers 
in  that  assembly,  gratified  the  Pitris  and 
the  celestials. 

32.  O  best  of  the  Bharata  race,  on  th^ 
departure  of  all  the  Kshatrya  kings,  he 
(Vudhisthira),  surrounded  by  his  brothers, 
performed  the  usual  auspicious  rites. 

33.  Vudhisthira  then  with  his  minister^ 
entered  his  excellent  palace.  O  great  king, 
Durjodhana  and  the  son  of  Suvala,  Sakuni, 
(then)  lived  in  that  charming  Sabh|k 
(Assembly  Hall). 

Thus  ends  the  forty  sixth  chapter ^  the 
vow  of  \udhisthira,  in  the  Dyuta  of  the 
Sabha  Parva* 


CHAPTER    XLVM. 
(DVUTA  ?PiRVh),— Continued, 

Vaishampayana  said  :— 

1.  O  best  of  men,  Duryodhana  lived  in 
their  (the  Pandava's)  that  Assembly- Hall. 
He  slowly  examined  the  whole  of  that  man- 
sion with  Sakuni. 

2,  The  Kuru  prince  saw  in  it  many  celef^ 
tial  designs  which  he  had  ntvcr  seen  bcfoe 
in  the  city  of  Hastinapur, 


«4 


MAHABHARATA. 


3-^5.  One  day  the  son  of  DhritarastrA. 
king  (Duryodhana),  coming  to  a  place  made 
of  crystal,  mistook  it  for  water  and  drew  up 
his  clothes.  -Finding  his  mistake  out,  he 
wandered  over  the  Sabha  in  great  sorrow. 

6.  Sometime  after,  he  mistook  a  lake 
of  crystal  water,  adorned  with  crystal  water- 
flowers  for  land  and  fell  into  it  with  all  his 
clothes  on» 

7.  Seeing  him  fallen  into  the  water,  the 
greatly  strong  Bhima  laughed  aloud ,  the 
servants  also  laughed  at  Sujodhana  (Dur- 
ypdhana). 

8.  Other  handsome  and  dry  clothes  were 
9oon  given  to  him  at  the  command  of  the 
king  (Yudhisthira).  Seeing  his  this  plight, 
the  mighty  Bhimasena, 

-  9.  Aryuna,  and  the  twms  (Nakulaand 
Sahadeva)  all  laughed  aloud.  Ever  incapable 
of  putting  up  with  insults,  he  (Duryodluina) 
^uld  not  bear  their  laughter. 

10— X  J.  Concealing  his  emotions,  he  even 
did  not  cast  his  eyes  on  them.  Seeing  him 
again  draw  up  his  clothes  to  cross 
f,  piece  of  land  (made  of  crystal),  mistaking 
it  for  water,  all  men  laughed  aloud. 
Then  king  (Duryodhana)  mistook  a  closed 
door  made  of  crystal  as  open, 

.  13.  And  he  hurt  his  head  to  pass  it  and 
stood  witi)  his  brains  swimming.  In  this 
way  mistaking  another  open  door  made  of 
crystal  as  closed,  he  attempted  to  open  it 
with  oot-stretched  hands  and  tumbled 
down. 

13.  Coining  upon  another  door  that  was 
really  open,  the  kmg,  thinking  it  closed, 
i^'eNt  away  from  it. 

r4r— -15.  O  kinp,  having  thus  become 
the  vktim  of  various  mistakes  there  (in 
that  Assemblv-Hall)  and  having .  seen  the 
vast  wealth  (that  was  collected)  in  the  great 
Rajshuya  sacrifice,  the  king  Duryodhana, 
with  the  permission  of  the  Pandavas,  return- 
ed to  the  city  of  Hastinapur. 

16.  As  he  proceeded  (towards  the  city), 
reflecting  (on  all  he  had  seen,)  the  heart  of 
the  king  Duryodhana, — having  been  afflic- 
ted with  the  sight,  of  the  prosperity  of  the 
Pandavas,— became  inclined  to  sin. 

17—18.  O  perpetuator  of  the  Kuru  race, 
seeing  the  sons  of  Pritha  happy  and  all  the 
kin^  of  the  worki  obedient  {o  them,  and 
(seemg  also)  that  every  body  (both) 
young  and  old  engaged  in  doing  good  to 
(hem, — reflecting  also  on  the  splendour  and 
prosperity  of  the  illustrious  Pandavas,  the 
son  of  Dhritarastra,  Duryodhana,  became 
pale. 

'   19.    In  proceeding    (towards    his    city) 
with  an  afflicted  heart,   he  only  reflected  on 


the  matchless  AssemWy-Hall  and  the  great 
prosperity  of  the  intelligent  Dharmaraja 
(Yudhisthira.) 

20.  The  son  of  Dhritarastra,  Duryodhana, 
was  so  much  taken  up  with  his  own  thoughts 
that  he  did  not  speak '  a  word  to  Suvala's 
son  (Sakuni),  though  he  repeatedly  spoke 
to  him. 

21.  Seeing  him  very  much  agitated  (in 
heart),  Sakuni  thus  spoke  to  him,  '*0 
Duryodhana,  why  are  you  proceeding,— 
sighing  (all  the  while )  7 

Duryodhana  said  :— 

22 — 23.  O  uncle,  seeing  the  whole  cartJi 
brought  under  Yudhisthira's  sway  by  the 
force  of  the  illustrious  Aryuna's  weapons, 
and  seeing  also  the  sacrifice  of  the  son  of 
Pritha  like  that  of  the  greatly  effdgent 
Sakra  (Indra)  among  the  celestials. 

24.  I  have  been  filled  with  jealousy,  and 
I  am  burning  day  and  night.  I  am  being 
dried  up  like  a  shallow  tank  m  the  sammer 
season. 

25.  Behold,  when  Sishupala  was  killed 
by  the  chief  of  the  Satwata  race,  there  was 
none  to  take  his  side. 

26.  The  kings  appeared  (as  if)they  were 
consumed  by  the  Pandava  fire  ;  therefore 
they  were  forgiving,  for  else  who  could  par- 
don such  an  offence  7 

27.  That  greatly  improper  act  of 
Vasudevk  was  only  successful  on  account  of 
the  prowess  of  the  illustrious  sons  of  Pandu. 

28.  Various  kings  brought  with  there 
various  kinds  of  wealth  to  the  son  of  Kuntt, 
king  (Yudhisthira)  and  worshiped  btm  lik« 
the  tribute*paying  Vaisyas. 

29.  Seeing  the  splendour  of  the  Pknda* 
va's  prosperity,  and  being  afflicted  with 
jealousy,  I  am  as  if  on  |fire,  although  I 
should  not  be  jealous. 

Vaishampayana  said  :— 

30.  Having  been  burnt  as  if  by  fire  and 
having  made  the  (foHowing)  resolve,  lie 
(Duryodhana)  thus  again  spoke  to  the  king 
of  Gandhara  (Sakuni). 

Duryodhana  said  :— 

31.  I  shall  throw  myself  into  the  fire,  or 
I  shall  drink  the  poison,  or  I  shall  drown 
myself  in  water.  I  am  unable  to  live. 

32.  What,  man  is  there  in  the  world 
possessing  manliness  who  can  bear  to  see 
his  foes  in  prosperity  and  himself  in  desti* 
tution  7 

33.  Therefore,  I,  who  bear  the  sight  of  the 
prosperity  and  fortune  of  my  foes,  am  neithtf 
a  woman  nor  one  who  is  not  a  woman, 
neither  a  man  nor  one  who  is  not  a  mam 


SABHA  PARVA. 


<5S 


34.  Seeing  their  lordship  over  the  world, 
thek*  such  vast  wealth,  and  also  their  that 
sacrifice,— who  is  there  like  me  that  will  not 
smart  under  it  7 

35.  I  am  alcme  Incapable  of  acquiring 
inch  royal  prosperity.  I  do  not  also  see 
any  one  who  can  help  me  in  doing  it. 
Thierefore  I  think  of  death. 

36.  Seeing  the  great  and  serene  pros- 
perity of  the  son  of  Kunti,  I  consider  Fate 
to  be  supreme  and  exertion  useless. 

37.  O  son  of  Suvala,  I  formerly  tried  to 
destroy  him,  but  baffling  all  my  efforts,  he 
has  grown  in  prosperity  like  the  lotus  (in 
the  tank). 

38.  Therefore,  I  consider  Fate  to  be  su- 
preme and  (all)  exertions  useless.  The  sons 
of  Dhirtarastra  are  decaying,  (bat)  the  sons 
of  Pritha  are  prospering. 

39.  Seeing  their  prosperity  and  their 
that  Assembly-  Half,  and  also  the  laughter  of 
their  servants,  I  am  burning  (in  my  heart), 
as  if  I  am  on  fire. 

40.  O  uncle,  know  me  now  to  be  in 
great  grief  and  full  of  jealousy.  Speak  of 
it  to  Dnritarastra. 

TTius  §nds  the  forty  seventh  chapter,  the 
lamentations  of  uuryodhana^  in  the  Dyuta 
of  the  Sabha  Parva, 


CHAPTER   XLVIII. 
(DYUTA  PARVA)— Co/i/i/iw^^. 

Sakani  said.— 

I.  O  Duryodhana,  you  should  not  be 
jealous  of  Yudhisthira.  The  Pandavas 
are  enjoying  what  their  good  fortune  yields 
them. 

2 — 3.  O  chastiser  of  foes,  O  great  king, 
you  were  unable  to  destroy  them  by  re- 
peatedly adopting  various  plans,  many  of 
which  you  reduced  to  practice.  These  best 
of  men  for  their  good  fortune  escaped  (all) 
your  machinations. 

4.  They  obtained  Draupadi  as  wife  and 
Drupada  with  hrs  two  sons  (as  allies)  ; 
and  also  the  greatly  powerful  Vasudeva 
(Krishna)  as  a  nelp  to  acquire  the  whole 
world. 

5.  O  ruler  of  earth,  having  obtained 
their  paternal  share  of  the  kingdom  and  not 
being  deprived  of  it,  they  have  grown  (rn 
prosperity)  by  their  own  energy.  What  is 
tb<^  to  make  you  sorry  in  all  this  7 

§.  Having  worshipped  Hntasana  (Fire) 
Dhananjaya  (Aryuna)  has  obtained  the 
Gandiva  (bow),  the  two  inexhaustible 
quivers  and  many  celestial  weapons. 


7.  With  that  best  of  bow  and  by  th^ 
prowess  of  his  arms,  he  has  brought  all  the 
rulers  of  earth  under  his  sway.  What  is 
there  to  be  sorry  at  ? 

8»  Having  saved  the  Dnnava  Moya 
from  the  conflagration  of  fire»  the  chastiser 
of  foes,  Sabyasachi  (Aryiina)  made  him 
build  that  Assembly- Hall. 

9.  At  the  (Command .  of  Moya,  thosd 
fearful  Rakshashas,  named  Kinkaras,  guard 
that  Assembly-Hall.  What  is  there  then 
to  be  sorry  at  ? 

10.  O  descendant  of  Bharata,  O  klng» 
you  have  said  that  you  have  no  one  to  help 
vou.  This  is  not  true.  These  your 
brothers  are  all  obedient  to  you. 

11.  The  wielder  of  the  great  bow  the 
gready  powerful  Drona  with  his  son,  the 
Suta's  son,  Radheya  (Kama),  the  great  car* 
warrior,  Goutama  (Kripa), 

12.  I  with  my  brothers^  the  king  Soma* 
datti, — these  are  all  your  allies.  Conquer 
the  whole  earth  with  them. 

Duryodhana  said  :— 

13.  O  king,  if  it  please  you,  I  shall 
conquer  the  Pandavas  with  you  and 
with  these  great  car-wafriof  s. 

14.  If  I  can  conquer  them,  the  whole 
world  will  be  mine  ;  as  also  the  kings  and 
the  Assembly- Hall  which  is  so  full  of 
wealth. 

Sakuni  said  :— 

15.  Dhananjaya,  Vasudeva,  Bhimasena 
Yudhisthira,  Nakula,  Sahadeva,  Drupada» 
and  his  two  sons, 

16.  These  (heroes)  cannot  be  conquered 
in  a  battle  even  by  the  celestials.  They  are 
all  great  car-warriors,  and  the  wielders  of 
great  bows  ;  they  are  accomplished  in  arms 
and  invincible  in  war. 

17.  But  I  know  the  means  by  which  Yu- 
dhisthira may  be  vanquished.  O  king, 
listen  to  it  and  adopt  it. 

DtuyodliaHa  said:— 

18.  O  uncle,  without  any  danger  to  oxis 
friends  and  other  ilhistrious  men,  if  tliere  is 
means  to  conquer  him,  tell  it  to  me. 

Sakuni  said  :— 

19.  The  son  of  Kunti  (Yudhisthira)  is 
very  much  fond  of  gambling,  but  he  does 
not  know  how  to  play.  That  king  of  kings* 
(Yudhisthira)  if  asked  to  play,  will  not  be 
able  to  refuse. 

20.  I  am  skilful  in  the  play  at  dice- 
There  is  wone  equal  to  me  (in  this  play),— 
on  earth,  nay,  not  even  in  the  three  worlds. 


66 


MAHABIIARATA. 


0  d*fc<ndant  tf  Kuru,   (thtr^fore)  ask   him 
to  play. 

21.  O  king,  O  best  of  men,  expert 
at  I  am  in  the  play  at  dice,  I  am  certain  to 
win  for  you  his  kingdom  and  hia  greatly 
effulgent  prosperity. 

2a.  But,  O  Duryodhana,  tell  all  this  to 
the  king  (Dhriurastra).  At  the  command 
of  your  father,  I  will  win  the  whole  of 
Yudhisthira's  possessions  without  the  least 
doubt. 

Duryodhana  said  :— 

33.  O  son  of  Suvala,  tell  yourself  all 
this   to  the  chief  of  the  Kurus,  Dhritarastra. 

1  shall  not  be  able  to  do  it. 

Thus  §nds  the  forty  eighth  chapter,  the 
lamentations  of  Duryodhana t  in  the  Dyuia 
of  the  Sahha  Parva, 


CHAPTER      XLIX. 
(DYUTA  PARVA)  Continued, 

Vaithampayana  said  :— 

1—3.  O  king,  having  been  impressed 
with  the  great  Rajshuya  sacrifice  of  king 
Yudhisthira  and  having  also  learnt  the  in- 
tentions of  Duryodhana,  from  what  he  said, 
and  also  in  order  to  do  what  was  pleasing 
to  him  (Duryodhana),  the  son  of  Suvala, 
Sakuni,  accompanied  by  Gandhari's  son 
(Duryodhana)  came  to  the  king  Dhritaras- 
tra whose  knowledge  was  his  eye,  seated 
(on  his  throne).  Approaching  that  greatly 
intelligent  (king),  Sakuni  thus  spoke  to 
him. 

Sakuni  said  :— 

4.  O  great  king,  O  best  of  the  Bharata 
race,  know  that  Duryodhana  has  become 
colorless,  pale,  and  emaciated  with  anxiety. 

5.  Why  do  you  not  after  due  enquiry 
ascertain  the  cause  of  the  grief  that  is  in  the 
heart  of  your  eldest  son, — the  grief  caused 
by  the  enemy  7 

Dhritarastra  said :~ 

6.  O  Duryodhana,  O  son.  what  is  the 
cause  of  your  grief  T  O  Kuru  prince,  if  it  is 
fit  for  me  to  hear,  tell  it  to  me. 

7.  This  Sukuni  says  you  are  colorless. 
pale  and  emaciated.  After  reflection  1  can 
net  5nd  any  cause  for  your  grief. 

8.  O  v>n.  all  my  vast  wealth  is  at  )'oiir 
•omm^nl.  Your  brat  hers  and  our  relatives 
an  J  friends  never  do  an^^thtng  injurious  to 
you. 


9.  You  wear  the  best  robes,  v«u  sat  food 
prepared  with  meat,  you  ride  the  best 
norses, — why  then  are  you  pale  and 
emaciated  7 

xo.  Costly  beds,  the  charming  damselst 
finely  furnished  mansions  and  grounds  of 
sport  are  at  pleasure  (when  you  amuse.) 

11.  All  these  certainty  watt  your  com* 
mand  as  do  they  in  the  case  of  the  celestials, 
O  invincible  hero,  O  son,  why  do  you  grieve 
(then)  like  a  destitute  person  7 

Dnryodhana  said  :— 

12.  I,  no  doubt,  eat  and  dress  but  I  pas^ 
my  time  all  the  while  like  a  wretch,  for  1  am 
a  prey  to  jealousy. 

13.  He  is  called  a  (true)  man  who  lives 
after  having  vanquished  his  enemy  tn  order 
to  liberate  his^own  subjects  from  the  t^Tannj 
of  that  enemy. 

14.  O  descanaant  of  Bharata,  content- 
ment and  pride  destroy  (one's)  prosperity. 
Being  engrossed  with  compassion  and  fear 
he  can  never  rise. 

15.  Seeing  the  orosperity  of  Yudhisthira, 
whatever  I  enjoy  does  not  gratify  or  please 
me.  The  £reat  and  splendid  prosperity  of 
the  son  of  Kunti  makes  me  pale. 

16.  Though  I  am  not  now  seeing  the 
greatly  effulgent  prosperity  of  the  son  of 
Kunti,  yet  knowing  the  atnuence  of  the  foe 
and  my  destitution,  I  (feel  as  if  I)  see  it 
before  me.     For   this  reason  I  am  colorless, 

'  melancholy,  pale  and  emaciated. 

17.  Yudhisthira  supports  by  gi\*ing'  thirty 
!  servant   maids  to  each  of  eighty-eight  thoch' 

sands  Snataka  Brahmanas  who  lead  domes* 
tic  life. 

• 

18.  Besides  these,  ten  thousand  other 
Brahmanas  daily  eat  well  cooked  food  from 
golden  plates  at  the  palace  of  Yudhisthira. 

I  19 — 20.  The  king  of  Karabhoja  sent  to 
j  him  hundreds  and  thousands  of  black, 
darkish  and  red  skins  of  the  deer  called 
AWa/i.and  also  blankets  of  excellent  texture. 
Hundreds  and  hxmdreds  and  thousands  and 
I  thousands  of  female  elephants,  horses  aod 
cows  and  thirty  thousand  female  capsels 
wander  (within  his  palace)  ; — the  kings 
brought  them  all  as  tribute  when  ihqf 
assembled  there. 

31.  O  lord  of  earth,  the  kings  tsrooght 
to  that  foremost  of  sacrifice  heaps  of  gems 
and  jewels  for  the  son  of  Kunti. 

22.  I  never  heard  or  saw  such  enormous 
j  wealth  as  was  brought  to  the  sacrifice  of  the 

intelligent  (son)  of  Pandu  (Yudhisthira). 

23,  O  king,  seeing  that  enormous  cottrc- 
I  tion  of    wealth     belonging    to   the  encioy, 


SABIIA   PARVA. 


67 


1  cannot  enjoy  peace  of  mind.  I  am  afflicted 
with  their  ihouglits.   O  king, 

24.  Bein^  stopped  there  by  the  gate- 
keepers hundreds  of  Brahmanas,  supported 
by  the  land  presented  to  them  (by  Yudhis- 
thira)  and  possessing  wealth  of  kine,  waited 
at  the  palace  gate  with  three  thousands  of 
millions  of  tribute. 

35.  Even  having  brought  with  them  Gh§e 
in  golden  Kamandalus  (a  sort  of  water  pot), 
they  could  not  get  admission  into  the 
palace. 

26.  Ocean  himself  brought  to  him  in 
vessels  of  white  copper  Ambrosia  which  was 
generated  within  his  waters  and  which  was 
superior  to  that  which  the  wives  of  the 
immortal  (Soma,  1.  tf.,  flowers  and  annual 
plants)  produce  for  Sakra  (Indra). 

27.  Having  brought  an  excellent  conch, 
Vasudeva  bathed  him  f  Yudhisthira  at  the 
conclusion  of  the  sacrifice)  with  the  holy 
water  brought  in  one  thoucand  golden  jars 
inlaid  with  numerous  gems. 

28—29.  Seeing  all  this,  I  felt  myself  as  if 
attacked  with  fever.  O  best  of  men,  O  sire, 
they  (jars)  were  taken  to  the  eastern  and  the 
southern  seas.  They  were  also  taken  to  the 
western  sea.  But  none  can  go  to  the 
northern  sea  except  birds. 

30.  Aryuna,    however,   went    there   and 
exacted  as  tribute  a  vast  quantity  of  wealth. 
There  happened  another  wonderful  incident,- 
which  I  shall  describe  to  you.     Listen  to  it. 

31.  When  (full)  one  lac  Brahmanas 
were  every  day  fed,  it  was  arranged  (to 
notify)  the  fact  by  blowing  conchs  in  a 
chorus. 

32.  O  descendant  of  Bharata,  I  conti- 
nually heard  (choruses  of)  conchs  blown  ; 
and  that  too  often  repeatedly.  It  each  time 
indicated  that  one  lac  Brahmanas  had  been 
fed.  Having  heard  these  sounds,  my  hairs 
stood  on  end. 

33'  O  great  king,  that  palatial  ground*, 
crowded  with  many  kings  who  came  there 
as  spectators,  looked  as  beautiful  as  the 
cbudless  sky  studded  with  stars. 

34»  O  ruler  of  men,  O  great  king,  the 
monarchs  came  to  the  sacrifice  of  the  wise 
son  of  Pandu,  bringing  with  them  every 
kind  of  wealth. 

35'  Like  the  Vaisyas  the  kings  became 
tfic  distributors  of  food  to  the  Brahmanas. 
Such  wealth  ck>es  not  belong  even  to  the 
^H»gof  the  celestials  (Indra)  or  to  Yama 
w  to  Vanina, 

3^-  Or  to  the  lord  of  the  Guhyakas; — 
as  belongs  to  Yudhisthira.  O  king,  seeing 
that  great   prosperity  of  the  son  ef  Pandu, 


my  heart   is   burning.     I    cannot  get  p«ace 
(of  mind). 

Sakoni  said  '— 

37.  O  hero  whose  prowess  is  truth,  hear 
the  means  by  which  vou  can  obtain  the 
matchless  prosperity  that  3'ou  have  seen 
in  the  Pandava. 

38.  O  descendant  of  Bharata,  I  am  an 
adept  in  dice,  superior  to  all  in  the  world. 
I  can  ascertain  the  success  or  otherwise  of 
every  throw,  and  also  when  to  slake  and  when 
not  to  stake.  I  have  special  knowledge  of 
the  play. 

39.  The  son  of  Kunti  (Yudhisthira)  is  also 
fond  of  the  play,  although  he  possesses  little 
skill  in  it.  He  is  sure  to  come,  if  challenged 
to  play  or  to  fight. 

40.  O  lord,  I  shall  always  defeat  him 
at  every  throw  by  practising  deception.  I 
shall  win  all  his  celestial -lilce  wealth  ;  and 
you  will  (then)  be  able  to  enjoy  it. 

Vaishampayana  said  :-— 

41.  Having  been  thus  addressed  by 
Sakuni,  the  king  Duryodhana, without  allow- 
ing a  moment  to  elapse,  spoke  thus  to  Dhri- 
tarastra, 

42.  O  king,  this  (Sakuni)  is  an  adept  in 
dice ;  he  is  ready  to  win  at  dice  the  wealt4i 
of  the  sons  of  Pandu.  You  should  grant 
him  permission. 

Dhritarastra  says  :— 

43.  I  always  follow  the  counsel  of  greatly 
intelligent  Khattwa  (Vidura),  my  minister. 
Having  consulted  with  him,  I  shall  inform 
you  my  decision  (in  this  matter). 

44.  He  is  endued  with  great  foresight ; 
keeping  the  rules  of  morality  before  his 
eyes,  he  will  point  out  what  is  good  and 
what  is  proper  for  both  parties  and  what 
should  be  done  in  this  matter. 


Dnryodhana  said  x— 

45.  If  you  consult  with  Khattwa  (Vidura), 
he  will  make  you  desist  (from  it).  O  king 
of  kings,  if  you  desist  (from  this),  I  will  cer- 
tainly kill  myself. 

46.  O  king,  when  I  am  dead,  be  happy 
with  Vidura.  Enjoy  then  the  whole  earth. 
What  need  have  you  with  me  7 

Vaishampayana  said  :— 

47.  Hearing  his  (Dur>odhana's)  words 
of  arfWiction,  Dhritarastra,  ever  ready  to  do 
what  Duryodhana  said,  commanded  his  ser- 
vant thus. 


68 


MAlIABilARATA. 


Dbritarastn  aaifl  :— 

48.  Let  lartificers  be  employed  to  erect 
without  delay  a  delightful,  charming  and 
spacious  Sabha  with  one  hundred  doors  and 
with  one  thousand  pillars. 

49.  Having  brought  carpenters  and 
joiners,  set  jewels  and  precious  stones  all 
over  its  walls.  Make  it  handsome  and  easy 
of  access  ;  and  then  inlorm  me  when  every 
thing  is  complete. 

Vaishampayana  said  :— 

50.  O  great  king,  bavinfi[  resolved  to 
pacify  Duryodhana  the  ruler  01  earth,  Dhri- 
tarastra,  sent  men  to  Vidura  to  summon 
him  (before  his  presence.) 

51.  Because  without  asking  Vidura,  he 
(Dhritarastra)  never  framed  any  resolution. 
Knowing  (full  well)  the  evils  of  gambling,  he 
was  still  attracted  towards  it  out  of  his  fond- 
ness for  his  son. 

52.  Having  heard  this,  the  intelligent 
Vidura  knew  that  the  arrival  of  Kali  (Yuga)  is 
near  at  hand.  Seeing  also  the  way  to  des- 
truction (of  the  Kuru  race)  about  to  be  open- 
ed, he  soon  came  to  Dhritarastra. 

53.  Coming  to  his  illustrious  eldest 
brother  and  bowing  his  head  to  his  feet,  he 
thus  spoke  to  him. 

Vidora  said  :— 

54.  O  king,  O  lord,  I  do  not  approve  of 
the  resolution  you  have  formed.  You  should 
act  in  such  a  way  that  no  dispute  may  arise 
amongst  your  sons  on  account  of  this  gam- 
bling. 

Dhritarastra  said  :— 

55.  O  Khattwa,  there  is  no  doubt  that  if 
the  gods  are  propitious  to  us,  no  dispute 
will  ever  arise  amongst  my  children. 

56.  Auspicious  or  npt  auspicious,  benefi- 
cial or  not  beneficial,  let  this  friendly  gam- 
bling match  be  held.  This  is  certainly 
what  Fate  has  ordained  (for  us). 

57.  O  descendant  of  Bharata,  when 
Drona,  Bhisma,  you  and  1  will  be  near  at 
hand,  no  evil,  can  possibly  happen,  even  if 
Fate  has  ordained  it. 

58.  Go  ascending  a  car  yoked  with 
horses  possessing  the  speed  of  wind,  so 
that  you  may  reach  Khandavaprasfcha  to- 
day.    Brmg  Vudhisthira  with  you. 

59.  O  Vidura,  I  tell  you,  this  is  my  re- 
solution. Do  not  tell  me  any  thing.  I  regard 
Fate  as  supreme  ;  she  brings  all  this. 

Vaishampajrana  said  :— 

60.  Having  heard  this,  and  having  con- 
cluded   that   his    race    was    doomeo)    the  | 


intelligent  Vidura  went  to  the  greatly  u4s 
Bhisma  in  great  sorrow. 

Thus  ends  the  forty  ninth  ehapter, 
lamentations  of  Duryoakana  in  tht  Dyuia 
of  the  Sabha  Parva. 


CHAPTER    L. 
(DYUTA   PARVA)— Ca«h'ifii«/. 

Janameiaya  said  :— 

1.  How  did  that  gambling  take  place, 
— the  play  which  was  full  of  such  evils  to  the 
brothers  and  which  plunged  my  grandsires 
into  such  sorrow  7 

2.  O  best  of  all  Veda-knowing  men,  who 
were  the  kings  that  were  present  in  that 
Sabha  and  who  amongst  them  approved  d 
the  play  and  who  forbade  it  7 

3.  O  sinless  one,  O  foremost  of  the  twice- 
born,  I  desire  to  hear  narrated  by  you  in 
detail  all  this  which  became  the  cause  of  the 
destruction  of  all  the  world. 

Sonti  said  :— 

4.  Having  been  thus  addressed  by  llie 
king,  the  powerful  disciple  of  Vyasa*  (Vai- 
shampayana), learned  in  all  the  Vedas,  nar- 
rated every  thing  as  it  happened. 

Vaishampayana  said  :— 

5.  O  best  of  the  Bharata  race,  O  great 
king,  if  you  desire  to  hear  It,  listen  to  it.  I 
narrate  all  this  in  detail. 

6.  Knowing  the  opinion  of  Vidura,  the 
son  of  Ambika,  Dhritarastra,  thu$  $poke  to 
Duryodhana  in  private. 

Dhritarastra  said  :— 

7.  O  son  of  Gandhari«  there  is  no  need 
of  playing  dice.  Vidura  does  not  praise 
it.  That  greatly  intelligent  man  will  never 
give  me  advice  that  is  not  good  for  me. 

8.  I  consider  that  what  Vidufa  said  is 

freatly  beneficial  to  me,    O  son,  do  It ;  kr 
consider  it  to  be  for  your  good  also. 

9.  The  greatly  l^med  man,  Vidura, 
knows  all  the  sciences  with  their  mysteries 
which  the  illustrious,  learned  and  wis^  Vri- 
haspati,  the  great  Rishi  who  is  the  preceptor 
of  Vasava  (indra),  taught  to  the  intdiigeBt 
king  of  the  immortals. 

10.  O  son,  I  always  follow  his  coimsel* 
The  gready  wise  Vidura  ts  considered  to  bo 
the  foremost  of  the  Kurus, 

11.  As  the  greatly  intelligent  Udbavafis 
considered  to^  be  the  foremost)  of  the 
Vrishnis.     O  son,  O    prince,   have  nothing 


8HABHA   PARVA. 


69 


whli  gambling.     Dissension   is  the  evickni 
result  of  gambling* 

12—13.  Dissension  causes  ruin  to  a 
kingdom.  O  son,  therefore,  abandon  (the 
idea  of  gambling.)  O  son,  you  have  obtain- 
ed all  that  is  hard  to  be  obtained  from  the 
father  and  the  mother.  You  have  obtained 
the  rank  and  the  possessions  of  your  ances- 
tors, you  are  taught,  you  are  made  learned 
in  the  Sastras,  you  were  carefully  brought 
up  in  the  house, 

14.  You  are  the  eldest  amongst  all  >'our 
brothers,  you  are  placed  over  the  kingdom  ; 
why  do  you  not  consider  yourself  fortunate 
and  happy  ?  You  get  the  very  best  kind  of 
food  and  robes,  unobtainable  by  ordinary 
men. 

15 — 16-  O  mighty  armed  hero,  O  son, 
having  obtained  all  this,  why  do  you  grieve  f 

0  mighty  armed  hero,  ruling  over  your 
large  ancestral  kingdom  swelling  with  people 
and  wealth,  you  shme  as  splendidly  as  the 
chief  of  the  celestials  in  heaven.  O  possessor 
of  knowlec^e,  you  should  tell  me  what  can 
be  the  root  of  your  grief  which  has  made 
you  %o  melancholy. 

Bnryodliaiia  said :— 

17.  I  am  a  sinful  wretch  that  I  cat  and 
dress,  though  see  the  prosperity  of  the 
enemy.  It  has  been  said  that  a  man  is  a 
wretch  who  does  not  feel  jealousy  at  the  sight 
of  his  enemy's  prosperity. 

18.  O  king  of  kings»  O  lord,this  ordinary 
prosperity  docs  not  please  me.  I  am  great- 
ly pained  on  seeing  the  burning  prosperity 
of  the  son  of  KuntL 

19.  I  tell  you,  my  life  must  be  very  hard  to 
be  parted  with  from  my  body,  and  therefore 

1  am  still  alive  after  seeing  all  the  kings  of 
the  world  enduring  the  sway  of  Yudhisthira. 

20.  The  Nipas,  the  Chitrakas,  the  Kaku- 
ras,  the  Karaskaras  and  the  Lohajan- 
gas  are  living  in  the  Yudhtsthira's  palace 
like  bondsmen* 

21.  The  Himalayas,  the  ocean,the  regions 
on  the  sea-shore  and  the  numberless  other 
regions  that  yield  gems  and  jewels  have  all 
acknowledged  their  inferiority  to  the  palace 
of  Yudhisthira. 

22.  O  king,  on  consideration  of  my  being 
the  eldest  and  the  foremost,  I  was  engaged  in 
receivtoc;  the  gems  and  jewels  (brought  as 
tribute  by  the  kings). 

23.  O  descendant  of  Bharata,  the  limit 
and  the  like  of  the  excellent  and  the  invalu- 
able jewels  that  were  brought  there  have 
never  been  seen. 

24.  O  king,  my  hands  were  tired  to  re- 
ceive that    wealth.     When   I  became  th-ed 


they  that  brought  that  wealth   from  distant 
places  waited  (till  1  could  resume  my  task). 

25.  Having  brought  jewels  from  Vindu 
lake,  Moya  built  a  lake-hke  around  made  of 
crystal.  O  descendant  of  Bharata,  seeing 
the  place  full  of  lotuses,  I  mistook  it  for 
water. 

26.  Seeing  me  draw  up  my  clothes,  Vri- 
kodara  (Bhima)  laughed  at  me,  consider- 
ing me  as  destitute  ef  jewds  and  deprived 
of  my  reason  at  the  affluence  of  the  enemy. 

27.  O  king,  if  I  had  the  ability,  I  would 
have  instantly  killed  Vrikodara  (for  his  lau- 
ghter). O  king,  if  we  now  try  to  kill  Bhima, 

28.  Our  fate  will  be  certainly  as  that  of 
Sishupala.  O  descendant  of  Bharata,  that 
insult  by  the  enemy  burns  me. 

29.  O  king,  again  seeing  a  similar  lake 
full  of  water,  I  mistook  it  for  a  crystal 
surface,  and  I  fell  into  it« 

30.  At  this  Bhima  with  Partha  (Aryuna) 
laughed  aloud,  and  Draupadi  with  other 
females  laugfhed  also.  This  greatly  pains 
my  heart. 

3f.  My  robes  having  been  weft,  tha 
servants  gave  me  other  clothes  at  the  com- 
nuind  of  the  king  (Yudhisthira),  That  al- 
so is  my  great  sorrow. 

32.  O  king,  listen  to  another  mistake 
(I  made)  which  I  speak  of.  In  attempting 
to  pass  through  what  was  exactly  of  the 
shape  of  a  door,  but  which  was  not  really  a 
door, 

33.  I  struck  my  forehead  against  it 
and  injured  myself.  Thereupon  the 
twins  (Nakula  and  Sahadevd),  seeing  fi^ 
a  distance  that  I  was  struck,  came  and 
supported  me  in  their  arms,  and  expressed 
great  concern  (for  my  injury). 

34.  Sahadeva  then  again  and  again  told 
me  with  smiles,  "O  king,  this  is  the  door. 
Go  this  waj'." 

35.  O  king,  Bhimasena  laughed  aloud  ; 
and  addressing  me,  he  spoke  thus  to  me, 
**  O  son  of  Dhritarastra,  this  is  the  doon" 

36.  I  had  not  even  heard  the  names  of 
the  gems  that  I  saw  in  that  palnce*  It  is  lor 
this  reason  my  heart  is  so  much  burning* 

Thus  ends  the  fiftieth  chapter ^  the  la^ 
mentations  of  Duryodhana,  in  the  Dyuta  of 
the  Sabha  Parva* 


TO 


MAHABIIARATA. 


CHAPTERLI. 

(DYUTA  PARV A)--contittuid. 

Doryodhana  said  :— 

I.  O  descendant  of  Bharata,  hear  about 
all  the  best  of  wealth  that  belon^^s  to  the 
Panda vas  and  that  was  brought  by  the  kings 
of  earth  one  after  another. 

2 — 3.  Seeing  that  wealth  of  the  enemy,  I 
lost  ray  reason,  and  I  scarcely  knew  myself. 
O  descendant  of  Bharata,  hear  as  I  des- 
cribe that  wealth  consisting  of  both  manu- 
factures and  the  produce  of  land.  The 
king  of  Kambhoja  gave  many  of  the  best 
kinds  of  skins,  woolen  blankets,  blankets 
made  of  the  soft  fur  of  mice  and  other 
animals  living  in  holes  and  blankets  made 
of  the  wool  of  cats, — ^all  inlaid  with  threads 
of  gold ; 

4.  Also  three  hundred  horses  of  the 
Tittiri  and  Kalmasha  kinds, — all  possessing 
nose  like  the  parrots  ;  also  three  hundred 
camels,  three  hundred  female  asses,  all  fat- 
tened with  olfve  and  Pilusha, 

5.  O  great  king,  many  Brahmanas,  who 
rear  cattle  and  who  are  Bt  to  be  engaged  in 
menial  servke,  in  order  to  gratify  the  illus- 
trious Dharmaraja(Yudhisthira)  waited, 

6—8.  At  the  gate  with  hundred  millions 
of  tribute  and  were  denied  admittance. 
Hundreds  of  Brahmanas,  possessing  wealth 
of  kine  and  living  upon  the  lands  that 
Yudhisthira  gave  them,  came  there  with 
their  handsome  golden  Kamandalus  (water- 
pot)  filled  with  Ghee,  Though  they  lirought 
such  tribute,  3*et  they  were  refused  ad- 
mittance. Hundred  thousands  of  serving 
maids  of  the  Kampasika  country, 

9 — 10.  All  of  beautiful  features  of  slen- 
der waist,  and  of  long  hair,  and  alt  adorned 
with  golden  ornaments,  also  many  skins  of 
Renku  deer  worthy  of  the  best  Brahmanas, 
and  also  horses  of  the  G^ndhara  country, 
were  brought  by  the  Sudra  kings  who  lived 
in  the  regions  on  the  coast  of  the  sea.  O 
great  king, 

II — 13.  The  Vairamas,  the  Parradas,  the 
Tungas  and  the  Kitavas  who  lived  upon 
crops  that  depended  on  water  from  the  sky 
or  of  the  river,  and  those  who  were  bom  in 
regions  on  the  sea  shore,  in  woodlands  or  in 
countries  on  the  other  side  of  the  sea,  being 
refused  admittance  waited  at  the  gate, 
though  they  brought  with  them  goats  and 
kinik  asses  and  camels,  vegitable  honey  and 
blankets,  jewels  and  gems  of  various  kinds. 

li — 15.  The  brave  ruler  of  Pragjvotisha, 
and  the  powerful  king  of  the  Mlechas  the 
car- warrior  king  Bnagadatta,  waited  at 
the  gate  at   the  head  of  a  lar^  numWr  of 


Yavanas.  He  too  was  unable  to  enter,  thoiigli 
he  brought  a  large  tribute  com^ristng  df 
horses  of  the  best  breed  and  of  tfie  speed  of 
the  wind« 

16.  Thereupon  the  king  of  Pragjoytisha 
Bhagadatta  had  to  go  away  from  the  gate, 
giving  away  a  number  of  swords  with 
handles  made  of  the  purest  ivory  and 
well -adorned  with  diamonds  and  every  kind 
of  gems. 

17.  Many  races,  coming  from  various  re- 
gions, some  possessing  two  eyes,  some  three, 
some  with  eyes  on  the  forehead,  and  also 
the  Aushnikas,  the  Nishadas,  the  Romakas, 
— ^abo  those  that  were  cannibals, 

18 — 19.  And  also  those  that  possessed 
only  one  leg,  I  saw,  were  refused  admit- 
tance at  the  gate.  These  kings  brought  as 
tribute  ten  thousand  celebrated  asses  of 
various  and  innumerable  colors,  with  blade 
necks  and  huge  bodies,  with  great  speed 
and  much  docility  ; 

20.  They  were  all  of  good  aixe  and 
delightful  colour  ;  thev  were  all  bom  on  the 
coast  and  shore  the  \ranku,  of  all  these  kui£ 
gave  much  gold  and  silver. 

2 1 — 23.  Having  given  so  much  tribute  they 
got  admission  to  the  palace  of  Yudhisthira. 
The  one  legged  people  who  came  there  gave 
him  (Yudhisthira)  many  wild  horses,  some 
red  as  coccinella  (a  sort  of  red  itisect) 
and  some  white,  some  of  the  rain -bow 
color,  Some  looking  like  evening  clouds  and 
some  of  variegated  colour,  and  all  possessing 
the  speed  of  mind.  They  also  gave  to  the 
king  much  gold  of  superior  quality.  In- 
numerable Chins.  Sakas,  Uddras  and 
many  barbarians  and  dwellers  of  forest, 

24.  The  Vrishnis,  the  Harahunas,  the 
dark  people  of  the  Himalayas,  the  Nipas  and 
the  people  living  on  the  sea  coast,  were  ail 
refused  admittance  at  the  gat6u 

25 — 26.  They  gave  as  tribute  ten 
thousand  various  asses  of  good  size  and 
black  necks  and  capable  of  daily  running 
two  thousand  miles,  all  of  many  sliapes 
and  all  well-trained  and  celebrated  over  the 
world,  all  possessing  symmetrical  proportion 
and  excellent  color,their  skins  t>eing  pleasant 
to  the  touch, — also  many  woolen  blankets 
made  in  Chin,  also  niany  skins  of  Renku 
deer,  and  also  many  clothes  made  of  fute 
and  many  others  made  of  the  threads  of 
insects. 

27—29.      They    also    gave      thousands 

of    other  cloths  not  made  of    cotton   and 

all    possessing    the    colour  of    the   lotna,— 

being     made  of   smooth  and  soft    texture. 

;  They  also  gave  thousands  of  soft   shec^- 

\  skins,  also  many  sharp  and  long  swords  ac^d 


SAillA    PARVA. 


n 


scimitars,  hatchets  and  5ne-edged  battle- 
axes,  manufactured  in  tlie  western  countries, 
also  thousands  of  perfumes,  jewels  and 
gems.  But  being  refused  admittance  they 
all  waited  at  the  gate. 

30 — 31.  The  Sakas,  the  Takharas,  the 
Kankas,  th«  Romakas  and  the  men  with 
horns,  bringing  with  them  (as  tribute)  many 
large  elephants  which  could  go  lon^  dist- 
ances, and  also  ten  thousand  horses  and 
also  hundreds  of  millions  of  gold,  waited  at 
the  gate  being  refused  admittar.ce. 

32 — 33.  Costly  carpets,vehicles  and  beds, 
armours  of  various  colours,  decked  with 
jewels,  gems  and  ivory,  and  also  weapons 
(^  various  kinds  and  cars  of  various  shapes 
handsomely    made  and  adorned  with  gold, 

34,  Well -trained  horses  covered  with  the 
tiger  skins,  rich  and  variegated  blankets  for 
covering  elephants,  various  kinds  of  gems 
and  jewels, 

35.  Long  and  short  arrows,  and  various 
other  kinds  of  weapons — such  valuable 
things  were  presented  by  the  eastern  kings. 
They  then  entered  the  sacrificial  palace  of 
the  illustrious  Panda va. 

Thus  ends  the  fifty  first  chapter ^  the 
lamentations  of  Dttryodhana,  in  the  Dyuta 
of  the  Sabha  Parva. 


CHAPTER    LI  I. 
(DYUTA  ?\KW\)— Continued, 

Duryodhana  said  :— 

1.  O  sinless  one,  listen  to  me  as  I  des- 
cribe that  lar^e  mass  of  wealth,  consisting 
of  various  kmds  of  tributes  presented  to 
him  (Yudhisthira)  by  the  kings  of  the  earth. 

2.  Those,  that  live  on  the  banks  of  the 
river  Sailada  flowing  between  the  mountains 
Meru  and  Mandara  and  enjoy  the  delicious 
shade  ol  the  groves  of  Kichaka  bamboo, 

3.  Namely  (the  kings)  of  the  Khashas,the 
Ekasanas,  the  Arhas,  the  Pradaras,  the 
Dirghavenus,  the  Paradas,  the  Kulindas, 
the  Tang^anas,  and  the  other  Tanganas, 

4.  Brought  as  tribute  heaps  of  gold 
measured  in  Dronas  (jars)  and  raised 
from  underneath  the  earth  by  ants,  and 
therefore  called  after  the  ants. 

5 — 7.  The  powerful  mountain  tribes,  hav- 
ing brought  as  tribute  many  soft  and  black 
Chamaras  and  many  others  as  white  as  the 
moon-beam,  and  also  sweet  horey  extracted 
from  the  flowers  growing  on  the  Himalayas 
and  also  from  the  Mechelia  champaka,  and 
also  garlands  of  flowers  brought  from  the 
land  of  the  northern  Kurus,  and  also  various 


kinds  of  plants  from  the  north,  even  from 
the  Kailasha  (mountain),  waited  at  the  gate 
with  their  heads  down,  being  refused  ad» 
mittance. 

8—9,  O  lord,  I  also  saw  many  KiratA 
kings,  armed  with  cruel  weapons  and  ever 
crifC^g^cl  in  cruel  deeds,  living  on  fruits 
and  roots  and  wearing  skins,  who 
live  on  the  slopes  of  the  Himalayas  and  the 
mountain  from  behind  which  the  sun  rises 
and  in  the  Karusha  country  on  the  sea 
coast  and  on  the  both  sides  of  the  Lohitya 
mountain. 

10— 1 1 .  O  king,  having  brought  loads  of 
Chandana  and  aloes  and  also  black  aloes, 
and  heaps  of  valuable  skins  and  much 
wealth  and  perfumes,  and  also  ten  thousand 
serving  maids  of  the  Kirata  race,  and  many 
beautiful  birds  and  animals  of  remote  coun* 
tries, 

12.  And  also  much  gold  of  great  splen- 
dour procured  from  the  mountains,  waited  at 
the  gate,  being  refused  admittance. 

13.  The  Kiratas,  the  Daradas,  the 
Darvas,  the  Suras,  the  Vaiamakas,  the 
Audumvaras,  the  Durvibhagas,  the  Paradas* 
the  Valbikas. 

I  14.  The  Kashmiras,  the  Kumaras,  the 
Ghorakas,  the  Hansakayanas,  the  Sivis, 
the  IVigartas,  the  Yodheyas,  the  rulers  of 
the  Madras,  the  Kaikeyas, 

15.  The  Amvasthas,  the  Kaukuras,  the 
Tarkshyas,  the  Vastrapas,  with  the  Palvas, 
the  Vashatayas,  the  Mauleyas,  the  Khu- 
drakas,  the  Malavas, 

16.  O  king,  the  Paundrayas,  the  Kuk* 
kuras,  the  Sakas,  the  Angas,  the  Bhangas, 
the  Pauadras,  the  Sanavatyas,  and  the 
Gayas, 

17.  These  well-born,  greatly  fortunate^ 
excellent  and  well-skilled  in  arms  Ksha- 
tryas  brought  tribute  by  hundreds  and 
thousands.  * 

18.  The  Bhangas,  the  Kalingas,  the  Ma- 
gadhas,  the  Tamraliptas,  the  Supandrakas, 
the  Dauvalikas,  the  Sagarakas,  the  Patror- 
nas,   the  Saisavas, 

19.  O  descendant  of  Bharata,  innumer- 
able Karnapravaranas  who  came  to  the 
gate  were  told  by  the  gate-keepers  at  the 
command  of  the  king  (Yudhisthira)  that  if 
they  could  wait  and  bring  good  tribute,  they 
would  (then)  get  admittance. 

20 — 2 1 .  They  (therefore)  each  gave  one 
thousand  elephants  with  tusks  like  the  shafts 
of  plough  and  girdles  made  of  gold  and 
with  coverlets  of  fine  blankets  of  the  colour 
of  lotus.  They  were  darkish  like  rocks  and 
they  were  always  rusty,  they  were  all 
procured   from   the  banks  of  tlie   Kamyaka 


^a 


MAIIABjfARATA. 


lake  and  they  were  covered  with  defensive 
armour.  They  were  also  very  patient  and 
they  were  all  of  the  best  breed.  Having 
made  these  presents,  the  kings  were  ad- 
mitted (into  the  sacrificial  ground). 

22.  These  and  many  other  (koigs), 
coming  from  various  regions.and  also  others 
who  brought  a  ereat  mass  of  gems  and 
jewels,  all  assembled  there. 

23.  The  king,  named  Chitraratha,  the 
friend  of  Indra,  gave  five  hundred  horses 
with  the  speed  of  wind. 

24.  The  Gandarva  Tumvuru  cheerfully 
gave  one  hundred  horses  of  the  colour  of  the 
mango  leaf,  all  adorned  with  gold  (orna- 
ments). 

85.  O  king,  O  descendant  of  Kuru,  the 
renowned  king  of  the  Sukaras  gave  many 
hundreds  of  valuable  elephants. 

26.  The  king  of  Matsya,  Birata,  gave  as 
tribute  tii*o  thousand  elephants  adorned  with 
gold  (ornaments), 

27.  O  monarch,  king  Vasudana  from 
the  kingdom  of  Pansu  gave  twenty -six 
elephants  and  two  thousand  horses  all  adorned 
witn  gold  (ornaments). 

28.  O  king,  they  were  all  endued  with 
speed  and  strength  and  they  were  all  in  the 
lull  vigour  of  their  youth.  These  and 
many  other  wealth  he  offered  to  the  Pan- 

4Avas« 

29 — 30.  O  kincf,  Yagmasena  presented 
to  the  sons  of  Pritna  for  their  sacrifice  four- 
teen thousand  serving  maids  and  ten  thou- 
simd  serving  men  with  their  wives,  O  great 
king*  also  many  hundreds  of  excellent  ele- 
phants, twenty-six  cars  with  elephants  yoked 
to  them  and  also  his  whole  kingdom. 
Vasudieva  of  the  Vriskni  race  (Krishna)  in 
order  to  increase  the  dignity  of  Kiriti  Aryuna 

3J*  Gave  fourteen  thousand  excellent 
elephants.  Krishna  is  the  soul  of  Partha 
(Ai^'Mna).  and  Dhananjaya  (Aryuna)  is  the 
soul  of  Krishna. 

39*  Whs^tever  Aryuna  may  say  Krishna 
is  certain  to  accomplish.  Krishna  pan 
aibandon  heaven  itself  for  the  sake  of 
Dhananjaya  (Aryuna). 

33.  Partha  also  can  sacrifice  his  life  for 
the  sake  of  Krishna.  Though,  numberless 
goMen  jars  filled  with  fragrant  Chandana 

34.  From  the  Malaya  hills  and  loads  of 
sandals  and  aloe  woods  from  the  Darduras 
hills,  many  very  costly  gems  and  many  fine 
doths  inlaid  with  gold 

35.  Were  brought  by  the  kings  of  Chola 
and  Pandya,  >-et  the>*  could  not  get  admit- 
t.ince.  That  best  of  sea-born  gems^  Vai- 
durya  and  heap  of  pearls, 


36.  And  hundreds  of  coverlets  for  de- 
phants  were  presented  by  the  kinga  of  the 
Singhalas.  Innumerable  dark-colored  men 
with  copper  coloured  eyes,  attired  with 
robes  adorned  with  gems 

37 — 38.  Waited  at  the  gate  with  their  pre- 
sents being  refused  admittance.  In  order  to 
gratify  ( Yudhisthira)  many  Brahmanas  and 
many  iCshatryas  who  have  been  vanqubhed, 
Vaisyas  and  serving  Sudras  brought  tribute. 
From  the  love  and  respect  for  Yudhisthira 
even  all  the  Mlechas  came  to  his  palace. 
Men  of  all  orders,  good«  indifferent  and 
low  belonging  to  various  tribes  came  from 
vanous  regions, 

39 — ^41.  And  made  the  palace  of  Yudhis- 
thira an  epitom  of  all  the  world.  Seeing  the 
king  offer  such  excellent  and  valuable 
presents,  I  wish  for  death  from  grief.  O 
king,  I  shall  now  tell  you  about  the  servaats 
of  the  Pandavas, 

42.  To  whom  Yudhisthira  supplies  beth 
cooeked  and  uncooked  food.  There  are  a 
hundred  thousand  billions  of  soldiers  moun- 
ted on  elephants,  and  also  horsmen. 

43.  And  also  a  hundred  millions  of  cars 
and  numberless  foot — soldiers.  At  one  place 
raw  food  grains  are  being  measured  out  and 
at  another  they  all  being  cooked. 

44 — .4^.  At  another  jglace  they  are  distri* 
buted ;  the  sound  of  festivity  is  heard  every- 
where. I  have  not  seen  a  single  man 
amongst  the  four  orders  who  had  not  got  in 
Yudhisthira's  palace  food,  drink,  ornament, 
and  reception.  Eighty-eight  thousand 
Snatakas  leading  domestic  life 

46.  Were  all  sup{>orted  by  Yudhisthira 
who  persented  each  with  thirty  serving  gh-ls. 
They  being  thus  gratified  always  pray  for  the 
destruction  of  his  foe. 

47.  Ten  thousand  Ascetics  with  their 
passions  under  complete  control  daily  eat  in 
golden  plates  in  Yudhisthira's  palace. 

48.  O    king,   Jagmaseni     (Draupadi)  I 
without  herself  taking  any  food,  daily   sees   ' 
whether     everybody,    including    even    lb« 
dwarfs  and   the  deformed   has  eaten. 

49.  O  descendant  of  Bharata,  only  tvo 
(races)  do  not  pay  tribute  to  the  son  of  i 
Kunti,  tbe  Panchalas  on  account  of  their  j 
relationship  by  marriage  and  the  Andhakas 
and  the  Vrtshnis  on  account  of  their  friend- 
ship (with'  the  Pandavas). 

Thus  ends  the  fifty  second  chapter^  U- 
meyitations  of  Duryodhana  in  the  Dyuta  ^/ 
the  Sabha  rarva^ 


SABHA  parva. 


73 


CHAPTER      LIII. 

(DYUTA    PARV A)-^oniinucd. 

Dnryodhana  said  :-- 

1.  Those  high-souled  kings,  who  are 
devoted  to  truth,  who  are  greatly  observant 
of  vows,  who  are  vastly  learned,  who  are 
eloquent,  who  are  learned  in  the  Vedas  and 
their  branches  and  in  sacrifices, 

2.  Who  have  piety  and  modesty,  who  arc 
virtuous- minded,  w1k>  are  renowned  and  on 
Mrhom  the  grand  rites  of  coronation  have 
been  performed, — all  these  worship  the  king 
(Yudhisthira), 

3.  I  saw  many  thousands  of  wild 
kine  with  as  many  vessels  of  white  copper 
for  milking  them,  brought  there  by 
ihe  kings  of  the  earth  to  be  given  away  as 
Dakshina  (sacrificial  presents)  by  Yudliis- 
thira. 

4.  O  descendant  of  Bharata,  many 
kings  with  greatest  alacrity  themselves 
brought  there  many  excellent  jars  (of  water) 
for  the  purpose  of  bathing  the  king  at  the 
end  of  the  sacrifice. 

5.  Valhika  himself  broueht  there  a  car 
decked  with  gold.  Sudakshina  himself 
yoked  to  it  four  white  horses  of  the  Kam- 
bhoja  kind. 

6.  The  greatly  strong  Suniiha  gladly 
fitted  its  lower  pole  and  the  ruler  of  Chedi 
with  his  own  hands  took  up  and  fitted  its 
f3ag-staif. 

7—8.  The  king  of  the  southern  country 
stood  ready  with  the  coat  of  mail  and  the 
Magadha  king  with  garlands  of  flowers  and 
the  head-dress.  The  great  bow-man  Vasu- 
deva  stood  with  a  sixty  years  old  elephant, 
the  king  of  Matsya  with  side-fittings  of  the 
cars  decked  with  gold,  Ekalab3ra  with  the 
shoes,  the  king  of  Avnnti  with  various  kinds 
of  water  for  the  final  bath, 

9.  Chekitana  with  the  quiver,  the  king 
of  Kashi  with  the  bow,  Salya  with  ^  sword, 
the  hilt  and  straps  of  which  were  inlaid  with 
gold. 

10.  Dhaumya  and  greatly  ascetic  Vyasa 
with  Narada  and  Asiia's  son,  Rishi  Devala, 
at  the  head,  performed  the  ceremony  of 
^>rinkling  sacred  water  over  the  king. 

II — 12.  T*he  great  Rishis  sat  with 
cheerful  heart  at  the  place  where  the 
sprinkline  ceremony  took  place.  As  the 
seven  ftishis  approached  tne  chief  of  the 
celestials  Indra  in  heaven,  so  the  illustrious 
Rishis,  learned  in  the  Vcdas,  with  the  son 
df  Jamadagni,  came  uttering  Mantras  to 
the  great  Dakbhiua-giving^YudhisthiraJ,       | 

10 


13.  The  greatly  powerful  Satyaki  held 
the  umbrella  and  Dhananjaya  (Aryuna) 
and  Bhima  fanned  the  Pandava  (Yudhis- 
thira). 

14.  The  twins  (Nakula  and  Sahadeva) 
held  two  excellent  Chamaras  in  their  hands 
M'hich  was  {Presented  by  Prajapati  to  Indra 
in  a  former  Kalpa. 

15.  That  big  conch  of  Varuna  which 
VishA\'akarma  had  constructed  with  a  thou- 
sand Nishkas  of  gold  was  brought  by  the 
Ocean  himself. 

16.  With  it  Krishna  bathed  Yudhlsthira 
after  the  conclusion  of  the  sacrifice.  Seeing 
this  1  partly  lost  my  senses.  People  ^o  to 
the  eastern  and  the  western  and  also  the 
southern  seas ; 

17 — 18.  But,  O  father,  except  birds  none 
can  go  to  the  northern  seas.  They  have 
spread  their  dominion  even  there  ;-^for  I 
heard  hundreds  of  conches  that  had  been 
brouglit  from  that  region  blown  indicating 
auspisious  rejoicings.  While  those  conches 
were  simultaneously  blown,  my  hair  stood  on 
end  ;  and  those  among  the  kings  who  were 
weak  in  strength  fell  down  in  a  swoon.) 

iQr— 21.  O  descendai^t  of  Bharata, 
Dhristaduymna,  Satyaki,  the  Pandavas  and 
Keshava  (Krishna), — these  eiglit  hand- 
some and  greatly  powerful  men  having  seen 
the  kings  deprived  of  consciousness  and  my- 
self in  tnat  state,  laughed  aloud.  Then  Vi- 
vatsu  (Aryuna)  gave  to  the  foremost  of 
Brahmanas  with  A  cheerful  heart  five  hun- 
dred bollocks  with  their  horns  covered  with 
gold.  Rantideva,  Nabhaga,  Jauvanashwa, 
Manu, 

22.  King  Priiha,  the  son  of  Vena. 
Bhagrratha,  Yayati  or  Nahusha  was  not 
like  the  king  Yudhisthira. 

23.  The  son  of  Kunti  (Yudhlsthira),  hav- 
ing completed  the  Rajshuya  sacrifice, 
obtained  the  prosperity  as  was  obtained  by 
the  lord  Harishchandra. 

24.  O  descendant  of  Bharata,  O  lord, 
seeing  such  prosperity  in  the  son  of  Prrlha 
as  thAt  of  Harishcandra,  1  do  not  find 
any  good  in  my  living- any.  longer. 

25.  O  king,  a  yoke  lied  by  a  blind  man 
becomes  loosend.  Such  is  the  case  with  us. 
The  younger  ones  are  growing,  while  the 
elder  ones  are  decay  ii>g. 

26.  O  chief  ol  the  Kurus,  seeing  all  this, 
however,  I  try  to  console  my  mind  by  thoughts.  ^ 
I  cannot  enjoy  peace.    It  is  for  this    I  am 
plunged   into  grief   ;   and    I    am  becoming 
pale  and  enraciated. 

Thus  ends  the  fifty  third  chapter,  lament^ 
at  ions  of  Duryodhaita,  in  the  Dyula  of  the 
Sabha  Parva, 


74 


MAIIABHARAtA. 


CHAPTER    LIV. 
(DYUTA  VWLVX)— Continued. 

Dhritarastra  said  :— 

1.  You  are  tny  eldest  son,  born  of  my 
eldest  wife.  Therefore,  O  son,  be  not 
jealous  of  the  Pandavas.  He  who  is  jealous 
IS  always  unhappy  and ,  suffer  the  death- 
pangs. 

2.  O  best  of  the  Bhnrata  mce,  Yudhis- 
thira  does  not  know  what  deception  is  ;  he 
posseses  wealth  equal  to  yours  ;  he  has  your 
friends  for  his  ;  and  he  is  not  jealous  of  you. 
Why  then  are  you  jealous  of  him  ? 

3.  O  prince,  you  are  equal  to  Yudhisthira 
in  friends  and  allies.  Why  should  you  then 
out  of  folly  covet  the  property  of  your  cousin  ? 
Be  not  so.  Cease  to  be  jealous.  V^o  not 
grieve. 

4.  O  best  of  the  Bharata  race,  if  you 
desire  to  possess  the  dignity  of  performing 
a  sacrifice,  let  Ritwajas  arrange  for  you  tlie 
great  sacrifice,  callecl  Saptakintti. 

5.  The  kings  will  then  gladly  bring 
(for  you)  much  wealth  and  many  gems  and 
ornaments. 

6.  O  son,  to  covet  other's  property  is 
exceedingly  mean.  He,  who  is  contented 
and  is  engaged  in  the  practices  of  his  own 
order,  enjoys  happiness. 

7.  Not  to  try  to  get  the  wealth  of  others, 
to  persevere  in  one's  own  affairs  and  to 
protect  what  has  been  earned, — tliese  are 
the  indications  of  true  greatness. 

8.  He  who  is  unmoved^in  calamity,  is 
skilled  in  his  own  business,  is  ever  exerting, 
vigilant,  and  humble  will  always  meet 
with  prosperity. 

9.  The  Pandavas  are  like  your  arms  ; 
dp  not  chop  ofif  your  those  arms.  Do  not 
plunge  yourself  into  internal  dissensions 
coveting  the  wealth  of  your  brothers. 

10.  O  prince,  do  not  be  jealous  of  the 
Pan4Avas.  Your  wealth  is  e^ual  to  that  of 
your  cousins.  To.qua  rel  with  one's  own 
friends  is  a  great  sin.  They  who  are  your 
grandsires  are  their  grandsh'es  also. 

11.  O  best  of  the  Bharata  race,  give 
away  (wealth)  in  charity  on  the  occasions 
of  sacrifices;  gratify  every  dear  object  of 
your  desire  ;  sport  freely  in  the  company 
of  women,  and  enjoy  peace. 

Thus  ends  the  fifty  fourth  chapter^  the 
words  of  Dhritarastra^  in  the  Dyuta  of  the 
Sabha  Parva, 


CHAPTER   LV. 
(DYUTA    P\KW\)^ConlinueJ. 

Onryodhana  said  :— 

1.  He,  who  has  no  personal  knowletlsfe, 
but  has  merely  heard  of  many  things, 
cannot  understand  the  real  meaning  of  the 
Sastras,  hke  th^  spoon  which  has  no  per- 
cepiion  of  the  taste  of  the  soup  it  touchesT 

2.  You  know  every  thing,  but  you  stiH 
confound  me.  Like  a  bait  tied  to  another 
boat,  you  and  I  are  tied  to  each  otiier. 
Are  you  unmindful  of  your  own  interest  ? 
Do  3'ou  entertain  hostile  feelings  towards 
me?  ** 

3-  The  sons  of  Dhritarastra  arc 
doomed  to  destruction  in  as  much  as  they  arc 
ruled  by  you.  That  which  should  be  done 
at  once,  3'ou  say  should  be  done  in  future. 

4-  He  often  loses  his  way  whose  guide 
follows  the  instruction  of  others.  How  can 
those  who  follow  him  obtain  the  riglu  path  ? 

5.  O  king,  you  are  of  mature  u-isdom  ; 
you  wait  on  the  old,  and  your  passions 
^/*®  ^'so  under  complete  control.  You 
should  not  confound  us,  when  we  are  ready 
to  seek  our  own  interest. 

6.  Vrihaspati  has  said  that  the  usage  of 
kings  are  different  from  those  of  common 
people.  Therefore,  kings  should  always 
look  to  their  interest  with  vigilence. 

tA'  9  ^S^^  ^>"fir«  l^^e  character  of  a 
Kshatriya  is  to  be  known  from  (his;  success. 
Whether  sinful  or  virtuous,  what  scruples 
can  there  be  in  performing  the  duties  of 
one  s  own  (caste.) 

8.  O  best  of  the  Bharata  race,  lie,  who  is 
desirous  of  securing  the  blazing  prosperity 
^»,^»s  enemy,  should  bring  all  directions 
under  his  subjection,  as  the  charioteer  does 
his  steeds  with  his  whip. 

g.  The  men,  skilled  in  arms,  say  th.it  the 
means,  either  covered  or  open,  which  can 
vanquish  the  enemy,  is  to  be  called  the  (true) 
weapon  and  not  that  which  cuts. 

10.  O  king,  there  is  no  figure  or  dimen- 
sion  to  know  who  is  one's  friend  and  who  is 
one's  foe.  He  who  gives  pain  to  the  other 
IS  to  be  called  by  him  his  enemy. 

11.  O  king,  discontent  is  the  root  of 
prosperity.  Therefore,  I  desire  to  have  it. 
O  king,  fie  who  tries  to  acquire  prosperity 
IS  truly  a  man  of  policy. 

12.  None  should  love  his  wealth  and 
affluence,  for  the  wealth,  that  has  been 
earned   and  hoard»»d.  might    be  plundered. 

This  (such    plundering)    is  the   usage  of  the 

kings. 


SABHA   PARVA. 


75 


13.  It  was  during  nn  armstice  and  also  at 
the  time  when  a  pledge  was  given  (not  to 
fyghi)  that  Sakra  (indra)  cut  off  the  head  of 
Ncmuclii.  As  he  approved  of  this  eternal 
usage  towards  the  enemy,  he  did  act  in  this 
way. 

14.  hike  a  snake  that  swallows  up  frogs 
and  other  animals  living  in  holes,  the 
earth  swallows  up  a  king  who  is  peaceful  and 
(also)  a  Brahmana  who  does  not  stir  out 
of   his  house. 

15.  O  king,  none  can  by  nature  be  any 
person's  foe.  He,  and  none  else,  is  one  s 
eiiemy  who  has  common  pursuits  with 
another. 

16.  He  who  foolishly  neglects  a  growing 
foe  cuts  off  his  root,  as  a  disease  which 
be  keeps  without  treatment  (destroys  his 
body.) 

17.  If  a  foe,  however  insignificant  he  is, 
be  allowed  to  grow  in  prowess,  he  swallows 
one,  as  the  white  ants  at  the  root  of  a  tree 
eat  up  the  tree  itself. 

18.  O  descendant  of  Ajamira,  O  des- 
cendant of  Bharata,  let  not  the  enemy's 
prosperity  be  acceptable  to  you.  The  wise 
inen  should  carry  on  their  heads  this  policy 
like  a  load. 

IQ.  He,  who  always  wishes  for  the 
increase  of  his  wealth,  grows  and  prospers 
amongst  his  relatives,  as  the  body  naturally 
^rows  from  the  day  of  birth.  Prowess 
brings  speedy  growth. 

20.  C^vet  as  much  as  I  do  the  wealth 
and  prosperity  of  the  Pandavas,  thev  have 
not  as  yet  become  my  own.  I  am  doubtful 
about  my  ability ;  I  am,  however,  determined 
to  remove  my  doubt.  I  will  either  obtain 
their  wealth  or  lay  my  own  life  in  battle. 

21.  O  king,  when  the  state  of  my  mind 
is  such,  when  the  Pandavas  are  daily  grow- 
ing in  prosperity  and  our  possessions  are 
daily  decreasing,  what  do  I  care  for  life  ? 

Thus  ends  the  fifty  fifth  chapter,  the 
lamentations  of  Duryodhana,  in  the  Dyuta 
of  the  Sabha  Parva, 


CHAPTERLVl. 
(DYUTA  PARW A)— continued. 

Saknni  said  :— 

I.  O  foremost  of  all  virtuous  men,  I  shall 
win  by  dice  the  prosperity  of  the  son  of 
Pandu,  Yudhisthira,  seeing  which  you  so 
much  grieve. 

•  2 — 3.     O    king.    let    the    son   of  Kunti, 
Yudhisthira,  be  summoned.     AskiUful  man, 


keeping  himself  uninjured,  and  by  throwing 
dice  may  vanquish  one  that  has  no  skill. 

4.  O  descendant  of  Bharata;  know  that' 
belting  is  my  bow,  the  dice  are  my  arrows, 
the  marks  of  them  (dice)  are  my  bow-strings, 
and  the  dice-board  is  my  car. 

Dnryodhana  said  :— 

5.  O  king,  this  expert  in  dice   (Sakuni) 
is  ready  to  win  the  prosperity  of  the  son  of 
Pandu  by  means  of  dice.     You  ought  to . 
give  him  permission. 

Oliritarastra  said :— 

6.  I  am  always  obedient  to  the  counsel 
of  my  brother,  the  hi^h-souled  Vidura. 
After  consulting  with  him,  I  shall  settle 
what  should  be  done  in  this  matter. 

Dnryodhaiia  said  :— 

7.  O  descendant  of  Kuru,  Vidura  is 
always  engaged  in  doing  good  to  the  Pan- 
davas.    His  feelings  towards  me  is  not  so. 

8.  O  descendant  of  Kuru,  he  is  sure  to 
withdraw  your  mind  from  the  proposed  act. 
No  man  should  engage  in  doing  a  thing  by 
depending  on  the  counsel  of  another,  for 
the  minds  of  two  persons  seldom  agree  in 
any  thing. 

9.  The  fool  who  cherishes  himself  by 
shunning  all  causes  of  fear  destroys  himself 
like  an  insect  in  the  rainy  season. 

10.  Neither  disease  nor  Yama  (Death) 
waits  till  one  is  in  prosperity.  Therefore, 
so  long  there  is  life  and  breath,  let  us 
accomplish  tliis  purpose. 

Dhritarastra  said:— 

11.  O  son,  enmity  with  those  that  are 
strong  is  never  liked  by  me.  Enmity  brings 
about  a  change  of  feelings,  and  it  is  itself  a 
weapon,  though  not  made  of  steel. 

12.  O  prince,  you  consider  an  act,  which 
will  bring  in  its  train  the  fearful  conse- 
quences of  war  and  which  is  really  fraught 
with  mischief,  as  a  great  blessing,  l!  it 
once  begins,  it  will  produce  sharp  swords 
and  pointed  arrows. 

Duryodliana  said  :— 

13.  The  dice  has  been  created  and  used 
by  the  men  of  ancient  times.  There  is  n.ei- 
ther  destruction  nor  striking  with  weapons  in 
it.  Therefore,  let  the  counsel  of  Sakuni  be 
accepted  by  you  to-day.  Let  your  commands 
be  soon  issued  for  the  construction  of  the 
Assembly- Hall. 

14.  The  door  of  heaven  will  be  opened 
to  us  by  gambling.  It  will  lead  us  to  great 
happiness.  They  that  betake  to  gambling 
(truly)   dcser\e    such   good    fortune.    The 


7^ 


MAHABHARATA« 


Paxidavas  will  be  then  Qur  eqtml  ,•  therefore 
(Allow  us  ^o)  gamble  with  them. 

Bhtitarasira  said  •— 

'  15.  The  words  uttered  by  you  do  not 
recommend  themselves  to  me.  (However) 
O  ruler  of  men,  do  what  Is  agreeable  to  you. 
You  shall  have  to  repent  for  acting  accord- 
ing to  these  Avords,  for  words  fraught  with 
siith  impiety  cAnnot  bring  in  prosperity. 

|6,  All  this  h^s  been  foreseen  by  the 
learned  Vidura,  who  follows  the  path  of 
learning  and  wisdom.  The  great  calamity 
which  would  cause  th*  destrutiipn  6f  the 
Kshatrya-lives  comes  as  willed  by  I^a^e. 

Vaishampayana  said :-- 

17.  Having  said  this  th^  weak-minded 
Dhritarastra  considered  that  Fate  was 
supreme  (in  this  world.)  Tteking  (Dhrt- 
tarastra)»  deprived  of  his  (good)  sense  by 
Fate  and  obedient  to  the  words  of  his  son, 
loudly  commanded  his  men,  (saying), 

18.  "  Build  with  all  care  as  sppn  ^ 
possible  an  Assembly-Hall  of  the  most  heau- 
ttf^l  description  to  be  called  •*  Crystal -gate 
Palace"  with  one  thousand  pillers  and  one 
thousand  gates, — decked  with  gold  and 
Vaidurya  gems  and  extending  two  miles  in 
length  and  two  miles  in  breadth."  ' 

19.  Hearing  Cthe  cdmmand),  thousands 
of  wise  and  skillful  artificers  soon  built  the 
palace  with  the  greatest  alacrity.     Having 

.MIt    it,    Ihey    brought  there  every  kind  of 
article. 

20.  They  (then)  gladly  informed  the  king 
that  the  Sabha  was  ready,— it  has  been  made 
delightful  and  beautiful,  and  it  had  been 
furnished  with  every  kind  of  gems  and 
ooveredi  with  many  cok)ured  carpets  inlaid 
with  gold. 

21.  Thereopon  the  ruler  of  men, 
Dhritarastra,  thus  spoke  to  his  chief 
minister,  the  learned  Vidura,  "Going  (to 
Indraprastha),  soon  bring  the  prince 
Yuddishthira  here  at  my  command. 

22.  Coming  here  with  his  brother?,  let 
him  sec  my  this  beautiful  Assembly- Hall 
furnished  with  countless  gems  and  jewels 
and  with  costly  be^s  and  carpets.  Let 
then  a  friendly  match  at  dice  be  played  in 
that  HaM." 

Thus  0nds  the  fifty  six  chapter,  fetching 
Vudkisthita,  in  the  Dyuta  of  the  Sabha 
Parva, 


CHAPTER    LVII. 

(DYUTA  ^kR\K)--Conttnued. 

Vaiskampayana  said  :— 

1.  The  king  Dhritarastra,  knowing  the 
inclinations  of  his  son  knd  considering  also 
that  Fate  was  unavoidable,  acted  in  this 
way. 

2.  The  foremost  of  all  learned  men,  Vi- 
dura, did  not  approve  the  words  of  his  bro- 
ther so  unjustly  uttered ;  and  he  then  thus 
spoke  to, him. 

Vidura  said  :— 

3.  O  king.  I  do  not  approve  of  your  this 
cornmand.  Do  not  act  thus.  I  am  afraid 
this  will  bring  about  the  destruction  of  our 
race.  ,0  ruler  of  men,  I  apprehend  that  your 
sons  will  lose  unity  from  tliis  match  at  dice  ; 
and  dissension  will  certainly  arise  amongst 
them. 


Dhritarastra 

4,  O'Khattwa,  if  Fate  be  not  unfavour- 
able to  me,  this  quarrel  will  not  certainly 
grieve  me.  The  whole  universe  moves  at 
the  will  of  its  Creator,  but  (it  moves)  under 
the  controlling  influence  of  Fate.  It  is  not 
free, 

5.  Therefore  O  Vidura,  going  to  the 
king  (Yudhisthira),  soon  bring  (here)  the 
invincible  son  of  Kunti,  Yudhisthira. 

Thus     ends    the  fifty  seventh    chapter, 
fetching  of  Yudhisthira t  in  the  Dyuta  of  the 
Sabha  l^arva. 


CHAPTER    LVIIl. 
(DYUTA  PARVA)  ^Continued. 

Vaishampayana  said  :-- 

1.  Thus  commanded  against  his  will 
by  king  Dhritarastra,  Vidura  started  for 
(the  palace  of)  the  wise  Pandavas  by  means 
of  quiet  and  patient  horses  of  best  species, 
posessing  great  speed  and  strength. 

2.  The  greatly  intelKgent  (Vidura) 
proceeded  by  the  way  leading  to  the  city  of 
the  Pandavas  ;  and  having  arrived  there, 
he,  being  duly  worshiphed  by  the 
Brahmanas,  entered  the  city. 

3,  Coming  to  the  royal  palace  which  was 
like  the  palace  of  Kuvcra,  the  virtuous- 
minded  (Vidura)  went  to  the  son  of  Dharma^ 
Yudhisthira. 

4,  The  illustrious  and  enemiless  descen* 
dant  of  Ajamira,  ever  devoted  to  truth,  re- 


SABHA  PARVA. 


17 


vercntially  saluted  Vidura  and  asked  him 
About  the  welfare  of  Dhritarastra  and  his 
sons. 

Tudhisthira  said  :— 

5.  O  Khatt\»a,  your  mind  seems  to  be 
cheerless.  Do  you  come  in  peace  ?  Are  the 
sons  (of  Dhritarastra)  obedient  to  their  old 
father?  Are  the  people  obedient  to  his 
(Dhritarastra 's)  rule  ? 

Vidnra  said'— 

6.  The  illustrious  king  with  his  sons  is 
well.  Sorrounded  by  his  relatives,  he  reigns 
like  Indra.  O  king,  tne  illustrious  monarch  is 
happy  with  his  sons  who  are  all  obedient 
to  him.  But  he  is  bent  upon  his  own 
aggrandisement. 

7.  The  Kunu  king  h^s  commanded  me 
first  to  enquire  after  your  peace  and  pros- 
perity, and  then  to  tell  you  on  his  behalf  the 
following.  (He  says  to  you),  "The  Assembly- 
Hall  of  your  cousin  (built  by  me)  is  equal 
to  your  Sabha.  Therefore,  (come)  and  see  it* 

8«  O  son  of  Pritha,  coming  there  enjoy 
the  palace  and  play  a  friendly  match  at  dice 
with  your  cousins.  We  shall  be  very  happy 
at  your  arrival,  so  will  be  all  the  Kurus 
assembled  there.*' 

9.  O  king,  you  will  see  there  all  those 
gamblers, — -those  cheats  who  have  been 
brought  there  by  the  illustrious  king  Dhri- 
tarastra. I  have  come  here"  for  this.  Let 
the  king's  command  be  approved  by  you. 

Ynihinttira  said  :— 

10.  O  Khattwa,  gambling  may  produce 
quarrel.  Knowing  this,  who  is  there  who  will 
consent  to  gamble?  What  do  you  think 
proper  for  us  to  do  7  We  are  all  obedient 
to  your  advice. 

Vidara  said  :— 

II*  I  know  gambling  is  the  root  of  all 
niyscry.  I  tried  to  dissuade  the  king  from 
»^    The  king,  however,  has  sent  me  to  you. 

0  learned  man,  knowing  all  this,  do  what 
'5  good. 

Tudhisthira  said  :^ 

1 2*  Besides  the  sons  of  king  Dhritarastra 
who  are  the  other  dishonest  gamblers 
that  are  present  there  to  play  ?     O  Vidura, 

1  ask  you,teIl  us  who  are  the  men  with  whom 
^c  shall  have  to  play  staking  hundreds  upon 
hundreds. 


Vidwa'said :— 


13*  O  king,  expert  in  dice,  with  gteat 
^ill  of  hand,  ever  desperate  at  stakes 
Jj«  Gandhara  king,  Sakimi,  Viving^ti, 
Chitrasena,  king  Satyavrata,  Puramitra 
^^^  Jaya  (these  are  present  there). 


Yndhisthira  said  :— 

14.  It  appears  that  some  of  the  most 
deoperate  and  terrible  gamblers  who  always 
depend  on  deceit  (in  their  play)  are  present 
there.  The  whole  universe,  however,  is 
at  the  will  of  its  creator  under  the  control 
of  Fate.     It  is  not  free. 

15.  O  learned  man,  I  do  not  desire  to 
engage  in  gambling  at  the  command  of 
king  Dhritarastra,  for  a  father  always 
wishes  to  benefit  his  son.  You  are  our 
master,  O  Vidura,  tell  me  what  is  proper 
(for  us  to  do). 

16.  I  am  unwilling  to  gamble.  I  will  nott 
do  it  (gamble)  unless  the  wicked  Sakuni  dotfl 
not  challenge  me  in  the  Sabha.  If  however 
he  challenges  me,  \  will  never  refuse.  This 
is  my  settled  and  eternal  vow. 

Vaishampayana  said  :— 

17.  Haying  said  this  to  Vidura,  Dharma** 
raja  (Vudhisthira)  commanded  that  prepara-« 
tions  for  his  journey  might  be  soon  made. 
The  next  day  accompanied  by  his  relative? 
and  attendants  and  taking  with  him  Drau- 
padi  and  the  women  of  the  household  he 
started  (for  Hastioapur.) 

18.  .  "As  a  brilliant  body  falling  before 
the  eye  deprives  the  power  of  seeing, 
so  does  Fate  our  reason.  Man,  tied  as  it 
were  with  a  cord,  submits  to  the  sway  of 
Providence." 

19.  Having  said  this,  the  chastiser  of  foes 
Vudhisthira,  went  with  Khattwa  (Vidura) 
without  deliberating  over  the  summons  (of 
Dhritarastra). 

20.  The  slayer  of  hostile  hosts,  the  son 
of  Pritha,  the  Pandava  (Vudhisthira), 
attired  in  royal  robes  and  ridine  on  the  car 
presented  to  him  by  the  Valhika  king, 
started  with  his  brothers. 

21.  Summoned  by  Dhritarastra  an4 
impelled  by  what  has  been  ordained  by 
Time  and  blazing  with  royal  prosperity,  the 
king  with  the  Brahmanas  walking  before 
him  went  (from  his  city). 

22.  Arriving  at  Hastinapur,  he  went  to 
the  Dhritarastra's  oa^ace.  The  high-souled 
Pandava  (Vudhisthira)  then  met  Dhritat 
rastra, 

23.  Bhisma,  Dr<^na»  Kama  and  Kripa. 
The  lord  (Vudhisthira)  also  met  the  son  of 
Drona  (Ashwathama) ;  he  duly  saluted  aA4 
embraced  all  of  them  and  was  saluted  an4 
embraced  by  them  in  retura. 

34.  The  greatly  powerful  and  mighty 
armed  (hero)  thei>ni«t  Somadattat  Duryo-^ 
dhana,  Salya,  the  son  of  Savala  (Sakuni), 

25.     And  the  other    monarchs   that  had 
I  arrived  there  before    him ;  and    also  the 


78 


MAHABHARATA. 


brave     Diishyasana    aild     all     his     Other 
cousins  i 

26.  Also  Jay^idhratha  and  all  other 
Kurus.  Then  the  mighty  armed  hero» 
surrounded  by  all  his  brothers, 

27.  Entered  the  palace  of  the  wise  kinjj 
Dhritarastra,  and  saw  there  lady  Gandharii 
ever  obedient  to  lier  husband, 

28.  Surrounded  by  her  daughters-in-law 
like  Rohini  by  the  stars.  Having  saluted 
Gandhari  and  having  been  blessed  by  her 
in  return) 

29.  Hf*  saw  his  old  father  (Uncle,  Dhrita- 
rastra), the  great  lord  whose  knowledge  was 
his  eye. 

30.  O  king,  the  monarch  (Dhritarastra) 
smelt  his  head  as  also  tliose  of  the  four 
other  Kuru  princes, — the  Panda vas,  Bhima 
being  at  their  head. 

31.  O  king,  seeing  those  best  of  men, 
the  handsome  Pandavas,  all  the  Kurus 
became  exceedingly  glad. 

32.  Commanded  by  the  king  Dhritaras- 
tra, the  Pandavas  retired  to  rooms,  adorned 
^ith  gems  and  jewels.  Here  the  ladies  of 
the  household  with  Dushala  (Duryodhana's 
sister)  at  their  head  visited  them. 

33.  Seeing  the  blazing  and  splendid 
beauty  and  prosperity  of  Jagmaseni 
(Draupadi),  Dhritarastra  s  daughters-in-law 
were  filled  with  jealousy  and  became 
cheerless. 

34.  Having  conversed  with  the  ladies, 
those  best  of  men  (then)  went  through  their 
daily  physical  exercises,  and  ihejf  then  per- 
formed the  usual  daily  religious  rites. 

35.  Having  performed  their  daily  rites 
ana  decked  their  body  with  excellent 
Chandana,  and  having  desired  to  secure 
^food  luck  and  prosperity  they  caused 
Brahmanas  to  utter  benedictions.  Then 
having  eaten  best  food,  they  retired  to  the 
steeping  appartments. 

36—37.  lliose  best  of  the  Kurus,  those 
subjugators  of  hostile  towns,  were  sung 
into  sleep  by  beautiful  damsels.  Receiv- 
ing what  came  in  due  succession,  they  passed 
that  delicious  night  in  pleasure  and  sport. 
Having  awakened  by  the  sweet  music  of  the 
bards,  they  rose  from  their  bed  after  rest. 

38.  Having  passed  the  day  in  happi- 
ness, they  rose  in  the  morning  and  having 
performed  the  usual  rites,  they  entered 
the  Sabha  and  were  saluted  by  those  Who 
assembled  there  for  gambling. 

Thui  ends  the  fift^  eighth  chapter^  the 
arrival  of  Yudhisthtra,  in  the  Dyuta  of  the 
Sabha  Parva, 


CHAPTER    LIX. 
(DYUTA  PXRW A)— Continued. 

Vaishampayana  said  :— 

I — 2.  Having  entered  the  Sabha,  tlie  sons 
of  Pritha  with  Yudhisthira  at  their  head 
met  all  the  kings  that  were  present- there. 
Worshipping  all  those  that  deserved  to  be 
worshipped  and  saluting  others  as  each 
deserved  according  to  his  age,  they  took 
their  seats  on  pure  seats  covered  with  costly 
carpets. 

3.  When  they  were  seated,  and  when 
the  kings  took  their  seats  also,  the  &on  of 
Suvala,  Sakuni,  thus  spoke  to  Yudhtsthira. 

Sakoni  said  :— 

4.  O  king,  the  Assembly  is  full.  All  was 
waiting  for  you.  O  Yudhisthira,  let  now 
the  dice  be  cast  and  the  rules  of  play  be 
fixed. 

YadhistMra  said  :— 

5.  O  king,  deceitful  gambling  ts  a  stn. 
There  is  no  Kshatrya  prowess  (to  oe  found) 
in  it.  There  is  certainly  no  morality  in  it  ; 
why  then  are  you  prabing  gambling  ? 

6.  O  Sakuni,  the  wise  men  do  not  praise 
the  pride  that  gamesters  feel  in  deceitful 
play.  Do  not  like  a  cruel  man  defeat  us  by 
deceitful  means. 

Sakimi  said  :— 

7 — 8.  That  high  mindtd  player,  who 
knows  the  secrets  of  winning  and  losing, 
who  is  skilled  in  baffling  the  deceitful  arts 
of  those  with  whom  he  plays,  and  who  is  united 
with  the  various  operations  which  gamb- 
ling consists  of,  knows  truly  the  play  and 
suners  all  in  course  of  it.  O  son  of  Pritha. 
it  is  the  staking  of  dice  that  may  be  lost 
and  won,  and  which  may  injure  us.  And  it 
is  for  this  reason  gambling  is  considered  to  be 
a  fault.  'Hierefore,  O  king,  let  us  begin  the 
play.  Fear  not,  let  the  stakes  be  fixed.  Do 
not  make  any  further  delay. 

Yudhistliira  said  :— 

9 — 10.  Tliat  best  of  Rishis,  the  son  of 
Asita,  Dcvala,  who  always  instructs  us  about 
all  those  acts  that  may  lead  (men)  to  heaven, 
hell  or  to  the  other  regions,  has  said  that  it  is 
sinful  to  play  deceitfully  witli  a  gamester. 
The  best  sport  is  to  obtain  victory  in  a 
righteous  battle.    Gambling  is  not  a  sport. 

IX.  Those  that  are  respectable  do  not 
use  the  Mlecha  language,  nor  do  they  adopt 
deceiptfulness  in  their  behaviour.  Tlie  art 
of  honest  men  is  to  carry  on  a  war  without 
crockedness  or  cunning. 


SABHA    PaRVa. 


79 


12.  O  Snkuni,  by  playing  desparately 
do  not  decietfully  win  from  us  that  wealth 
\\iih  which  according  to  our  ability  we  try 
to  benefit  the  Brahmanas.  Even  enemies 
should  not  be  vanquished  by  desperate 
stakes  in  a  decietful  play. 

13.  I  do  not  desire  to  have  happiness  or 
wealth  by  means  of  cunning.  The  conduct 
of  one  that  is  a  gamester,  even  if  his  playing 
be  without  decietful ness,  should  still  never 
be  praised* 

Sakniii  said  :— 

14.  O  Yudhi&thira,  it  is  with  the  desire 
of  vanquishing,  which  is  (of  course)  not  a 
very  honest  motive,  that  a  high-  born  man  ap- 
proaches another  (like  him)  ;  so  does  a 
learned  man  an  ignorant  one  ; 

15.  O  Yudhisthim,  so  also  a  man  skilled 
in  dice  approaches  one  who  is  not  so  from 
the  desire  of  vanquishing  (his  opponent). 
One  who  is  conversant  with  the  truths  of 
science  approaches  another  that  is  not  from 
the  desire  of  victory,  which  is  scarcely  an 
honest  motive ; 

16.  O  Yudhisthira,  so  also  a  roan  skilled 
in  weapons  approaches  one  who  is  not  so  ; 
so  does  a  strong  man  a  weak  one.  This  is 
the  practice  in  every  contest.  The  victory 
is  (always)  the  motive. 

17.  If,  therefore,  in  approaching  me  to 
play,  you  consider  that  I  am  actuated  by 
dishonest  motives,  and  if  you  are  afraid, 
then  desist  from  the  play. 

Tudhistliira  said  :— 

18.  O  king,  challanged,  I  do  not  with- 
draw ;  this  is  my  established  vow.  (I  know) 
Fate  is  (all)  powerful.  We  are  all  under  the 
sway  of  Fate. 

19.  In  this  Assembly  with  whom  am 
1  to  play  ?  WIto  is  there  who  can  stake  equally 
with  me  ?     I^t  the  play  b^in  (with  him). 

Doryodhana  said  :— 

20.  O  king,  I  shall  supply  gems  and 
jewels  and  wealth,  and  my  uncle,  Sakuni, 
will  play  the  dice  on   my  behalf. 

YndUsthira  said  :— 

21.  Gambling  by  one  on  anotber^s  behalf 
seems  to  me  to  be  contrary  to  rule.  O 
learned  man,  you  too  will  admit  this.  If, 
however,  you  still  desire  it,  let  the  play 
begin. 

Thus  ends  the  fifty  ninth  chapter,  the 
coloqiiy  between  Yual.iithira  and  Sakuni, 
in  the  Dyuta  of  the  Sabha  Parva. 


CHAPTER  LX. 
(DYUTA  PAKW A)-^Continued. 

Vaislxampayana  said  :— 

1.  When  the  play  commenced,  all  the 
kings,  Dhritarastra  being  at  their  head, 
took  their  seats  in  that  Assembly-Hall. 

2.  O  descendant  of  Bharata,  Bhisma, 
Drona,  Kripa,  the  high-soulcd  Vidura  fol- 
lowed their  example  with  cheerless  heart. 

J2'    Those  lion -necked  and  greatly  efful- 
gent    (kings)    took   their    seats    separately 
and  in  pairs  on  many   high  (royal)  seats  of 
various  make  and  colour. 

4.  O  king,  that  Assembly- Hall  looked 
beautiful  with  the  assembled  monarchs  like 
the  heaven  with  a  conclave  of  greatly  fortu- 
nate celestials. 

5.  O  great  king,  they  were  all  heroes, 
they  were  all  learned  in  the  Vcdas,  and  they 
all  bore  resplendent  countenances.  The 
friendly  match  at  dice  then  commenced  (in 
due  form). 

Tudhisthira  said  :— 

6.  O  king,  this  excellent  and  most 
valuable  chain  of  pearls,  so  be;iiitiful  and 
adorned  with  gold  and  procured  from  the 
ocean  by  churning  it, 

7.  O  king,  is  my  stake.  O  great  king, 
what  is  your  counter  stake, — the  wealth  with 
which  you  wish  to  play  with  me  ? 

Doryodhana  said  :— 

8.  I  have  many  jewels  and  much  wealth, 
but  1  am  not  proud  of  them.  However,  let 
yourself  win  this  stake. 

Vaishampayana  said  :— 

9.  Thereupon  Sakuni,  well-skilled  in 
dire,  U  ok  up  the  dice  and  said  to  Vudhibthira, 
**  Lo,  1  have  won  it  !" 

Thus  ends  the  Sixtieth  chapter ^  the, 
commencement  of  the  play^  in  the  Pyuta 
of  the  Sabha  Parva, 


CHAPTER    LX  I. 
(DYUTA  PM^MKS— continued. 

Tudhisthira  said  :— 

1.  O  Sakuni,  3'ou  have  won  this  staled 
by  unfair  means^  Do  you  feel  pride  for  it  ? 
Let  us  play,  staking  thousands  and  thou-r 
sands. 

2.  O  king,  I  have  many  beautiful  jars, 
each  filled  with  one  thousand  Nishhas  (gold 


8o 


MAHABIIARAtA. 


coins).  I  have  in  my  treasury  inexhaustible 
gold,  and  much  silver  and  other  minerals. 
This  is  the  wealth  with  which  1  shall  (now) 
stake  with  you. 

Vaishampayana  said  :— 

3.  Having  been  thus  addressed,  Sakani 
thtis  spoke  to  the  perpetuator  of  the  Kuru 
race,  the  eldest  Pandava  of  undeterioraling 
glory,  "  Lo,  1  have  won  ?" 

Yudhisthira  said  :— 

4 — 6.  This  my  sacred,  victorious  and 
royal  car,  which  gladdens  the  heart  and 
which  brought  us  here,  which  is  equal  to 
one  thousand  cars,  which  is  symmetrical  in 
make  and  covered  with  tiger's  skins,  which 
is  furnished  with  excellent  wheels  and  flag- 
staff, which  is  beautiful  and  adorned  with 
small  bells,  the  clatter  of  the  wheel  of  which  is 
like  the  roars  of  clouds  or  the  ocean  and 
which  is  drawn  by  eight  noble  steeds  re- 
nowned all  over  the  kingdom, — (the  steeds) 
that  are  white  as  the  moon-beam  and  from 
whose  hoofs  no  earthly  being  can  escape,— 
this.  O  king,  is  my  wealth  with  which  1 
shall  (now)  stake  with  you. 

Vaishampayana  said  :— 

7,  Having  heard  this,  and  adopting  un- 
fair means,  Sakuni,  ever  ready  with  the 
dice  said  to  Yudhisthira,  "  Lo,  i  have 
won  1" 

Yudhisthira  said  :— 

8.  1  have  one  hundred  thousand  serving 
girls,  who  are  all  young  and  all  adorned 
with  golden  bracelets  on  their  wrists  and 
upper  arms,  who  have  Nishkas  and  other 
ornaments, 

9—10.  And  also  costly  garlands  round 
their  necks,  who  are  atdred  in  rkrh  garment* 
and  annointed  with  sandal  paste,  who  are 
well-skilled  in  sixty  four  elegant  arts»,  speci* 
ally  in  dancing  and  singing,  and  who  wait 
upon  and  serve  at  my  command  the  celestials, 
the  Snatakas  and  the  kmgs.  With  this 
wealth,  1  shall  (now)  stake  with  you. 

Vaishampayaaa  said  *'— 

11.  Having  heard  this  and  adopting 
unfair  means.  Sakuni,  ever  readj  with  the 
dk»,  said  to  Yudhisthira,  **  Lo,  I  have  won  !*i 

Yudhisthira  said  r— 

12.  I  have  thousands  of  serving  men^ 
skilled  in  waiting  upon  guests,  who  are 
aiw^s  attired  in  silken  robes, 

13.  Who  possess  wisdom  and  mtelKgence, 
wlioareself-cofilrolled,  youi^,  adorned  u4th 
ear-rings  and  who  feed  all|^uests  with  plates 
and  dishes  in  hand.  With  this  wealth,  O 
king,  i  shaU  (now)  sti^e  with  you. 


Vaishampayana  said  f— 

14.  Having  heard  this  and  adoptit^f 
unfair  means,  Sakuni,  ever  ready  with  the 
dice,    said    to  Yudhisthira,    **  Lo,    I    hav« 


won  '." 

Yndhisl^ira  said  :— 

15.  O  son  of  Suvala,  I  have  ofte  thou- 
sand musty  elephants  with  golden  girdles, 
who  are  adorned  with  ornaments,  who  have 
the  marks  of  the  lotus  on  their  temples* 
necks  and  other  parts  and  who  are  adorned 
with  golden  garlands, 

16 — 17.  Who  possess  fine  (white)  tusks, — 
tusks  like  plough -shafts,  who  are  worthy  of 
carrying  kings  and  capable  of  withstand- 
ing every  kind  of  noise  on  the  field  ol 
battle,  who  have  huge  bodies,  who  are 
capable  of  battering  down  the  walls  of  the 
hostile  cities,  who  are  of  the  colour  of  newJy 
formed  clouds  and  each  of  whom  possesses 
eight  female  elephatits.     With  this  wealth, 

0  king,  1  shall  (now)  stake  with  you. 

Vaishampayana  said  :— 

18.  Having  heard  this  and  adopting 
unfair  means,  Sakuni,  ever  ready  with  the 
dice,  said  to  Yudhisthira,  **  Lo.  1  have 
won  !" 

Yudhisthira  said  :— 

19.  I  have  as  many  cars  as  elephAnts. 
all  furnished  with  golden  poles  and  flag- 
staffs,  and  also  well-trained  horses  and  car- 
warriors  who  fight  wonderfully. 

20.  And  each  of  Whom  receives  one^  thou* 
sand  coins  as  his  monthly  salary  whether  he 
fights  or   not.     With  this   wealth,    O   king^. 

1  shall  (now)  stake  with  you, 

Vaishampayana  said ;— 

21.  Having  heard  this  and  adopting 
unfair  means,  Sakuni,  ever  ready  wiih  the 
dice,  said  to  Yudhisthira,  **  Lo,  I  have 
won  V* 

Yudhisthira  said  :-- 

22 — 23.  The  steeds  of  the  Tiftiri,  Kal^ 
masha  and  Gaftdharvn  breeds*  adorned  with 
golden  garlands,  all  of  whom  were  gladfy 
presented  to  the  wielder  of  the  Gandiva 
(Aryuna)  by  the  chastiser  of  foes,  Chitra- 
ratha,  who  was  vanquished  and  subdued  in 
battle  ?— with  thts  weahh,  O  king,  1  shall 
(now)  stake  with  you. 

Vaishampayana  said  :— 

1^4.  Having  henrd  this  and  adopting 
unfair  means,  Sakuni,  ever  ready  wiih  th* 
dice,    «;aid    lo  YudhlsUufa,    *'  Lo,     1     have 


won  ; 


tM 


SABHA   PARVA. 


if 


Tudhisthira  daid  t— 

25.  I  have  ten  thousand  wagi^ons  and 
Vehicles  to  which  are  yoked  draught  animals 
of  the  foremost  breed. 

26.  1  have  soldiers  picked  up  by  thou- 
sands from  each  order  who  are  all  brave  and 
who  are  endued  with  the  prowess  of  (great) 
heroes, 

27.  And  who  drink  milk  and  eat  good 
rice.  They  are  sixty  thousands  in  number, 
and  all  of  them  possess  broad  chests.  With 
this  wealth,  O  king,  I  shall  (now)  stake  with 
you. 

Vaishampayana  said  :-- 

28.  H.ivinfj  heard  this  and  adopting  un- 
fair means  Sakuni,  ever  ready  with  the 
dice,    said    to    Yudhisthirai    "  Lo,    I    have 


won 


I" 


Yudhisthira  said  :— 

29— 30'  I  have  four  hundred  Nidhts 
(very  valuable  jewels)  encased  in  sheets  of 
copper  and  iron  ;  each  one  of  them  is  equal 
to  five  Dratinikas  of  the  costliest  and  purest 
gold  leaf  of  the  Jatampa  kind.  With  this 
wealth,  O  king,  I  shall  (now)  stake  with 
you. 

Vaishampayana  said  :— 

31.  Having  heard  this  and  adopting 
unfair  means,  S;iktmi,  ever  ready  with  the 
dice,  said  to  Yudhisthira,  "Lo,  I  have 
won  !" 

Thus  ends  the  sixty  first  chapter,  the 
gambling  match,  in  the  Dyuta  of  the  Sabha 
Parva, 


CH  AFTER   LXII. 
(DYUTA  Y^AKV\)-^ContinHed. 

Vaishampayana  said :— 

1.  During  the  course  of  this  fearful  g;im- 
bhng,  which  was  certain  to  bring  about  utter 
turn,  that  dispeller  of  ail  doubts,  Vidura, 
rhus  spoke  (to  Dhritarastra). 

Vidura  said  :— 

2.  O  great  king,  O  descendant  of  Bha. 
rata,  attend  to  what  I  say,  although  it  may 
not  be  agreeable  to  you  like  medicine  to  one 
who  IS  at  the  point  of  death. 

3-  When  this  sinful  wretch  Duryodhana. 
tills  destroyer  of  the  Bharata  race,  cried 
like  jackal  immediately  after  his  birth,  it 
was  well-known  that  he  had  been  ordained 
to  bring  about  the  destruction  of  30U  all. 

11 


4.  A  jackal  Is  living  in  your  house  in  the 
form  of  Duryodhana.  You  do  not  know 
this  out  of  folly*  Listen  to  what  Kavya 
(Sukra)  said. 

5.  Those  that  collect  honey,  having  re- 
ceived what  they  seek,  do  not  (at  all)  mark 
that  they  are  about  to  fall  (down  from  the 
tree).  Ascending  dangerous  heights  and 
being  deeply  engaged  Ih  what  they  seek, 
they  fall  down  and  perish. 

6.  He  (Duryodhana)  too,  maddened 
with  the  grambling,  is  absent-minded  (in  the 
pursuit  of  the  play)  like  the  collector  of 
honey.  He  does  not  mark  its  (future)  conse* 
quences.  Creating  hostilities  with  these  great 
car'Warriors,  he  does  not  see  tlic  fall  (which 
is  before  him). 

7.  O  greatly  wise  one,  it  is  known  to  you, 
that  amongst  the  Bhojas,  (there  is  a  custom) 
of  abandoning  a  son,  who  is  unworthy  of 
their  race,  for  (the  sake  of  the  general)  good 
of  the  people. 

8.  The  Andhakas,  the  Vadavas  tli€ 
Bhojas,  uniting  together,  abandoned  Kansa. 
At  the  request  (of  the  whole  tribe)  Kansa 
was  killed  by  that  slayer  of  foes,  Krishna. 

9.  Knowing  this,  they  all  became  excee- 
dingly happy  for  one  hundred  years.  Let 
Sabyasachi  (Aryui\a)  kill  Suyodhana 
(^Duryodhana)  at  your  command. 

10.  Let  the  Kurus  be  glad  and  pass 
their  time  in  happiness  by  the  death  of  this 
wretch.  O  king,  purchase  these  peacocks 
(Pandavas)  at  the  exchange  of  this  crow 
(  Duryodhana  )  ;  and  buy  these  tigers,  tlie 
Pandavas,  at  the  exchanp^e  of  this  jackal 
(Duryodhana).  Do  not  sink  into  the  ocean 
of  grief. 

11.  For  the  sake  of  a  family  a  member 
(of  that  family)  may  be  sacrificed  ;  for  the  sake 
of  a  village,  a  family  may  be  sacrified  ;  for 
the  sake  of  a  town,  a  village  may  be  sacrific- 
ed ;  and  for  the  sake  of  one's  own  soul,  the 
earth  may  be  sacrificed. 

12.  The  omniscient,  the  knower  of  aJl 
creatures'  thoughts,  the  terror  to  all  foes^ 
Kavya,  thus  spoke  to  the  great  Asuras  (to 
induce  them)  to  abandon  Jamba  (Asura). 

13—14.  It  is  said  that  a  (certain)  king, 
having  (first)  made  some  wild  birds  which 
used  to  vomit  gold  to  take  up  their  quarters  in 
his  own  house,  killed  them  afterwards  from 
temptation,  O  chastiser  of  foes,  blinded  by 
temptation  and  by  the  desire  of  enjoyment 
he  destroyed  both  his  present  and  future  for 
the  s:ike  of  the  gold.  O  king,  O  monarch, 
like  that  king,  do  not  persecute  tlie  Pandavas 
from  the  desire  of  gain. 

15—16.  O  descendant  of  Bliarata,  from 
(this)  folly  you  will  have  to  repent  after- 
wards  like  the  nuin    who   killed   the   birds. 


82 


mahabharata. 


Like  the  'flower-seller  who  plucks  (flowers) 
from  trees  that  he  cherishes  with  affection 
from  day  to  day,  continue,  O  king,  to  pluck 
flowers  from  the  Pandavas.  Do  not  burn 
them  to  their  roots  like  the  fire-producing 
wind  which  reduces  every  thing  to  char- 
coal. Do  not  go  to  the  abode  of  Yama  with 
your  sons,  ministers,  and  forces. 

17.  O  descendant  of  Bharata,  who  is 
capable  of  fighting  with  the  sons  of  Pritha 
if  they  stand  together?  O  king,  not  to 
Bpeak  of  others,  even  the  chief  of  the  celes- 
tials with  all  the  celestials  cannot  do  it. 

Thus  ends  the  sixty  second  chapter,  the 
words  of  Vidura,  in  tne  Dyuta  of  theSabha 
Parva, 


CHAPrrER    LXIII. 
(DYUTA  V\l^W\)''Continued, 

Vidnra  said  :— 

t.  Gambling  is  the  root  of  dissensions. 
It  brings  about  disunion.  Its  consequences 
are  frightful.  Taking  recourse  to  it,  Dhri- 
tarastra's  son  creates  for  himself  fearful 
hostility. 

2.  The  descendants  of  Pratipa  and  San- 
tanu  with  the  Valhikas  and  their  fearful 
troops  all  will  be  destroyed  for  the  fault  of 
Dui^odhana. 

3.  In  consequence  of  this  intoxication, 
Duryodhana  forcibly  drives  away  luck  and 
prosperity  from  his  kingdom  like  an  in- 
furiated bull  who  breaks  his  own  horns. 

4.  O  king,  that  brave  and  learned  man, 
who  follows  another  man's  heart  disregard- 
ing his  own  foresight,  sinks  into  terrible 
affliction  like  the  man  who  goes  into  the  sea 
in  a  boat  guided  by  a  child. 

5.  Duryodhana  is  gambling  with  the 
Panda va  (Yudhisthira),  and  you  are  in  ecs- 
tacy  of  joy  that  he  is  winning.  It  is  such 
suoce^  that  begets  war  which  (Anally)  ends 
in  ihe  destruction  of  men. 

.6.  This  fascination  that  you  have  well -de- 
vised will  lead  to  fearful  results.  You  have 
by  these  counsels  brought  on  great  affliction 
to  your  heart.  This  quarrel  with  Yudhisthira, 
who  is  so  nearly  related  to  you, — even  if  you 
have  not  foreseen  it, — ^is  still  approved  by 
you. 

7.  O  descendant  of  Santanu,  O  descen- 
dant of  Pratipa, listen  in  this  assembly  of  the 
Kurus,  to  the  words  of  wisdom.  By  following 
a  wretch,  do  not  enter  into  the  terrible  fire 
|hat  has  blazed  forth. 


8.  When  the'Pandava,Ajatsatru  (Vudhis-' 
thira),  intoxicated  with  dice,  will  be  angry, 
so  will  be  Bhima,  Aryuna  and  the  twins 
(Nakula  and  Sahadeva),  who  (I  say)  will 
be  your  island  (refuge)  in  that  hour  of  con- 
fusion ? 

9.  O  great  king,  you  are  yourself  a  mine 
of  wealth.  You  can  earn  as  much  wealth 
as  you  desire  to  earn  by  not  taking  recourse 
to  gambling.  What  will  you  gain  by  win- 
ning the  vast  wealth  of  the  Pandavas  7  Wirt 
the  sons  of  Pritha,  who  will  be  more  than  all 
the  wealth  they  have  ? 

10.  We  all  know  the  skill  of  the  son  of 
Suvala  (Sakuni)  in  play.  This  mountain- 
king  knows  many  nefarious  methods  of  gam- 
bling. Let  Sakuni  go  back  to  the  place 
whence  he  has  come.  O  descendant  of 
Bharata,do  not  rage  a  war  with  the  Pan- 
davas. 

Thus  ends  the  sixty  third  chapter,  the 
words  of  Vidura,  in  the  Dyutu  of  ili€  S^dJim 
Parva, 


1 


CHAPTER    LXIV. 
(DYUTA  PARVA)— Contiuued. 

Duryodhana  said  :— 

1.  O  Khattwa,  you  are  always  boaiting 
of  the  f  ime  of  our  foes.  You  always  de- 
pricate  the  sons  of  Dhritarastra.  O  Vidura, 
we  know  whose  friend  you  really  are- 
Y  ou  always  disregard  us  as  if  we  are  chil* 
dren. 

2.  That  man  who  wishes  for  the  success 
of  those  that  are  dear  to  him  and  defeat 
of  those  that  are  not  dear  to  him  stands  con- 
fessed. He  is  known  by  his  praise  and 
blame.  Your  tongue  and  mind  betray  your 
heart. 

3.  You  are  kept  by  us  on  our  lap  as  a 
serpent.  Like  a  cat  you  wish  to  injure  him 
who  cherishes  you.  The  wise  men  liave 
said  that  there  is  no  sin  greater  than  that  of 
injuring  one's  supporter.  O  Khattwa,  how 
is  it  that  you  do  not  fear  sin  ? 

4.  O  Khattwa,  having  vanquished  our 
enemies  we  have  gained  great  advantage. 
Do  not  use  harsh  words  towards  us.  Vou 
are  always  willing  to  make  friendship  with 
the  foes,  and  it  is  for  this  reason  that  you  al- 
ways hate  us. 

5.  A  man  becomes  a  foe  By  speaking 
words  that  are  unpardonable.  In  praising 
the  enemy,  the  secrets  of  one's  own  party  is 
never  to  be  di\'ulged.  Therefore,  O  shame- 
less man, why  do  you  obstruct  us  in  this  way  7 
You  are  speaking  whatever  comes  40  your 
mind. 


SABHA    PARVA. 


83 


6.  O  Vidura,  do  not  disregard  us  ;  we 
know  your  mind.  Go, — learn  sitting  at  the 
feet  of  the  old.  Save  the  reputation  that  you 
have  won.  Do  not  middle  with  other  men's 
affafrs. 

7.  O  Vidura,  do  not  disregard  us.  Ima- 
gining that  you  are  our  master,  do  not 
always  tell  us  harsh  words.  O  Vidura,  we 
do  not  ask  you  (to  say)  what  is  for  our  good. 
O  Khattwa,  do  not  irritate  those  that  have 
already  suffered  much  (at  your  hand), 

8.  There  is  but  one  controller  (of  man's 
Destiny),  and  there  is  no  second.  He  con- 
trols even  (the  Destiny  of)  the  child  which  is 
in  its  mother's  womb.  I  am  controlled  by 
Him,  Like  water  that  always  flows  in  a 
downward  course,  I  am  acting  in  the  way 
He  is  directing  me. 

9.  He,  who  breaks  his  head  against  a 
stone-wall  and  he  that  feeds  a  serpent,  is 
guided  in  those  acts  of  his  by  his  own 
reason.  He  who  wants  to  control  another 
by  force  becomes  his  enemy. 

10.  When  advice  is  offered  in  a  friendly 
spirit,  the  learned  man  does  not  (very  much) 
mind  it.  O  descendant  oi  Bharata,  he  who 
sets  fire  to  such  a  highly  inflamable  object 
as  camphor,  can  not  see  its  ashes,  if  he  does 
not  hasten  to  extinguish  the  fire. 

11.  One  should  not  give  shelter  to  one 
who  is  a  friend  of  his  enenfy,  or  to  one  who 
is  always  jealous  of  his  protector.  O  Vi- 
dura, therefore  go  away  wherever  you  like. 
An  unchaste  wife,  however  well-treated, 
(always)  forsakes  her  husband. 

Vidura  said :— 

12.  O  king,  tell  us  (impartially)  like  a  wit- 
ness what  you  think  of  the  conduct  of  those 
who  abandon  men  that  give  them  such  ins- 
truction (as  I  give  you).  The  hearts  of  kings 
are  unsteady.  Granting  protection  first, 
they  strike  with  clubs  afterwards, 

13.  O  prince,  you  regard  yourself  as 
mature  in  intellect.  O  wicked  hearted  man, 
you  consider  me  a  child.  But,coTisider  him 
a  child  who,  having  first  accepted  one  as 
a  friend,  afterwards  finds  fault  with  him. 

14.  Like  an  unchaste  wife  in  the  house 
of  a  well-born  man,  a  wicked-minded  man 
can  never  be  brought  to  the  path  of  recti- 
tude. As  a  husband  of  sixty  years'  can 
never  be  agreeable  to  a  young  wife,  so 
instruction  is  not  agreeable  to  this  chief 
of  the  Bharata  race. 

15.  O  king,  if  you  hereafter  wish  to 
hear  words  that  are  agreeable  to  you  as 
regards  all  good  or  bad  acts,  you  should 
ask  (for  it  to)  women,  idiots,  cripples  or 
all  persons  of  such  descriptions. 


16.  Many  sinful  men  who  speak  agree- 
able words  may  be  had  in  this  world, 
but  a  man,  who  will  speak  words  that  are 
disagreeable  though  fit  as  regimen  or  a  man 
who  will  hear  such  words,  is  very  rare. 

17.  He  is  a  king's  true  friend  who,  dis- 
regarding what  is  agreeable  or  disagreeable 
to  his  master,  conducts  himself  virtuously 
and  utters  what  may  be  disagreeable,  but 
what  may  be  required  as  regimen. 

18.  O  great  king,  drink  that  which  is 
drunk  by  the  honest  and  shunned  by  the 
dishonest, — that  (drink  oO  humility  which 
is  like  a  medicine  that  is  bitter,  pungent, 
burning,  unintoxicating,  disagreeable  and 
revolting.  Drinking  if  (humility),  regain 
your  sobriety. 

19.  I  always  wish  prosperity  and  afflu- 
ence to  the  son  of  Vichitravirya  (Dhrita- 
rastra)  and  his  sons.  Happen  what  may 
to  you,  here  I  bow  to  you.  Let  the  Brah- 
manas  wish  me  well. 

20.  O  descendant  of  Kuru,  this  is  the 
moral  I  carefully  inculcate,  that  the  learned 
men  should  never  enrage  such  adders  as 
have  venom  in  their  eyes. 

Thus  ends  the  sixty  fourth  chapter,  tlu 
sound  counsel  of  Vidura,  in  the  fyuta  of 
the  Sabha  Parva, 


CI  AFTER    LXV. 
(DYUTA  P\R\K)— Continued. 

Sakuni  said  :— 

1.  O  Vudhisthira,  you  have  lost  much 
wealth  of  the-Pandavas.  O  son  of  Kuntt, 
if  you  have  any  other  wealth  which  is  not 
yet  lost,  tell  us, 

Tudhistliira  said  :— 

2.  O  Sakuni,  O.son  of  Suvala,  I  know 
my  wealth  is  untold.  Why  do  you  ask  me 
of  my  wealth  ? 

3 — ^4.  You  can  bet  (with  me)  tens  of 
thousands,  and  millions,  tens  of  millions 
and  billions,  hundreds  of  billions,,  and 
trillions,  tens  of  trillions  and  hundreds  of 
trillions,  tens  of  quadrillions  and  hundreds 
of  quadrillions  and  even  more.  O  king,  I 
will  bet  such  wealth.  With  this  wealth  at 
stake  I  shall  play  with  you, 

Vaishampayana  said  :— 

5.  Having  heard  this  and  adopting  unfair 
means,  Sakuni,  ever  ready  with  the  dice 
said  to  Vudhisthira,  "  Lo,  I  have  won  I" 


84 


MAHABHARATA. 


Tudhisthira  said  :— 

6.  O  son  of  Suvala,  I  have  innumerable 
kine,  horses,  milch  cows  with  claves,  goats 
and  sheep  in  the  country  extending  from 
the  Parnasha  to  the  eastern  bank  of  the 
Sindhu  (river).  With  this  wealth  I  shall 
(now)  play  with  }*ou. 

Vaishampayana  said  i— 

7.  Having  heard  this  and  adopting  un- 
fair means,  Sakuni,  ever  ready  with  the  dice , 
said  to  Yudhisthira,  "Lo,  1  have  won !" 

Tudhiathira  said  :— 

8.  O  king,  I  have  my  city,  the  country, 
land,  the  wealth  of  houses  thereon,  ex- 
cept those  belonging  to  the  Brahmanas,  and 
also  all  those  persons,  except  Brahmanas 
living  tlierein — the  wealth  which  still 
belongs  to  me.  With  all  this  wealth,  O 
king,  I  shall  (now)  play  with  you. 

Vaishampayana  said  :— 

9.  Having  heard  this  and  adopting  un 
fair  means,  Sakuni,  ever  ready  with  the  dice ; 
said  to  Yudhisihira ;  "Lo,  I  have  won  V* 

Tudhisthira  said  :— 

10.  O  king,  these  princes  here,  who 
look  resplendent  in  their  ornaments  and 
their  ear-rings,  and  Nishkas  and  the  royal 
ornaments  on  their  persons  are  still  my 
wealth.  With  this  wealth,  O  king,  I  shall 
(now)  play  with  you. 

Vaishampayana  said  :— 

11.  Having  heard  this  and  adopting  un- 
fair means,  Sakuni, ever  ready  with  the  dice, 
said  to  Yudhisihira,  *'Lo,  I  have  \von?** 

Tudhisthira  said  :— 

\2.  This  youthful,  fair-coloured  Nakula 
with  mighty  arms,  with  lion-Iike  necks, 
and  with  red  eyes  is  now  one  of  my  stakes. 

Sakuni  said  :— 

13.  O  king,  O  Yudhisthira,  tb«  prince 
Nakula  is  dear  to  you.  (Know)  he  is  already 
under  our  subjection  (won  by  us).  With 
what  will  you  now  play  t 

Vaishampayana  said  :— 

14.  Haying  said  this,  Sakuni  cast  the 
dice  and  thus  spoke  to  Yudhisthira,  "Lo,  I 
have  won  !" 

Tudhisthira  said  2— 

15.  This  Sahadeva  administers  justice, 
he  has  acquired  a  repuUtion  for  learning  in 
this  world.  Though  this  prince  does  not 
deserve  to  be  staked  in  play»  yet  with  such 


dear  object  as  my  stake,  I  shall  play,  as  if  he 
is  not  so, 

Vaishampayana  said  :— 

61.  Having  heard  this  and  adopting  un- 
fair means,  Sakuni,  ever  ready  with  the  dice, 
said  to  Yudhisthira,  "Lo,  I  have  won." 

Sakuni  said  :— 

17.  O  king,  the  two  sons  of  Madri  are 
dear  to  you  ;  but  (know  it  for  certain,)  they 
have  already)  been  won  by  me.  It  appears 
Bhimasena  and  Dhananjaya  (Ar^'una),  are 
more  loved  by  you  (than   these  two). 

Tudhisthira  said  :— 

18.  Fool,  disregarding  morality  you 
sinfully  act  in  thus  trying  to  create  disunion 
amongst  us  who  are  all  of  one  heart. 

Sakuni  said  :— 

19.  O  king,  one  who  is  intoxicated  falls 
into  a  pit  and  remains  there,  being  deprived 
of  his  power  of  motion.  O  best  of  the 
Bharata  race,  you  are  senior  to  us  in  age 
and  in  everything,  I  bow  to  you. 

20.  O  Yudhisthira,  know,  gamesters 
in  the  excitement  of  the  play  utter  such 
raving  as  they  would  never  do  in  their  wa- 
king moments  or  in  their  dreams. 

Tudhisthira  said  :— 

21.  He  who  takes  us  like  a  boat  to  the 
other  shore  of  the  sea  of  battle,  who  is  ever 
victorious  over  foes,  who  is  endued  with 
great  activity  and  who  is  the  only  one  hero 
in  this  world  (is  Aryuna).  With  that  Falguni 
as  stake,  O  Sakuni,  though  he  does  not 
deserve  it,  I  shall  (now)  play. 

Vaishampayana  said  :— 

22.  Having  heard  this  and  adopting  un- 
fair means,  Sakuni,  ever  ready  with  the  dice  ; 
said  to  Yudhisthira,  *'Lo,  I  have  won  ?** 

Sakuni  said  :— 

23.  This  foremost  o^  all  wielders  of 
bows,  this  Pandava  Sabyashachi  (Aryuna) 
has  been  won  by  me.  O  king,  O  Pandava» 
play  now  with  (staking)  your  beloved 
Bhima,  the  only  wealth  that  is  now  left 
to  yoit. 

Tudhisthira  said  :-- 

24 — 25.  Though  he  does  not  deserve  to 
be  made  a  stake,  I  shall  now  play  with 
staking  Bhimasena,  the  prince  who  is  our 
leader,  who  is  foremost  in  fight  like  the 
wielder  of  thunder  (Indra),  the  enemy  of 
the  Danavas,  who  is  the  iNustrious  hero  with 
llon^like  neck,  arched  eye-brows  and  ex- 
pansive eyes,  who  is  incapable  of  putting 
up  with  an   insult,  who    is    matcHjcss  in 


SABHA    PARVA. 


8S 


prowess  in  all  the  world,  who  is  the  foremost 
of  all  wielders  of  clubs  and  who  grinds  all 
foes. 

Vaishampayana  said:— 

26.  Having  heard  this  and  adopting 
unfair  means,  Sakuni,  ever  ready  with  the 
dice,  said  to  Yudhisthira;  "Lo  I  have  won  ?" 

Sakuni  said  :— 

27.  O  son  of  Kunti,  you  have  lost  much 
wealth,  horses  and  elephants  with  your 
brothers.  Tell  us  if  you  have  anything 
else  which  you  have  not  as  yet  lost. 

Yndhisthira  said  :— 

28.  I  alone,  the  eldest  of  my  brothers 
and  beloved  of  all  of  them,  am  still  not 
won  (by  you).  If  won  by  you,  I  shall  do 
that  which  one  who  is  won  is  bound  to  do. 

Vaishampayana  said  :— 

29.  Having  heard  this  and  adopting  nn* 
fair  means,  Sakuni,  even  ready  with  the  dice, 
said  to  Yudhisthira  ;  "  Lo  I  have  won  !" 

Sakuni  said:— 

30.  O  king,  you  have  allowed  yourself 
to  be  won, — ^an  act  which  is  worthy  of  a 
sinful  man.  When  there  is  si\\\  wealth 
belonging  to  you,it  is  sinful  to  lose  one's  own 
self. 

Vaishampayana  said  :— 

31.  Having  said  this,  (Sakuni)>  well- 
skilled  in  dice,  spoke  to  all  the  brave  kings 
present  there  of  having  won  all  the  Pan- 
davas  one  after  the  other. 

Sakuni  said  :— 

32.  O  king,  there  is  still  one  stake  dear 
to  you  which  is  not  yet  won.  Bet  Krishna, 
(Draupadi),  the  princess  of  Panchala.  By 
her,  wm  yourself  back. 

Tudhistiiira  said— 

33*  I  shall  (now)  play  with  you  staking 
her  who  is  neither  short  nor  tall,  neillier 
lean  nor  corpulent,  who  possesses  blue  curly 
hair, 

34*  And  eyes  are  like  the  leaves  of  the 
autumn  lotus,  and  fragrance  like  that  of  the 
lily » who  is  like  Sr^e  berseJI  in  symmetry  and 
grace, 

35'  Who  is  such  that  for  her  softness  of 
heart,  wealth  of  beauty  and  virtue,  one  may 
desire  her  for  a  wife. 

3^-  Who  possttses  every  accomplish- 
^cnt,  who  is  compassionate  and  sweet- 
speeched,  who  is  such  that  for  the  acquis- 
tion  of  Dharmat  Artha  and  Kama  one  may 
«*«S!re  her  for  his  wife. 


37.  Who,  retiring  to  bed  last  and  rising 
from  bed  first,  looks  after  the  comforts  <3 
the  cowherds  and  shepherds, 

38.  Whose  face  when  covered  with 
sweat  looks  like  the  lotus  or  the  jessamine, 
whose  waiste  is  like  that  of  the  wasp,  who 
possesses  flowing  hair,  red  lips  and  body 
without  down  ; 

39.  O  king,  O  ^on  of  Suvala,  making 
that  princess  of  Panchala,  the  slender- 
waisted  Draupadi,  as  my  stake,  I  shall 
(now)  play  with  you* 

Vaisliampayana  said  :— 

40.  When  this  was  said  by  the  wise 
Dharmaraja  (Yudhisthira)— "Fie!  Fie!'' 
were  the  words  uttered  by  all  the  elders  that 
were  present  in  the  assembly. 

41.  O  king,  the  whole  assembly  was 
agitated.  The  kings  began  to  grieve. 
Bhisma,  Drona  and  ICripa  were  covered 
with  perspiration. 

42.  Vidura,  holding  his  head  between 
his  hands,  sat  like  one  who  has  lost  his  rea- 
son. He  sat  with  down  cast  face  giving 
away  to  his  own  thoughts  and  sighing  like 
a  snake. 

43.  (But)  Dhritarastra,  being  glad  at 
heart,  could  not  conceal  his  emotions  and, 
asked  again  and  again,  "Is  the  stake  won?" 
"Is  the  suke  won  ?" 

44.  Kama  with  Dushnshana  and  others 
laughed  aloud,  but  tears  began  to  flow  from 
the  eyes  of  all  those  that  were  present  in  tha 
assembly. 

45.  The  son  of  Suvala  (Sakuni),  proud  of 
success,  and  flurried  with  excitement,  re- 
peating "You  have  still  one  stake  dear 
to  you  &c."  said,  "Lo,  I  have  won  !"  He 
then  took  up  the  dice  that  had  been  cast. 

Thus  ends  the  sixty  fifth  chapter^  the 
losing  of  Draupadi,  in  the  Dyuta  of  the 
^ahha  Parva, 


CHAPTER    LXVI. 
(DYUTA  PARVA)  Continued. 

DoTjodliana  said  :— 

I.  Come,  Khat.twa,  bring  here  Draupadi, 
the  dear  and  the  beloved  wile  of  the  Panda - 
vas.  Let  her  be  forced  to  sweep  the  cham- 
bers, and  let  the  unfortunate  woman  remain 
where  our  serving  women  are» 

Vidura  said  :— 

t.  O  wicked  man,  do  you  not  know 
that  by  uttering  such  words  you  are  tying 
^-ourseu  with  cords  ?     Do  you    not  feel  that 


96 


MAHABIIARATA. 


you  are  standing,  on  the  edge  of  a 
precipice?  Da  you  not  know  that  being 
but  a  deer  you  are  provoking  to  anger  so 
many  tigers  ? 

3.  O  greatly  wicked-minded  man,  dead- 
ly venomous  and  an^ry  snakes  are  on  your 
head.  Do  not  provoke  them  any  further 
and  go  to  the  land  of  Yama. 

4.  In  my  opinion  the  slavery  cannot 
attach  to  Knshna  (Draupadi),  as  she  was 
staked  by  the  king  (Yudhisthira)  after  he 
lost  himself  and  ceased  to  be  his  own 
master. 

5.  Like  bamboo  which  bears  fruits  when 
it  is  about  to  die,  this  king,  this  son  of  Dhri- 
tarastra,  wins  this  treasure  at  play*  Intoxi- 
cated (in  play),  he  does  not  perceive  in  his 
these  last  moments  what  enmity  and  fright- 
ful tentjrs  the  dice  bring  in. 

6.  No  man  should  utter  harsh  words,  and 
Ifhus  pierce  the  heart  of  others.  No  man 
should  subjugate  his  enemies  by  dice  and 
l^y  such  other  foul  means.  No  one  should 
utter  such  words, — ^as  give  pain  and  lead 
then  to  hell  and  annoys  others. 

7.  One  man  utters  from  his  lips  words 
that  are  harsh.  Stung  by  them  the  other 
bums  day  and  night.  Those  words  pierce 
the  very  heart  01  another.  Therefore,  the 
learned  men  should  never  utter  such  (harsh) 
words   towards  others. 

8.  Once  at  a  time  a  goat  swallowed  a 
hook»  and  when  it  was  pierced  with  it,  the 
hunter  placed  its  head  on  the  ground  and 
frightfully  tore  its  throat  in  drawmg  it  out. 
Like  it  do  not  create  a  terrible  enmity  with 
the  Panda va3. 

9.  The  sons  of  Pritha  never  use  such 
words.  It  is  only  low  men  who  are  like 
dogs  that  use  harsh  words  towards  all  classes 
of  people, — namely  towards  those  that 
live  m  the  forest,  those  that  lead  domestic 
life,  those  that  are  employed  in  asceticism, 
and  those  tliat  are  greatly  learned. 

10.  The  son  of  Dhritarastra  does  not 
know  that  dishonesty  is  one  of  the  fearful 
doors  of  helh  Many  Kurus  with  Dushashana 
amongst  them  have  followed  him  in  the 
path  of  dishonesty  in  this  play  at  dice. 

11.  Even  gourds  may  sink'  and  stona 
may  float  and  boats  may  always  sink  in 
water,  but  still  this  foolish  king  (Dur>'o- 
dhana)  the  son  of  Dhritarastra,  will  not 
listen  to  my  words  which  are  like  regimen 
to  him. 

12.  He  will  certainly  be  the  cause  of  the 
destruction  of  the  Kurus.  When  the  wol-ds 
of  wisdom  spoken  .by  friends,— words  that 
a^e  like  the  proper  regimen, — are  not  listened 
to, — when  temptation  is  on  the  increase,— a 


fearful   and   universal   destruction  is  sure  to 
overtake  all  the  Kurus, 

Thus  ends  the  sixty  sixth  chapter,  Oit 
words  of  Vidura,  in  the  Dyuta  ef  iht 
^aoha  Parva, 


chapte:r  lxvii. 

(DYUTA  PARVAy^ContiHued. 

Vaishampayana  said :—    . 

Intoxicated  with  pride,  the  son  of  Dhriu« 
rastra  (Duryodhana)  spoke  "  Fie  on 
Khattwa."  Casting  his  eye  on  the  Prsui- 
kamm,  he  spoke  thus  in  the  Sabha  and  in 
the  midst  of  (all)  the  revered  elders. 

Duryodhana  said:— 

2.  Go,  Pratikamin  and  IbrinelDraupadi 
here.  You  have  no  fear  from  the  Panda- 
vas.  It  is  only  Khattwa  (Vidura)  who 
raves  in  fear.  He  never  wishes  for  onr 
prosperity. 

Vaishampayana  said  :— 

3.  Having  been  thus  commanded  and 
having  heard  the  words  of  the  king,  the 
Pratikamin,  the  man  of  the  Suta  caste,  went 
with  (great  haste).  As  a  dog  enters  a  lioo'i 
den,  he  (entered  the  house)  and  came  to  the 
queen  of  the  Pandavas. 

Pratikamin  said  :— 

4.  O  Draupadi,  Yudhisthira  having  been 
intoxicated  with  dice  you  have  been  won  by 
Duryodhana.  Therefore,  O  Jagroaseni,  come 
now  to  the  house  of  Dhritarastra.  I  shall  take 
you  (with  me)  and  put  you  to  some  tneoial 
work. 

Duryodhana  said  :— 

5.  O  Pratikamin,  why  do  you  say  so' 
Is  there  any  prince  who  plays  staking  his 
(own)  wife  ?  The  king  was  certainly  intoxi- 
cated with  dice,  or  else  could  he  not  find 
any  other  object  to  stake  7 

Pratikamin  said  :— 

6.  When  he  had  nothing  else  to  stake,  it 
was  then  that  Ajatasatru  (Yudhisthira),  the 
son  of  Pandu^  staked  you.  The  king  had 
first  staked  hts  brothers*  then  himself^  and 
theUi  O  princess,  he  staked  you. 

Dranpadi  said  :— 

7.  O  son  of  Suta,  go  (back)  to  the  Sabha 
and  ask  that  gambler  (Yudhisthira)  whom 
he  has  lost  first,— himseK  or  me. 

8.  Ascertaining  this.O  son  of  Suta,  come 
here  and_then  take  me  with  you.    Knoi^iitg 


SHABHA   PARVA. 


»7 


t^e   desire  of  Uie  king  (Yudhisthifa),  t  shall 
go  with  a  sorrowful  heart. 

Vaishampayana  said  :— 

9.  Having  returned  to  the  Sabha,  he 
(Pratikamin)  told  all  present  there  the  words 
of  Oraupadi.  He  spoke  these  words  to 
Yudhbthira  sitting  in  the  midst  of  the 
kin^s. 

Pratikamin  said  :— 

10.  Draupadi  has  asked  you,  * 'Whose 
lord  were  you  at  the  time  when  you  lost  me 
in  play  ?  Did  you  lose  yourself  first  or 
me?" 

Vaishampayana  said  :— 

11.  Yudhisthira  sat  like  one  demented 
and  deprived  of  reason.  He  did  not  give  any 
reply  to  the  Suta,  good  or  ill. 

Dnryodhana  said  :— 

12.  Let  the  princess  of  Panchala  come 
here  and  put  her  question.  Let  every  one 
het€  in  this  Sshha  hear  the  words  that  pass 
between  them  (her  and  Yudhisthira). 

Yaishampayana  said  :— 

13.  Going  back  to  the  palace,  himself 
much  distressed,  the  Suta,  Pratikamin 
obedient  to  the  command  of  Ouryodhana, 
spoke  thus  to  Draupadi. 

Pratikamin  said  :— 

14.  O  princess,  those  that  are  in  the  as- 
sembly are  summoning  you.  It  seems  the 
destruction  of*  the  Kurus  is  near  at  hand. 
O  princess,  when  the  weak-brained  (Dur- 
yodhana)  is  for  taking  you  before  the 
assembly,  he  will  no  longer  be  able  to  pro- 
tect his  prosperity. 

Draupadi  said  :— 

15.  The  great  ordainer  of  the  world  has 
ordarned  this.  Happiness  and  misery  come 
to  both  the  old  and  tne  young  (the  wise  and 
the  unwise,)  Dharma  has  been  said  to  be 
the  highest  object  in  the  world.  If  cheri- 
shed, it  certainly  pours  blessings  on  us. 

16.  Let  not  Dharma  now  abandon  the 
Kurus.  Going  back  to  the  Sabhat  spe'ik  these 
my  words  conformable  to  virtue  and  morali- 
ty. I  am  ready  to  do  what  those  virtuous- 
minded  ciders  conversant  with  the  precepts 
of  morality,  definitely  tell  me  (to  do). 

Vaishampayana  said  :~^ 

17.  Having  heard  these  words  of  J^g- 
nnaseni  (Dratipadi),  the  Suta  returned  to 
the  Sabha  and  repeated  her  words.  But  all 
sat  with  downcast  faces,  knowing  the  eager- 
ness and  resolution  of  the  son  of  Dhritaras- 
tra  (Diiryodhana) 


18.  O  best  of  the  Bharata  race,  having 
heard  of  the  inlertlions  of  Duryodhana,  Yu- 
disthira  sent  a  trusted  messenger  to  Drau- 
padi, 

19.  (Saying)  "Panchali  should  appear  be- 
fore her  father-in-law  by  comiitg  to  the 
Sabha f — though  she  is  weeping  and  attired 
in  one  piece  oT  cloth  with  her  naval  exposed 
in  consequence  of  her  season  having  come.'* 

20.  O  king,  having  gorre  to  Krishna's. 
(Draupadi's)  house  in  great  speed,  the 
intelligent  (messenger)  informed  her  of  the 
intentions  of  Dharmaraja  (Yudhisthira). 

21.  The  illustrious  Pandavas,  distressed 
and  sorrowful  and  bound  by  promise,  could 
not  settle  wliat  they  should  do. 

22.  Looking  at  their  countenance,  the 
king  Duryodhana  with  cheerful  heart  thus 
addressed  the  Suta,  "G  Pratikamin,  bring 
her  here.  Let  the  Kurus  give  their  answer 
before  her  presence." 

23.  Thereupon  the  Suta,  ever  obedient 
to  his  command. and  at  the  s;ime  time  afraid 
of  the  anger  of  Drupada's  d;mg:hter,  giving 
up  his  pride,  ag.iin  spoke  thu^^  in  the  assem- 
bly, "What  sliall  1  say  tu  KrisJina  (Drau 
padi)  ? 

Dnryodhana  said :— 

24.  O  Dushashana,this  fro'ish  son  of  Suta 
is  afraid  of  Vrikodara  (Bhinia).  Go  you 
yourself  and  forcibly  bring  Jagmaseni 
(Draupadi)  here.  (Jiir  enemies  are  now 
dependant  on  our  will.  What  can  they 
do? 

Vaishampayana  said  :— 

25.  *  Having   heard    the   command  of  his 
brother,     that     prince    (I)tivhashana)    rose 
with  blood   red   eyes.     Kntering  the  house' 
of  those  great  car- warriors  (the  Pandavas), 
he  thus  spoke  to  the  princcs;>,  DraupadL 

Dushashana  said  :— 

26.  O  Panchali,  O  Krishna,  come,  you 
have  been  won  by  us.  BclM>lti  Duryodhana 
(now)  casting  aside  3  oiir  modesty.  O  lady 
of  eyes  like  tlie  wide  lotus  leaves,-  accept  the' 
Kurus  as  your  lords.  Vo»»  have  been  virtu- 
ously won  by  us,  ihcrefoie  conre  to  tlie 
Sabha.  -*  • 

Vaishampayana  said  •—  ^ 

27.  Thereupon  she,  being  (much)  dis- 
tressed, rose  up  in  great  affliction,  and  cover- 
ing her  pale  face  with  her  hands,  ran 
to  the  place  where  were  the  ladies  of  the 
old  king,  the  foremost  of  the  Kurus  (Dhrita- 
rastra.) 

28.  Thereupon  Dushashana,  roaring' hi 
anger,    ran    after  her  and  seized  the  queen 


S8 


MAIlAfillARATA. 


(Draupadi)  by  her    \ot\g,    blue    and    wavy 
hair. 

29.  The  hail*  that  was  (once)  sprinkled 
with  the  water  sanctified  with  Mantras  in  the 
great  R;ijshuya  sacrifice  were  now  forcibly 
sieved  by  the  son  of  Dhii'arastra  who  dis- 
regarded the  prowess  of  the  Pandavas. 

30.  Dragging  the  greatly  long-haired 
Krishna  (Draupadi)  as  if  she  was  protector- 
less,  although  she  had  great  protectors, 
Dushashana  brought  her  into  the  Sabha 
trembling  like  the  banian  tree  in  a  storm. 

31.  Having  been  thus  dragged  by  him, 
she  bent  her  body  down  and  spoke  in  a  low 
voice  "O  wretch,  O  rude  one,  you  should 
not  take  me  before  the  assembly.  I  am  in 
my  season.  I  am  attired  only  in  one  cloth." 

32.  While  she  was  piteously  praying  to 
Krishna  and  Jishnu  (Aryuna)  who  were 
Hari  (Narayana)  and  Nara  (on  earth,)  he 
(Dushashana)  dragged  her  forcibly  by  her 
black  hair. 

Dushashana  said  :— 

33.  O  Jagmaseni,  whether  you  are  in 
your  season,  whether  you  are  attired  in  one 
cloth,  or  whether  you  are  naked,  when  you 
have  been  won  (by  us)  at  dice  and  made  our 
slave,  you  are  to   live  amongst  our  serving- 

.  women  as  you  best  can. 

Vaishampayana  said  :— 

34.  With  dishevelled  hair  and  her  attire 
half  loosened  on  account  of  the  cruel  drag- 
ging of  Dushashana,  the  modest  Krishna 
(Draupadi),  bein^  consumed  as  it  were  by 
anger,  thus  spoke  m  a  low  voice. 

Draupadi  said. 

35.  All  these  persons  in  this  assemi  *y  are 
men  learned  in  all  the  Shasiras^  all  devoted 
to  the  performances  of  sacrifices  and  other 
rites  and  all  equal  to  Indra  (in  prowess). 
Some  of  them  arc  my  Gurus  (superiors)  and 
sortie  who  stand  to  me  as  such.  I  cannot 
stay  before  them  in  this  state. 

36.  O  Wretch,  O  man  of  cruel  deeds, 
do  not  make  me  uncovered.  Do  not  drag 
roe  in  this  way.  The  princes  (the  Panda va^ 
will  not  pardon  you,  even  if  the  celestials 
with  Indra  become  your  allies. 

37.  The  high-souled  son  of  Dharma 
(Yudhisthira)  is  (now)  bound  by  the 
obligation  of  the  rules  of  morality.  The 
ways  of  Dharma  is  subde.  Those  only  can 
ascertain  them  who  possess  great  clearness 
of  vision.  Forgetting  his  virtue,  I  am 
unwilling  to  admit  even  an  atom  of  fault  in 
my  husband  (Yudhisthira.) 

<  38.  It  i^  a  most  imworthy  act  that  you 
are  liragging  me  before  these  Kuru  heroes, 


though  t  ani  111  nly  season.  But  none 
rebukes  you  here  ; — they  arc  certainly  df 
the  same  mind  with  you. 

391  O  Pie  [  When  ail  the  Kitms  is 
this  assembly  look  silently  on  this  ad 
which  transgresses  the  shore  cl  the 
Kuru  morality ;  the  morality  of  the 
Bharatas  have  certainly  been  destroyed  and 
the  usage  of  those  coversane  with  the 
Kshatr3a  practices  have  surely  disap- 
peared. 

40.  Drona  and  Bhisma,  Khattwa  and 
also  the  king  (Dhritarastra)  have  lost  their 
greatness,  else  why  do  these  best  of  the 
Kuru    elders    look    silently  on   this  great 

crime. 

Vaishampayana  said  :--- 

41.  The  slender-waisted  (Draupadi)  thus 
cried   in   distress   in   that  Sablnt  and  cast  a 

fiance  on  her  enraged  husbands,  the 
*andavas,  who  were  filled  with  fearful 
wrath.  She  inikimed  them  more  by  bcr 
that  glance. 

42.  They  were  not  so  much  pained  at 
the  robbing  of  their  kingdom,  their  wealth, 
and  their  costfy  gems,  as  they  vrerc  by  that 
glance  of  Krishna  (Draupadi),  full  cif 
modesty  and  anger. 

43.  Seeing  Krishna  (Draupadi)  lookmg 
at  her  helpless  husbands,  Dushashana 
dragged  her  more  forcibly  and  repeatedly 
called  her  '*  slave"  "  slave,"  and  he  latched 
aloud. 

44.  At  these  words,  Kama  became   very 

flad  and  approved  them  by  laughing  aloud, 
'he   Gandnara   king,    the  son     of    Suvala 
(Sakuni),  similarly  applauded  Dushashana. 

45.  Amongst  all  those  that  were  present 
in  the  assembly,  except  these  three  and  the 
son  of  Dhritarastra  (Duryodhana),  c\'ery 
one  was  filled  with  great  sorrow  on  peeing 
Krishna  (Draupadi)  thus  dragged  in  the 
Sabha, 

Bhisma  said  — 

46.  O  blessed  lady,  knowing  that  one 
who  has  no  wealth  of  his  own  cannot  stake 
the  wealth  belonging  to  others  and 
(knowing  also)  that  wives  are  always  at 
the  command  and  disposals  of  their  hus- 
bands, I  am  unable  to  decide  properly  the 
point  put  forward  by  you.  The  ways  of 
morality  is  subtle. 

47.  Yudhisthira  can  abandon  the  whole 
world  full  of  wealth,  but  he  will  never  sac- 
rifice morality.  The  Pandava  (Yudhisthira) 
himself  has  said,  "  I  am  won".  Thcrcfon;, 
I  am  unable  to  decide   ihb  matter* 


SABIIA  PaRVa. 


89 


48.  Sakun'i  is  matchless  in  dice.  The 
sonofKuntihas  still  willfully  staked  with 
him.  The  illustrious  (Yudhisthira)  does 
not  consider  that  Sakuni  played  with  him 
deceitially.  Therefore,  1  am  unable  to 
decide  this  matter. 

Dranpadi  said  :— 

49.  The  king  (Yudhisthira)  was  sum- 
moned to  this  assembly,  and  though  he 
does  not  possess  any  skill  in  dice,  yet  he 
was  made  to  play  with  skillful,  wicked, 
deceitful  and  desperate  gamblers.  How 
then  can  he  be  said  to  have  staked  volun- 
tarily? .,  ,     , 

50.  The  chief  of  the  Kurus  and  the 
Pandavas  was  deprived  of  his  senses  by  the 
wretches  of  deceitful  conduct  and  unholy 
instincts  acting  in  concert.  He  could  not 
ynderstand  their  tricks  though  vanquished, 
but  he  has  now  understood  all. 

51.  Here  in  this  assembly  are  present 
the  Kuras  who  are  the  lords  of  their  spns 
and  daughters-in-law.  Let  all  of  them, 
after  duly  reflecting  on  my  words,  properly 
answer  me  the  question  I  have  asked. 

Vaishampayana  said  :— 

52.  Dushashana  spoke  many  disagree- 
able and  harsh  words  to  Krishna  (Draupadi) 
who  w  i^  thus  piteously  weeping  and  bewail- 
ing and  casting  glances  on  her  helpless 
husbands. 

53.  Seeing  her  who  was  in  her  season 
thos  dragged  and  her  upper  garments 
loosened, — seeing  her  in  that  condition  which 
she  did  not  deserve, — Vrikodara  (Bhima), 
afflicted  beyond  endurance,  cast  his  eyes 
on  Yudhisthira  and  gave  vent  to  his   anger. 

Thus  ends  the  sixty  seventh  chafter^ 
Draupadi* s  question,  in  the  Dyuta  of  the 
Sahha  Parva. 


CHAPTER    LXVIIL 
(DYUTA  P\K\ \)— Continued. 

Bhima  said  :— 

1.  O  Yudhisthira,  the  gamblers  have  in 
their  house  many  loose  women.  They  do 
not  play  staking  even  those  women.  They 
have  kindness  even  towards  them. 

2—3.  Whatever  wealth  and  other  excel- 
lent articles  which  the  king  of  Kashi  gave, 
and  the  gems  and  jewels,  animals,  wealth, 
armours,  and  weapons  which  the  other  kings 
presented, — nay  even  our  kingdom,  yourself 
and  -ourselves, — have  all  been  won  by  our 
enemies  at  play. 

4.  Even  at  all  this,  my  anger  was  not 
excited,  for  you  are  our  lord.     But  I  con- 


12 


sider  it  a  highly   improper  act, — this  3'our 
staking  Draupadi. 

5.  Having  obtained  the  Pandavas  as 
her  husband,  this  innocent  girl  does  not 
deserve  this  (treatment).  It  is  only  for  you 
that  she  is  persecuted  by  these  low,  despic- 
able, cruel  and  mean- minded  Kurus. 

6.  O  king,  it  is  for  her  sake  that  my 
anger  falls  on  you.  I  shall  burn  your  hands. 
Sahadeva,  bring  some  fire  7 

Aryuna  said  :— 

7.  O  Bhimasena,  you  have  never  before 
uttered  such  words  as  these.  Your  high 
morality  has  certainly  been  destroyed  by 
these  cruel  foes. 

8.  You  should  not  fulfil  the  wishes  of 
the  enemy.  Practise  the  highest  morality. 
Should  any  body  transgress  his  virtuous 
eldest  brother  ? 

9.  Having  been  summoned  by  the  Kurus 
and  having  remembered  the  Kshatrya 
Dharma  (usage),  the  king  played  at  dice 
against  his  will.  This  is  certainly  condu- 
cive to  one's  great  fame. 

Bhima  said  :— 

10.  O  Dhananjaya,  if  I  had  not  known 
what  the  king  did,  he  did  according 
to  the  Kshatrya  usuage,  I  would  have 
long  ago  snatched  his  arms  by  force  and 
burnt  them  in  a  bla2ing  fire. 

Vaishampayana  said  :— 

11.  Seein?  the  Pandavas  thus  distressed 
and  the  Panchala  princess  thus  afflicted,  the 
son  of  Dhritarastra,  Vikarna,  thus  spoke. 

Vikama  said  :— 

12.  O  kings,  answer  the  question  that 
has  been  asked  by  Jagmaseni  (Draupadi). 
If  we  do  not  decide  a  matter  referred  to  us, 
we  shall  certainly  have  to  go  to  hell  without 
delay. 

13.  Bhisma  and  Dhritarastra, — the  two 
eldest  of  the  Kurus, — and  the  high-souled 
Vidura,  uniting  together,  do  not  say  any 
thing. 

14.  The  son  of  Bharadwaja  (Drona), 
the  precepter  of  all  of  us  and  also 
Kripa,— why  these  best  of  Brahmanas  do 
not  answer  her  question  ? 

15.  Let  the  kings  that  have  assembled 
here  from  all  directions,  leaving  aside  all 
motives  of  anger  and  desire,  speak  0141 
according  to  their  judgment. 

16.  O  kings,  answt^  the  queftion  asked 
by  Draupadi  and  say  after  due  reflection  on 
which  &ide  each  of  you  is. 


y 


90 


MAHAB1IARATA. 


Vaishampayaaa  said  :— 

x;.  Thus  did  he  (Vikarna)  repeatedly 
appeal  to  those  that  were  present  in  the 
assembly  to  answer  Draupadi's  question. 
But  the  kings  present  did  not  say  a  word 
good  or  ill. 

tS,  Repeatedly  appealing  to  the  kings, 
rubbing  liis  palms  and  sighing  like  a  snake, 
Vikarna  thus  (again)  spoke. 

Vikarna  said  .— 

19.  O  kings,  O  Kunis,  whether  you 
answer  this  question  or  not,  I  shall  say  what 
I  consider  just  and  proper. 

^o.  O  best  of  men,  it  has  been  said  that 
Iwmting,  drinking,  gambnng,  and  enjoying 
women  are  the  four  vices  of  the  kings. 

^i.  The  man  who  is  addicted  to  these 
vk:e«  lives  by  forsaking  virtue.  People  do 
not  consider  the  acts  done  by  a  person  who  is 
thus  improperly  engaged  as  of  any  authority. 

22.  Tliis  son  of  Pandu  (Yudhisthira), 
while  madly  engaged  in  one  of  these 
vicious  acts  (namely  gambhng)  and  urged 
thereto  by  deceitful  ganrblers,  sUked 
Draupadi. 

23.  The  fauldess  Draupadi  is  the  common 
wife  of  all  the  sons  of  Pandu.  Having  first 
lost  himself,  the  Pandava  (YudHisthira) 
offered  her  as  a  stake. 

24.  The  son  of  Suvala  (Sakuni),  himself 
being  desirous  of  a  stake,  prevailed  upon  tlie 
king  to  stake  Krishna  (Draupiull)^  Cortsi- 
dering  all  these  circumsUnces,  I  consider 
Drattpadi  as  not  won. 

Yaiflhampayaaia  said  :— 

25.  Hearing  these  words,,  a  loud  uproar 
rose  from  tliose  present  in  the  assembly. 
They  all  applauded  Vikarna  and  censured 
tke  son  of  Suviila  (Sakuni). 

26.  The  son  of  Radha  (Kama)  became 
out  of  sense  from  anger.  Waving  hb  wcU- 
sliaped  arms  he  spoke  thus. 


Kanttsaid:— 

27.  O  Vikarna,  I  observe  many  opposite 
and  irtconsistent  conditions  in  this  assembly. 
As  the  fire,produced  from  a  faggot,consumes 
the  laggot  itself,  so  you  will  be  coiisumed 
by  yodr  this  anger. 

*  ^8^.  These  (great)  personages  (present j 
here,  though  (repeatedly)  urged  by  Krishna 
(Draupadi),  have  not  utterrcd  a  single  word. 
They  all  consider  that  the  daughter  of 
Dmpada  has  been  righteously  won. 

29«  O  son  of  "Dhritarastra,  you  alone  for 
tour  boyish  age  are  bursting  into  rage. 
Though  you  are  but  a  boy,  you  speak  as  if 
you  are  an  old  man^ 


'^o.  O  younger  brother  of  thtryoSi^nMp 
you  know  not  wli;it  reaHy  tA\e  rules  ol 
morality  are.  Vou  say  like  a  foot  that  lhi» 
Krishna  (DraupadiV  who  has  been  won,  as 
mrt  won  (at  all>. 

31.  O  son  of  Dhritarastra.  how  do  yott 
consider  tint  Krishna  (Dr^mipadi)'  is  ttoi 
won,  when  the  eWest  of  the  Pandavas  have 
staked  all  his  possessions  in  this  assembly  T 

32.  O  best  of  the  Bharata  race,  Drau^ 
padi  »  (surely)  included  h>  his  po9Sessi»jf«s- 
Why  do  you  consider  that  Krishna  (Drau- 
padi) who  has  been  righteously  won  as. 
not  won  1 

33.  Draupadi  was  mentioned  (by  Sakani> 
in  conversation,  and  she  was  approved  of  a» 
a  sUke  by  the  Pandava,— why  is  il  (then) 
your  opinion  that  she  is  not  won  ? 

34.  If  you  consider  it  wrong  to  bring 
her  in  the  Sabha  attired  in  only  one  piece  of 
cloth,  listen  to  the  excellent  words  I  say* 

35.  O  descendant  of  Kuru,  it  has  becit 
ordained  by  the  gods  that  a  woman  sho^ 
fiave  only  one  husband;  she  (DraupamJ 
has  (however)  many  husbands  ;  therefore 
it  is  certain  that  she  is  an  unchaste 
wonnan. 

36.  In  my  opinion  there  is  nothing:  sur- 
prising if  she  is  brought  before  the  asseTOblv 
in  one  cloth  or  if  she  be  made   naked. 

^7  Whatever  wealth  the  Pandavas  hacU 
—including  her  and  also  the  PandavM 
themaelves,-4iafve  been  righteously  won  by 
the  son  of  Suvala  (Sakani). 

38.  O  Dushashana,  this  Vikarna.  ^P^^* 
ine  words  of  wisdom,  is  but  a  boy.  Take 
off  the  robes  of  the  Pandavas  and  also  that 
of  Draupadi. 

Vaisliainpayana  said  :— 

10  O  descendant  of  Bhamta.  hav&tg- 
heard  this,  the  Pandavas  took  off  thcu- 
upper  garments  ;  and  throwmg  them  down. 
they  sat  (silently)  in  the  Sabfia. 

40  Oking,  thereupon  Dushashana,  in 
the  sight  of  all  (present)  in  the  assembly^  be- 
gan  to  drag  forcibly  the  cloth  of  Draupadi, 

41.  When  the  cloth  of  Draup^i  was 
being  thus  dragged,— she  thought  ot    Han- 


i 


Draupadi  said: — 

O  Govinda,   O   dweller  of 
Krishna.  O  favourke  ok  the  milk-mauls, 

42.  O  Kcshava,  do  you  not  see  ^}^^ 
am  persecuted  by  the  Kurus.  O  lord,  O 
husband   of   Lak!^ttii.O  terd  of   Bt^a,  O 

destroyer   of    all  afflicdoit,    Q   Janardana, 
save  me  who  am  sinking  in  the  Kuru  ocean  . 

43.  O  Krishna,  O  great  Yogee,  OsoaJ 
of  the  universe,  O  creator  of  the  worta,    u 


SABHA   PARVA. 


<>« 


Oovinda,  save  me  who  am  distressed,  w'lo 
^m  losing  her  senses  in  the  midst  oi  the 
K.urus  ! 

Vaishampayana  said  :— 

44.  O  king,  thus  being  afflicted,  the  lady, 
<:overing  her  face,  cried  aload  thinking  of 
Krishna  (Hari),  the  lord  of  the  three  wrolds. 

45.  Hearing  the  words  of  Jagmaseni 
<Draupadi),  Krishna  was  deeply  moved. 
Leaving  his  seat,  the  kind  Deity  from  com- 
passion came  there  on  foot. 

46.  When  Jagmaseni  (Draupadi)  was 
crying  for  protection  to  Krishna,  Vishnu 
and  Hari  and  also  Nara,  the  illustrious 
(Deity)  Dharma,  remaining  unseen,  covered 
her  with  many  excellent  cloths. 

47.  O  king,  as  the  cloth  of  Draupad* 
was  being  dragged,  after  one  was  taken  off, 
another  of  the  same  kind  appeared  and 
covered  her. 

48.  O  lord,  in  conseqtieflcc  of  the  pro- 
tection (extended  towards  Draupadi)  by 
Dharma,  hundreds  and  hundreds  of  cloths 
of  many  colour  appeared. 

49.  ThereufKMi  there  rose  a  gpreat 
tiproar.  AH  the  kings  (present  there),  see- 
ing this  most  extraordinary  sight  in  the 
^vorld,  applauded  Draupadi  and  censured 
the  son  of  Dhriiarastra. 

50.  Thereupon  Bhima,  squizing  his 
palms,  and  his  lips  quivering  in  anger,  took 
a  terrible  oath  in  a  loud  voice  in  the  midst  of 
ihe  kings. 

^Kiima  said:— 

51.  O  Kshatryas,  O  men  of  the  world, 
listen  to  my  these  words, — words  Rcver 
before  uttered  by  any  man  or  will  be  (ever) 
uttered  by  any   man   in  future. 

52 — 53.  O  lords  of  earth,  if  having  spoken 
these  words,  I  do  not  accomplish  them  here- 
after, and  if  I  do  not  forcibly  tearing  open 
the  breast  of  this  sinful  wretch,  this  wicked- 
minded  scoundrel  of  the  Bharata  race, 
drink  his  life-blood  in  the  field  of  battle,  let 
Yne  not  obtain  the  path  of  my  ancestors^ 

Vaishampayana  said :— 

54.  Hearing  his  these  terrible  and  hair- 
stirring  words,  every  one  present  there 
applauded  him  and  censured  the  son  of 
Dhritarastra. 

55'  When  a  mass  of  cloths  were  heaped 
in  the  assembly,  Dushashana,  becoming 
fatigued  and  ashamed,  sat  down. 

56.  Seeing  the  sons  of  Kunti  in  that 
state,  all  those  gods  among  men  who  were 
present  there  cried  hair-stirring  words  of 
-  Fie  !"  "Fie!"  (on  the  son  of  Dhritarastra), 


^  57.  All  the  good  men  who  were  present 
there  exclaimed,  "Alas,  the  Kurus  do  not 
answer  the  question  asked  to  them."  They 
all  censured  Dhritarastra. 

58.  Thereupon  Vidura,  learned  in  all  the 
precapts  of  religion,  waving  his  hands  and 
Silencing  every  one  in  the  assembly,  spoke 
these  words. 

Vidura  said  :— 

59.  O  men  present  in  the  assembly^ 
Draupadi,  having  put  her  question,  is  pite- 
ously  weeping.  You  do  not  answer  her 
question.     Dharma  is  here  persecuted. 

60.  A  person  in  distress  comes  to  an 
assembly  of  ^ood  men  like  a  man  in  A 
blazing  fire.  1  hose  that  are  in  the  assem* 
biy  extinguish  that  fire  and  cool  him  by 
means  of  truth  and  morality. 

61.  The  person  in  distress  asks  the 
assembly  about  his  righf^s  as  sanctioned  by 
morality.  Those  that  are  in  the  assembly 
should  answer  his  question  without  being 
unmoved  by  anger  or.  desire. 

62.  O  king^,  Vikarna  has  answered  the 
question  according  to  his  knowledge  and 
judgment.  You  should  also  answer  it  as 
you  think  proper. 

6^.  The  man  who  knows  the  rules  of 
morality  and  sits  in  an  assembly,  inoirs 
half  the  demerit  that  attaches  to  a  he,  if 
he   does   not  answer  a  question  put  to  him. 

64.  The  man  who  knows  the  rules  of 
morality  and  sits  in  an  assembly,  certainly 
incurs  the  sin  of  lie,  if  he  answers  falsely  a 
question  put  to  him. 

65.  TUe  learned  men  quote  as  an  ex- 
ample in  connection  with  this  matter  the 
old  history  of  Prahlada  and  the  son  of 
Angirasha. 

66.  There  was  a  chief  of  the  Daityas 
named  Prahlada,  whose  son  was  Virochana. 
He  (Virochana)  quarrelled  with  Sudhanna, 
the  son  of  Angirasha,  for  the  sake  of  a  bride. 

67.  We  have  heard  that  they  wagered 
even  their  own  laves,saytng  "lam  superior," 
"I  am  superior,"  for  the  sake  of  obtaining 
a  bride. 

63.  When  they  thus  quarrelled  with  each 
other,  they  both  asked  Prahlada,  saying, 
"  Who  amongst  us  is  superior  ?  Answer 
this  question, — do  not  speak  falsely," 

69.  He  (Prahlada),  being  alarmed  at  their 
quarrel,  looked  at  Sudhanna.  (Thereupon) 
Sudlianna  thus  spoke  to  him  burning  in 
rage  as  the  Brahma4aHda  (club  of  Brahma). 

70.  **  O  Prahlada,  if  you  answer  falsely,  or 
do  not  answer  at  all,  your  head  will  then 
be  spilt  into  a  hundred  pieces  by  the  wielder 
of  thunder  (Indra)  with  his  thunder." 


92 


MAIIABIIARATA. 


71.  Whfd  Sudhann^  tlius  spoke,  the 
Daitya  (Prahlada)  trembling  like  a  leaf  of 
the  fig  tree  went  to  the  greatly  effulgent 
Kashyapa,    to  consult  with  him. 

Prahlada  said  :— 

72.  O  exalted  one,  you  arc  learned  in 
the  precepts  of  morality  which  should  guide 
the  celestials,  the  Asuras  and  the  Brahma- 
nas.  Here  is  a  great  dilemna  in  respect  of 
a  duty.     Hear  it. 

73.  Tell  me,  I  ask  you,  what  regions 
are  obtained  by  men  who,  being  asked  a 
question,  does  not  give  answer  to  it  or  answer 
it  falsely. 

Eashyapa  said  :— 

74.  He,  who  knows  but  answers  not  a 
question  from  temptation,  anger  or  fear, 
brings  upon  himself  one  thousand  Pashas 
(a  sort  of  weapons)  of  Varuna  upon  his 
person. 

75.  A  man,  who  is  cited  as  a  witness 
with  respect  to  any  matter  of  occular  or 
auricular  knowledge,  speaks  falsley, 
brings  upon  him  one  thousand  Pashas  of 
Varuna. 

76.  On  the  completion  of  one  full  year, 
one  such  Pasha  is  loosened  (from  his  body). 
Therefore,  he,  who  knows,  should  speak  the 
truth  without  concealment. 

77.  If  virtue,  pierced  with  sin,  goes  to  an 
assembly,  it  is  the  duty  of  every  man  in  that 
assembly  to  take  off  the  dart.  If  they  fail  to 
do  it,  they  themselves  are  pierced  with  it. 

78.  In  an  assembly  where  a  truly  cen- 
surable act  is  not  rebuked,  half  the  demerit 
of  that  act  attaches  to  the  head  of  that 
assembly,  fourth  to  the  person  who  acts 
censurably,  and  fourth  to  all  men  present 
there. 

79.  On  the  other  hand,  in  an  assembly 
in  which  he  that  deserves  censure  is  rebuked, 
the  head  of  that  assembly  becomes  freed 
from  all  sins,  and  others  that  are  present 
there  incurs  none.  It  is  onlv  the  perpetra- 
tor of  the  (sinful)  act,  who  becomes  respon- 
sible for  it. 

80.  O  Pralhada,  those  who,  being  asked 
:ibout  morality,  answer  falsely,  destroy  the 
meritorious  acts  of  their  ancestors  seven 
generations  upwards  and  downwards. 

3 1 — 83.  The  grief  of  one  who  has  lost 
all  his  wealth,  of  one  who  has  lost  a  son, 
of  one  who.  is  in  debt,  of  one  who 
is  separated  from  his  companions,  of  a 
'woman  who  has  lost  her  husband,  of  one 
who  has  lost  all  in  consequence  of  the  king's 
cUmand.  of  a  woman  who  is  sterile,  of  one 
who  is  being  devoured  by  a  tiger,  of  one 
who  is  a  co-wife,  and  of  one  who  has  been 


deprived  of  his  properly  by  false  witnesses, 
is  said  by  the  celestials  to  be  uniform  in 
degree. 

84.  He  who  speaks  false  gets  all  these 
sorts  of  grief.  A  man  becomes  a  witness  in 
consequence  of  his  having  seen,  heard  and 
understood  a  thing. 

85.  Therefore  a  witness  should  alwnj-s 
tell  the  truth.  A  witness  who  tells  the  truth 
never  loses  his  religious  merits  and  eariiily 
possessions. 

Vidura  said-— 

86.  Having  heard  the  words  of  Kashyapa, 
Pralhada  thus  spoke  to  his  son. 

PraUada  said  :— 

87.  Sudhanna  is  superior  to  you  as 
Angirasha  (his  father)  is  to  me.  The 
mother  of  Sudhanna  is  superior  to  your 
mother.  Therefore,  O  Virochana,  Sudhan- 
na is  now  the  lord  of  your  life. 

Sudhanna  said  :— 

88.  As  without  being  moved  by  affectfon 
for  your  son  you  have  adhered  to  vrrte. 
I  command  that  your  this  son  will  live  for 
one  hundred  years. 

Vidura  said  :— 

89.  Hearing  these  great  truths  of 
Dharma,  let  all  persons  present  in  this 
Sabha  reflect  upon  what  should  be  the 
answer  to  the  question  asked  by  Krishna 
(l)raupadi). 

Vaishampayana  said:— 

90.  Even  hearing  the  words  of  Vidura, 
the  kings  did  not  answer  a  word.  Kama 
said  to  Dushashana,  **  Take  away  the 
servant -woman  Krishna  in  the  inner  apart- 
ment." 

91.  Thereupon  Dushashana  b^an  to 
drag  in  the  assembly  the  helpless,  modest 
and  ascetic  Draupadi  who  was  trembling 
and  weeping  petiously  to  the  Pandavas. 

Thus  ends  the  sixf^  eighth  chapter,  the 
dragging  of  Dranpadt,  in  the  Dyuta  of  the 
Sabiia  Parva, 


CHAPTER    LXIX. 
(DYUTA  PARVA)— Coii/i/iiierf. 

Draupadi  said  :— 

I.  I  have  a  duly  to  perform.  I  have  Hot 
as  yet  performed  that  great  work.  Forcibly 
dragged  by  this  strotig  man  (Du^hashanal, 
I  am  depnved  of  nty  senses. 


SABIIA    PAKVA 


93 


2.  I  salute  all  my  superiors  in  this  assem- 
bly of  the  K"rus,  It  is  not  my  fault  if  I  have 
not  done  it  before. 

Vaishampayana  said  :— 

3.  Dragged  with  greater  force  the  afflic- 
ted and  ascetic  lady  (Draupadi)  who  did 
not  deserve  such  treatment,  fell  on  the 
ground  and  wept  in  the  assembly. 

Draupadi  said  :-— 

4.  I  was  once  seen  on  tlie  occasion  of 
my  Saimvara  by  the  assembled  kings  in 
the  arena.  I  was  never  before  seen  (by 
them)  any  where  else.  I  am  to-day  been 
brought  before  the  assembly. 

5.  She,  who  is  never  before  seen  by  even 
the  wind  and  the  sun  in  her  house,  is  seen 
to-day  in  the  assembly  and  is  exposed  be- 
fore all  men. 

6.  We  have  never  heard  before  that  a 
wedded  wife  is  brought  before  an  assembly. 
That  old  and  eternal  rule  is  to-day  destroy- 
ed by  the  Kurus. 

7.  She,  whom  the  Pandavas  did  not 
suffer  to  be  touched  (even)  by  the  wind 
before,  is  to-day  suffered  by  them  to  be 
persecuted  by  the  wicked-men. 

8.  It  appears  the  time  has  became  out  of 
joint,  when  the  Kwrus  suffer  their  daughter 
and  daughter-in-law,  who  is  so  unworthy 
of  such  treatment,  to  be  thus  persecuted. 

9.  What  could  be  more  distressing  to  me 
than  that  though  I  am  high-born  and 
chaste,  yet  I  should  be  brought  into  the  as- 
scmblv.  Where  is  the  Dharma  of  these 
kings  7 

10.  How  is  it  that  the  chaste  wife  of  the 
Pandavas,  the  sister  of  the  son  of  Prasita, 
the  friend  of  Vasudeva  (Krishna>,  is  brought 
before  the  assembly  of  the  kings  ? 

11.  O  Kauravas,  I  am  the  wife  of  Dhar- 
maraja  (Yudhisthi-a),  bom  in  the  same 
order  to  which  the  king  belongs.  TtU  me 
whether  I  am  a  servant-woman  or  not.  I 
^Hall  cheerfully  do  what  you  would  say. 

12.  O  Kurus,  this  low  man,  this  des- 
troyer of  the  Kuru  fame,  is  cruelly  persecu- 
ting me.     I  cannot  bear  it  uny  longer. 

13.  O  kings,  O  Kurus,  I  desire  you  to 
answer  whether  you  consider  me  as  won 
or  unwon.     I  shall  do  what  you  would  say. 

Bhisma  said  — 

I4«  O  blessed  lady,  I  have  said  the 
course  of  Dharma  is  subtle.  Even  the 
jllustrious  wise  men  cannot  understand  it 
"1  the  world. 

15*  What  a  powerful  man  s«ys 
"morality  in   the  world  is  regarded  as  s»ch 


by  others,  however  otherwise  it  may  really 
be.  What  a  weak  man  says,  however 
morality  it  may  be,  is  not  regarded  as 
such. 

16.  From  the  importance  of  the  issue 
involved,  from  its  intricacy  and  subtlity, 
I  am  unable  to  answer  with  certainty  the 
question  you  have  asked. 

17.  It  is  certain  that  as  all  the  Kurus 
have  become  the  slaves  of  coveteousness 
and  folly,  the  destruction  of  this  our  race 
will  happen  on  no  distant  date. 

18.  O  blessed  one,  the  family  into  which 
you  have  been  admitted  as  a  daughter-in» 
law  is  such  that  ihpre  are  men  and  women 
born  in  it,  however  they  might  be  afflicted  by 
calamities,  tliey  never  devi;4te  from  the  path 
of  virtue. 

19.  O  Panchali,  your  this  couduct, — 
namely  thoui^h  persecuted,  you  still  cast 
your  eyes  on  Dharma, — is  certainly  worthy 
of  you. 

20..  These  men  of  mature  years,  learned 
in  the  precepts  of  morality,  (namely)  Drona 
and  others,  sit  with  down -cast  heads  like 
men  who  are  dead  and  whose  lives  have 
departed  from  their  bodies. 

21.  My  opinion  is  that  Yudhisthira 
himself  is  an  authority  in  this  question. 
He  should  say  whether  you  are  won  or  not 
won. 

Thus  enti^  the  sixty  ninth  chapter^  the 
words  of  Bhistna^  in  the  Dyttta  of  the 
Sab  ha  Parva. 


CHAPTER     LXX. 
(DYUTA  P\\K\\)— Continue. 

Vaishampayana  said :— 

1.  Though  the  kings  present  there  saw 
the  lady  (Draupidi)  crying  petiously  in 
affliction  like  a  female  osprey,  yet  they,  out 
of  the  fear  for  the  son  of  Dhritarastra  (Dur- 
yodhana),  did  not  utter  a  word  good  or  evil. 

2.  Seeing  the  sons  and  grandsons  of 
kings  sitting  silent,  the  son  of  Dhritarastra 
(Duryodhana)  smiled  and  spoke  thus  to  the 
daughter  of  the  Panchala  king. 

])aryodhana  said  :— 

3.  O  Jagmaseni,  the  question  ^'Ou  have 
asked  depends  on  the  greatly  powerful 
Bhima,  on  Aryuna,  on  Nakula  and  on 
Sahadeva.     Let  thenr  answer  ycHir  question. 

4.  O  Panchali,  let  them  for  ybuf  sake 
declare  in  tlie  midest  of  these  txiast  rioblenren 
(present  here)   that  Vudhisfhira  is  iK>t'  thdr 


w 


mahabharata. 


Idf  d  and  that  he  is  a  liar  ;     you  will  then  be 
freed  from  the  slavery. 

5.  Let  the  illustrious  son  of  Dharma 
(Yudhisthira),  ever  devoted  to  virtue,  who  is 
Hke  Indfa  himself.— ^ieclare  whether  he  is 
or  is  not  your  lord.  At  his  words,  accept 
us  or  accept  the  Pandavas  without  (further) 
delay. 

6.  All  the  Kurus  present  in  this  assem- 
bly are  floating  in  the  sea  of  your  affliction. 
They  are  endued  with  magnanimity  and 
lookmg  at  your  husbands  they  are  unable  to 
answer  your  <|uestion. 

Vaiahampayana  said  :— 

7.  Hearing  these  words  of  the  Kuru 
king  (Duryodhana),  all  persons  present  in 
the  assembly  loudly  applauded  him.  Some 
shouting  approvingly  made  signs  to  one 
another  by  motions  of  their  eyes  and  lips 
and  some  made  sounds  of  distress  such  as 
•*Oh,"  "Alas." 

8.  Hearing  his  these  delightful  words, 
the  Kurus  present  in  the  assembly  became 
exceedingly  glad.  All  the  kin^s,  becoming 
much  pleased,  applauded  the  virtuous  chief 
of  the  Kurus. 

Q.  All  the  kings,  turning  their  faces 
sideways,  looked  at  Yudhisthira,  learned  in 
the  precepts  of  morality,  and  they  all 
became  curious  to  learn  what  he  would  say, 

10.  And  they  became  curious  to  learn 
also  what  the  invincible  Pandavas,  Vivatsa 
(Aryuna).  Bhimasena  and  the  twins  (Nakula 
and  Sahadeva)  would  say. 

11.  When  the  noise  was  silenced, 
Bhimaseua,  waving  his  strong  and  well- 
armed  arms  smeared  with  sandal  paste, 
thus  spoke  (in  the  assembly). 

Bhima  Baid  :— 

12.  If  our  this  Guru  (superior),  tliis  high- 
fouled  Dharmaraja,  were  not  our  lord,  we 
would  not  have  pardoned  this  (Kuru)  race. 

13.  He  is  the  lord  of  our  all  religious 
and  ascetic  merits,— he  is  the  lord  even  of 
our  lives.  If  he  considers  himself  won, — 
then  we  are  all  won. 

14.  If  it  were  not  so,  who  is  there  amongst 
creatures  that  touch  the  earth  with  his 
feet  or  amongst  the  mortals  that  would 
escape  from  me  with  life  after  having  touch- 
ed the  hair  of  the  Panchala  princess  7 

15.  Look  at  my  powerfid  and  well -form- 
ed iirms  like  two  iron  clubs,— if  once  witliin 
them*  even  Siitakratu  (Indra)  cannot 
escape. 

f6.  Bound  by  the  ties  of  virtue,  for  the 
tfUVtrence  th^t  is  due  to  our  elder  brother 
and  repeatedly  urged  by  Aryuna  to  remain 
silentj  I  am  doing  not^^ing  awful. 


17.  If  I  am  once  tommanded  by  Dhar- 
maraja (Yudhisthira),  1  would,  by  maktt^ 
my  slaps  do  the  work  of  swords,  kill  these 
sinful  sons  of  Dhritarastra  as  a  lion  kills  a 
number  of  small  animals. 

Vaishampayana  said  •— 

18.  Tliereupon  Bhisma.  Drona,  and 
Vidura  spoke  thus  to  Bhima,  "Forbear, 
everything  is  possible  in  you." 

Thus  ends  the  seventieth  chapter ^  the 
words  of  Bhima,  in  the  Dyuia  of  the  Sahks 
Parva, 


CHAPTER  LXXI. 
(DYUTA  PARVA)— Co/i^'wn^. 

Ewna  said  :— 

X.  Of  all  the  persons  in  this  assembly, 
Bhisma,  Khattwa  (Vidura)  and  the  precep- 
tor of  the  Kurus  (Drona)  appear  lo  be 
independent  (men),  for  they  alwa>'s  speak  of 
their  master  as  wicked,— they  aU-ays  cen- 
sure him  and  never  wish  for  his  prosperity. 

2.  The  slave,  the  son,  and  the  wife,— 
(these  three)  are  always  dependent.  They 
can  have  no  weakh,  for  whatever  they 
possess  belong  to  their  master.  You  are 
(now)  the  wife  of  a  slave  incapable  ol 
possessing  anything  of  her  own. 

3.  Go  to  the  inner  appartments  of  the 
king  and  serve  his  relatives.  This  is  the 
work  that  is  now  justly  assigned  to  you,  O 
princess,  the  sons  of  Dhritarastra,  and  not 
the  sons  of  Pritha  (the  Pandavas),  are  now 
your  masters. 

4.  O  beautiful  lady,  select  now  amHhcr 
husband  who  will  not  m?ike  you  a  slave  by 
gambling.  It  is  well-known  that  it  is  not 
censurable  in  a  slave  to  proceed  with 
freedom  in  selecting  her  husband. 

5.  O  Jagmaseni,  Nakula,  Bhimasena. 
Yudhisthira.  Sahadeva  and  Aryuna  are  all 
won  (by  us).  You  are  (also)  now  a  slave. 
Your  husbands  who  are  slaves  cannot  be 
now  your  masters. 

6.  Did  not  the  son  of  Pirtha  (Yudhis- 
thira) consider  life  as  useless.— did  he 
not  care  for  prowess  and  manhood,  that  he 
offered  the  daughter  of  Drupada,  the  Pan- 
chala king,  as  a  stake  at  dice  in  the  presence 
of  all  this  assembly. 

Vaishampayana  said  :— 

7.  Hearing  these  words,  the  wralhfal 
Bhima  breathed  hard  ;— he  became  a  very 
piaure  of  woe.  But  obedient  to  the  kinfi 
(Yudhisthirii)  and  bound    by    the    ties  ci 


SABI1A  PARVA. 


95 


virtue  and  duty,  {he  still  did  nothing  awful). 
but  as  if  burning  every  thing  with  his  eyes 
inflamed  with  anger,  he  thus  spoke. 

Bliima  said  :— 

8.  I  cannot  be  angpry  at  these  words  of 
the  Suta*s  son  (Kama),  for  we  have  really 
entered  the  state  of  slavery,  O  ruler  of 
men,  if  you  have  not  played  staking  this 
princess,  could  our  enemies  ever  dare  to 
speak  thus  to  me  ? 

Vaish  ampayana  said  r— 

9.  Hearing  these  words  of  Bhimasena, 
king  Duryodhana  thus  addressed  Yudhis- 
thira  who  was  sitting  silent  as  one  who  is 
deprived  of  his  senses. 

10.  **0  king,  Bhima,  Aryuna,  and  the 
twins  (Nakula  and  Sahadeva)  are  ever 
under  your  sway.  Answer  this  question. 
Say  whether  you  regard  Krishna  as  won". 

II — 12.  Having  spoken  thus  to  the  son 
of  Kunti,  Duryodliana  proud  of  his  afflu- 
ence, and  desirous  of  encouraging  the  son 
of  Radha  (Kama)  and  of  insulting  Bhima, 
uncovered  his  right  thigh,  which  was  like  a 
stem  of  the  plantain  tree  or  like  the  trunk 
of  an  elephant  and  which^  was  graced  with 
every  auspicious  mark,  and  endued  with 
the  strength  of  thunder  ;  he  showed  it  to 
Draupadi  in  her  very  sight. 

13.  Seeing  this  Bhimasena,  expanding 
hts  red  eyes,  thus  spoke  to  hmi  (Duryo- 
dhana) in  the  midst  of  the  kings,  as  if  pier- 
cing them  (with  his  words). 

14.  "Let  not  Vrikodara  go  to  the  regions 
obtained  by  his  ancestors,  if  he  does  not 
break  that  thigh   in  a  great  battle." 

1 5.  Like  the  fire  that  comes  out  of  every 
crevice  of  a  burning  tree, — sparkles  of  fire 
emitted  from  every  part  of  angi^  Bhima's 
body. 

Tidora  said  :— 

16.  O  kings  of  Pratipa's  race,  look  at 
the  great  daneer  that  arise  from  Bhima- 
sena. Know  for  certain  that  this  great 
calamity  that  threatens  to  overtake  the 
descendants  of  Bharata  has  been  sent  by 
Destiny  itself. 

17.  The  sons  of  Dhritarastra  have  ram- 
bled disregarding  every  proper  considera- 
tion. They  are  now  quarrelling  in  the 
Sabha  over  a  lady.  Your  kingdom's  pros- 
perity is  at  an  end.  Alas !  The  Kurus 
are  engaged  in  sinful  consultation. 

18.  O  Kurus,  take  to  your  heart  this 
high  precept  that  i  declare  to  you.  If 
virtue  is  persecuted  (in  an  assembly,)  the 
whole  assembly  becomes  polluted.  If  he 
(Yudhisthira)  bad  staked  her  before  he  was 


himself  won,  he  would   have  certainly  been 
regarded  as  her  master. 

19.  If  a  man  stakes  any  thing  at  a  time 
when  he  has  no  wealth, — to  win  from  him 
any  wealth  (then)  is  like  obtaining  wealth  in 
a  dream.  O  Kurus,  listening  to  the  words 
of  the  Gandhara  king,  do  not  fall  from 
the  path  of  virtue. 

Duryodhana.  said  :— 

20.  I  am  willing  to  abide  by  the  words 
of  Bhima,  Aryuna  and  the  twins.  Let  thtm 
say  that  Yudhisthira  is  not  their  master; 
and  Jagmaseni  will  (then)  be  freed  from 
slavery. 

Arynna  said: — 

2 1 .  This  illustrious  son  of  Kunti,  Dharma- 
raja  vYudhisthira)  was  certainly  our  lord  and 
master  before  he  began  to  play.  But 
having  lost  himself,  let  all  the  Kurus 
decide  whose  master  he  is  now. 

Vaishampayana  said  :— 

22.  Thereupon  a  jackal  loudly  cried  in 
the  Noma  chamber  of  king  Dhritarastra. 
O  king,  asses  began  to  brav  responsively 
(with  the  jackal),  and  fearful  birds  from 
all  quarters  joined  with  them  in  their  cries. 

23.  At  this  sound,  Vidura,  learned  in 
everything,  and  kiso  the  daughter  of  Suvala 
(Gandhari),  knew  what  it  meant.  Bhisma, 
Drona,  and  the  learned  Goutama  (Kripa) 
also  knowing  '  it,  loudly  cried,  "Swasti" 
"Swasti"  (peace). 

24.  Seeing  that  fearful  omen,  Gandhari 
and  the  learned  Vidin^  teld.  evtiytbing 
in  great  affliction  to  the  king  (Dhritarastra^ 
Then  the  king  thus  spoke. 

Dhritarastra  said  :— 

25.  O  wicked-minded  Duryodhana,  O 
wretch,  destruction  has  already  overtaken 
you  when  you  insult  in  such  fanguage  a 
wife  of  the  Kuru  chiefs, — especially  this 
wedded  wife  (of  the  Panda vas)  Dtaupadi. 

Vaishampayana  said  :— 

26.  Having  said  this,  the  wise  Dhrita- 
rastra, who  possessed  great  knowledge,  re- 
flecting (on  the  matter)  with  the  aid  of  his. 
wisdom  and  beinr  desirous  of  saving  his^ 
relatives  and  friends  from  destruction,  con- 
soled the  Panchala  princess.  Krishna  an^ 
thus  spoke  to  her. 

Dhritarastra  said  :— 

27.  O  Panchali,  ask  from  roe  any  boon 
you  d^ire.  Chaste  and  devoted  to  virtue, 
you  are  the  foremost  of  alt  my  daughter$t 
ir.  flaw. 


96 
Draupadi  said  :— 

28.  O  best  of  the  Bharnta  race,  if  you 
grant  me  a  boon,  I  say,  let  the  handsome 
Yudliisthira,  ever  obedient  to  all  duties, 
be  freed  from  slavery. 

29.  Let  not  unthinking  children  speak 
of  my  gre  itly  intelligent  son  Prativindya  as 
the  son  of  a  slave. 

30.  Having  been  born  a  prince,  to  whom 
there  is  no  man  superior,  and  nurtured  by 
kings,  it  is  not  proper  that  he  should  be 
called  the  son  of  a  slave. 

Dliritarastra  said:— 

31.  O  blessed  girl,  what  you  have  said, 
let  it  be  so.  O  excellent  one,  ask  for  a 
second  boon.  I  shall  grant  it  to  you.  My 
heart  desires  to  give  you  a  second  boon. 
You  do  not  deserve  to  get  only  one  boon. 

Draupadi  said  :— 

32.  O  king,  grant  me  this  boon  that 
Bhimasena,  Aryuna  and  the  twins  with 
their  bows  and  cars  be  freed  from  slavery 
and  gain  their  liberty. 

Dhritarastra  said  :— 

33.  O  greatly  blessed  girl,  let  it  be  what 
you  say.  O  daughter,  ask  for  a  third  boon, 
you  have  not  been  sufficiently  honoured 
with  two  boons.  Ever  treading  the  path  of 
virtue,  you  are  the  foremost  of  all  my 
daughters-in -taw. 

Draupadi  said  :— 

34.  O  illustrious  one,  covctousness  des- 
troys virtue.  O  foremost  of  kings,  I  do  not 
deserve  a  third  boon  ;  I  dare  not  ask  any. 

35.  O  king  of  kings,  it  is  ordained  that 
a  Vaisya  may  ask  one  boon,  a  Kshatrya 
woman  two,  a  Kshatrya  three  and  a  Brah- 
mana  one  hundred. 

36.  O  king^,  these  my  husbands,  freed 
from  the  wretched  state  of  slavery »  will  be 
able  to  achieve  prosperity  by  their  own 
virtuous  acts. 

Thus  ends  the  severity  first  chapter, 
Draupadi*s  obtaining  boon,  in  the  Dyuta 
of  the  Saiha  Parva. 


MAHABIIARATA. 


CHAPTER     LXXII. 
(DYUTA  PARV Ay^Continued. 

Kama  said  :— 


2.  When  the  sons  of  Pandu  and  Dhriu« 
rastra  were  excited  with  anger,  this  Krishna, 
the  daughter,  of  Drupada,  become  theti' 
salvation. 

3.  The  sons  of  Pandu  were  sinkinf^ 
boatless  in  an  ocean  of  distress,  this 
Panchali,  becoming  a  boat  to  them,  brought 
them  safely  to  the  shore. 

Vaishampayana  said  :— 

4.  Hearing  the  words,  **  A  woman  U  the 
refuge  for  the  sons  of  Pandu,"  uttered  in  the 
midst  of  the  Kurus  (by  Kama),  the  angry 
Bhima  in  great  afHiction  said  : 

Bhima  said  :— 

5.  (O  Aryuna),  Devala  has  said  that 
offspring,  acts  and  learning,  these  are  the 
three  lights  that  is  in  every  person,  for  from 
these  (three)  has  sprung  tne  creation. 

6.  When  life  becomes  extinct  and  the 
body  becomes  impure  and  is  cast  off  by  the 
relatives,  these  three  (offspring,  acts  and 
learning)  become  of  service  to  every 
person. 

7.  But  the  light  that  ts  in  us  has  been 
dimmed  by  this  act  of  insult  done  to  our 
wife.  O  Dhananjaya,  how  can  a  son  bom 
from  this  insulted  Wife  of  ours  prove  service- 
able to  us  ? 

Aryuna  said  :— 

8—9.  O  descendant  of  Bharata,  great 
men  never  care  about  the  harsh  words  that 
may  or  may  not  be  uttered  by  inferior  men. 
Persons  that  have  earned  respects  for  them- 
selves,— even  if  they  are  able  to  retaliate, — 
do  not  remember  the  acts  of  hostility  done 
by  their  enimies,  but  they  treasure  up  only 
their  good  deeds. 


I .  We  have  not  heard  of  such  an  act 
performed  by  any  woman  who  are  noted  in 
this  world  for  their  beauty. 


said:— 

10.  O  king  of  kings,  shall  I  here  at  once 
kill  all  these  foes  assembled  together,  or  O 
descendant  of  Bharata,  shall  I  destroy  them 
all  by  the  roots  outside  tlie  palace  ? 

11.  O  descendant  of  Bharata,  what  need 
is  there  for  discussion  (in  this  matter)  or 
what  need  is  there  for  (your)  command  7 
I  shall  kill  all  these  (men)  even  now,  and  O 
king,  (then)  rule  the  whole  earth  without  a 
rival. 

Vaishampayana  said  :— 

12.  Having  said  this  Bhima  with  hk 
younger  brothers  repeatedly  cast  his  angry 
glances  around  as  a  lion  does,  towards  a 
herd  of  small  animals. 

13.  Partha     (Aryuna)     of    pure    d^ 
pacified  him  with  appealing  looks,  but    Vi^ 
mighty-armed      and     powerful       (Bhima 
bei^an  to  burn  in  the  fire  of  his  anger. 


SABHA    PARVA. 


97 


14.  O  kin^,  fire  with  smokes,  spar1<s  and 
flames  benj-an  to  issue  out  of  his  ears  and 
other  senses, — so  much  angry  he  became. 

15.  His  face  became  terrible  to  look 
at  in  consequence  o\  his  furrowed  brows  as 
that  of  Yama  himself  at  the  time  of  universal 
destruction. 

16.  O  descendant  of  Bharata,  thereupon 
Yudhisthira  embracing  him  with  his  arms 
asked  the  mighty  armed  hero  to  forbe.ir, 
telling  him  "  Be  not  so.  Remain  in  silence 
and  peace."   And 

17.  Having  paciFcd  the  mighty  armed 
(Bhima)  with  eyes  red  in  anger,  the  king 
(Yudhisthira)  approached  his  sire  Dhrita- 
rastra. 

This  ends  the  seventy  second  chnpter^  the 
vrath  of  Bhitna,  in  the  Dyuta  0/ the  Sabha 
Parva. 


CHAPITER    LXXin. 
(DYUTA  PARVA)— Co//////ii^i/. 

Yudhisthira  said :— 

1.  O  king,  you  are  our  lord.  Command 
us  what  we  shall  do.  O  de:5cendant  of 
Bharata,  we  desire  to  remain  always  under 
your  sway. 

Dhritarashtra  said  :— 

2.  O  Ajatasatru,  be  blessed.  Go  in  pence 
and  safety.  Rule  your  kingdom  with  your 
wealth  at  my  command. 

3.  Take  to  heart  the  command  of  an 
old  man,  the  wholesome  advice  that  1  give 
and  which  is  like  a  nutritive  regimen. 

4.  O  child,  O  greatly  wise  Yudhisthira, 
you  are  full  of  humility,  and  you  wait  upon 
the  old.  You  know  the  path  of  Dharma  is 
subtle. 

5.  O  descendant  of  Bharata,  where  there 
is  intelligence  there  is  forbearance.  There- 
fore follow  the  path  of  peace.  Axe  falls 
upon  wood,  it  does  not  fall  upon  stone. 

6.  Those  are  superior  men  who  do  not 
remember  the  acts  of  hostility  of  their 
enemies,  who  see  only  the  merits  and  not  the 
faults  of  their  enemies,  and  who  themselves 
never  enter  into  hostilities. 

7.  Those  that  are  good  remember  only 
the  good  deeds  of  their  enemies  and  not 
any  act  of  hostility  that  their  enemies  miijht 
do.  The  good  men  do  good  to  others  with- 
out any  expectation  of  getting  a  return. 

8.  O  Yudhisthira,  only  the  worst  of  men 
use  harsh  words   in  quarrel.     Men    of    indi- 

^  ferrent  character  reply  to  such  words  when 
spoken  by  others.  But  superior  men  do  not 
think  of  such  words  or  recapitulate  them. 


9  —  I  r.  Those  that  are  good,  taking  their 
own  feelings  under  consideration,  can  under- 
stand the  feelings  of  others.  Therefore, 
they  remember  only  the  good  deeds,  and 
not  the  acts  of  hostility,  of  their  enemies. 
You  have  a:ted,  as  is  done  by  good  mert 
of  prepossesing  appearance  \vho  does  not 
transgress  Dharma,  Artha  and   Kama. 

12.  O  child,  do  not  remember  the  harsh- 
ness of  Duryodhana.  If  you  desire  to  remem- 
ber what  is  only  good  look  at  your  mother 
Gandhari  and  myself. 

13— 15«  O  descendant  of  Bharata,  kwk 
^\  '"^t  yo"r  father,  present  here  who  am 
old,  and  blind.  It  was  for  meeting  with  our 
friends,  and  also  for  examining  the  strength 
and  weakness  of  my  children  that  I  allowed 
out  of  policy  this  match  at  dice  to  proceed. 
O  kmg,  ttiere  is  no  fear  for  those  Kurus  who 
are  under  your  sWay  and  who  follow  the 
counsel  of  the  greatly  intelligent  Vidura, 
learned  in  all  Shastras.  In  you  is  virtue, 
in  Aryuna  is  patience,  and  in  Bhimasena 
is  prowess, 

16.  And  in  those  foremost  of  men,  the 
twins  (Nakula  and  Sahadeva),  are  pure  reve* 
rence  and  service  to  superiors.  O  Ajatasatru, 
be  blessed.  Return  to  Khandhavaprastha. 
Let  there  be  brotherly  love  between  you 
and  your  cousins.  Let  your  mind  be  always 
fixed  in  virtue. 

Vaidiampayana  said  :— 

17.  Having  been  thus  addressed,  and  per- 
forming all  the  ceremonies  of  politeness,  the 
best  of  the  Bharata  race,  DharmarajA 
Yudhisthira,  started  with  his  brothers. 

18.  Accompanied  with  Krishna,  and  as- 
cending their  cars  of  colour  of  clouds, 
(praupadi(,  they  started  for  that  best  of 
cities,  Indraprastha. 

Thus  ends  the  seventy  third  chapter,  the 
boons  of  Dhritarastra,  in  the  Dyuta  of  the 
Sabha  Parva, 


CHAPTER     LXXIV. 
(ANUDYUTA  PARVA) 

Janamejaya  said  :— 

1.  How  did  the  sons  of  Dhritarastra 
feel  when  they  came  to  know  that  the 
Pandavas  had  with  Dhriiarastra's  permis- 
sion left  H  istinapur  with  all  their  wealth 
and  jewels  ? 

Vaishampayana  said  :— 

2.  O  king,  having  leariu  that  the  Part- 
dayas  had  been  commanded  by  the  wise 
DhriUrastra  to  return  to  their  capital, 
Uushashana  soon  went  to  his  brother. 


98 


MAllABIiARATA. 


3.  O  best  of  the  Bharata  race,  having 
come  before  Duryodhana  (sitting)  with  his 
coanseUers  he  spoke  thus  in  a  sorrowful 
heart. 

Basliashaiia  said:-- 

4.  O  great  car-warrior,  the  old  man  has 
thrown  away,  what  we  earned  with  so  much 
trouble.  Know  that  he  had  made  over  the 
whole  of  that  wealth  to  our  enemies. 

Vaisliampayana  said  :-- 

5—6.  Thereupon,  Dur3'odhana,  and 
Kama, — all  exceedingly  proud  and  vatn, — 
being  united  together  and  wishing  to  counter- 
act the  Pandavas  went  in  haste  and  saw  the 
king  Dhritarastra,  the  son  of  Vichitravirya. 
They  spoke  to  him  these  smooth  and  artful 
words. 

Baryodliana  said  :— 

7.  O  king,  have  you  not  heard  what  the 
learned  Vnhaspati,  the  preceptor  of  the 
celestials,  said  on  morals  and  politics  when 
advising  Sakra  (Indra). 

8.  O  chastiser  of  foes,  (he  said),  "Those 
enemies  who  always  harm  by  force  or  stra- 
tagem should  be  destroyed  by  every  means". 

9.  If  we  gratify  with  the  wealth  of  the 
Pandavas,  the  kings  of  the  world  and  then 
fight  with. the  sons  of  Pandu,  what  reverses 
can  overtake  us  ? 

xo.  When  one  places  on  his  neck  and 
back  angry  snakes  full  of  venom,  which  has 
come  to  bring  about  his  destruction, — is  it 
possible  for  him  to  take  them  off  7 

II.  O  father,  equipped  with  weapons 
and  seated  on  cars,  the  Pandavas  will  anni- 
hilate us  like  atgry  and  prisonous  snakes. 

T2.  Even  now  Aryuna, — attired  in  ar- 
mour and  furnished  with  couple  of  quivers, — 
is  proceeding,  frequently  taking  up  the  Gnn- 
diva  (bow)  and  breathing  hard  and  casting 
angry  glances  around. 

13.  We  are  told  that  Vrikodara 
(Bhima),  hastily  ordering  his  chariot  to  be 
made  ready  and  then  ridmg  on  it,  frequent- 
ly whidltng  his  heavy  dub  is  proceeding 
along. 

14.  Nakuta  also  is  proceeding  with 
the  sword  in  his  grasp  and  the  semi- 
circular shield  in  his  hand ;  Sahadeva 
and  the  king  (Yudhisthira)  have  made 
signs  clearly  indicating  their  intentions. 

15.  Having  ascended  their  cars  which 
were  full  of  all  kinds  of  weapons,  they  are 
all  whipping  their  horses,  (so  that  they 
mijs[ht  Koon  reach  thek  capital^  to  assemble 
their  forces. 

16.  Persecuted  (a^)  they  are  (by  u<;\  they 
cannot  f5rgive  us  for  those  injuries.    Who  is 


there    among<;t    them   who  will   be   able  to 
forgive  the  insult  to  Draupadi  ? 

17.  O  foremost  of  all  men,  be  ble^ed. 
We  shall  again  gamble  with  the  Pandavas 
in  order  to  send  them  to  exile  in  the  forest. 
We  are  able  to  bring  them  under  our  sway 
in  this  way. 

18.  Attired  in  skins,  either  the>'  or  we, 
having  (first)  been  defeated  at  dice,  slwktl  go 
into  tlie  fores^  for  twelve  years. 

19.  The  thirteenth  year  shall  have  to  be 
spent  in  some  inhabited  country  without 
being  recognised.  If  recognised,  an  exile 
for  another  twelve  years  shill  be  the  con* 
sequence  (of  such  recognition). 

2.0  Either  they  or  we  shall  live  (accord- 
ing to  this  engagement).  Let  therefore  the 
game  begin.  Throwing  the  dice,  let  the 
Pandavas  once  more  play. 

21.  O  best  of  tha  Bharata  race,    O  ktng^, 
this   is   our   highest   diUy.     'Hiis  Sakuni    ts 
highly  proficient    in    the    whole  science    of 
dice-playing. 

22.  We  shall  in  the  meantime  be  firmly 
rooted  in  the  kingdom;  and  making  alliances 
(with  other  kings),  we  shall  be  able  to 
get  together  a  vast  and  invincible  army  and 
to  keep  them  content. 

23.  O  king,  O  chastiser  of  foes,  wc  sTiatf 
then  be  able  to  defeat  tne  Pandavas  if  they 
re-appear.  Let  this  plan  recommend  itscAf 
to  you. 

Dhritarastra  said  :— 

2+.  Then  bring  hack  the  Panda v^^, 
even  if  tliey  have  gone  a  great  way  off. 
Let  them  con>e  and  throw  dice  once  again. 

Vaishampayana  said  :— 

25.  ITiereupon,  Drona,  Somadatta,  VaT>- 
lik«a,  Goutama,  tl>e  son  of  Drona,  the  power- 
ful son  of  Vaishya   (Vidura), 

26.  Bhurisrava,  Bhisma,  and  the  inig^hty 
car-warrior  Vikarna  all  said,  "Let  not  the 
play  comn>ence.     Let  there   be  peace." 

27.  But  disregarding  the  counsels  of  afl 
his  wise  friends  and  relatives,  Dhritar^sira, 
ever  partial  to  his  sons,  (again)  sumiTK>ned 
the  Pandavas. 

Thus  ends  the  seventy  fourth  chapter^ 
tke  re-summoning  of  Yudhisthira^  in  the 
Anudyuta  of  the  SabJia  Parva* 


SABHA   PARVA. 


99 


CHAPTER     LXXV. 

(ANUOYUTA  P\RV \)—ContinueiL 

Vaishampayana  said  :— 

1.  O  great  king,  it  was  then  the  virtuous 
Onndhari,  afflicted  with  grief  on  account 
of  her  affection  for  her  sons,  addressed  king 
Ohritarastra  and  said. 

Oandhari  said  ^— 

2.  When  Duryodhana  was  born,  the 
high-souled  IChattwa  (Vidura)  said,  "  It  is 
better  to  send  this  disgrace  of  the  race 
(Duryodhana)  to  the  other  world." 

3.  For  he  (Duryodhana)  cried  repeatedly 
and  dissonantly  like  a  jacknl  when  he  was 
born.  It  is  certain  he  will  prove  the  des- 
truction of  our  race.  Tak»2  this  (the  words 
of  Vidura)  to  heart. 

4.  O  descendant  of  Bharata,  do  not  sink 
for  your  own  fault  in  the  ocean  of  calamity. 
O  lord,  do  not  approve  the  counsel  of  these 
wicked -minded  ones  who  are  but  boys. 

5.  Do  not  be  the  cause  of  the  fearful 
destruction  of  this  race.  Who  is  there 
tliat  will  break  an  embankment  which  has 
been  completed  or  re-kindle  a  conflagration 
which  has  been  estinguished  ? 

6.  O  best  of  the  Bharata  race,  who  is 
there  that  will  provoke  the  peaceJFuI  sons 
oi  Pritha  (Kunti)?  O  descendant  of  Aja- 
inira,  you  remember  everything,  but  I  shall 
siiU  call  your  attention  to  this. 

7.  The  Shastras  can  never  control  the 
wicked-minded  men,  either  in  good  or  in  evil 
acts.  A  man  of  boyish  intelligence  can 
never  act  as  an  old  man. 

8.  Let  your  sons  follow  you  as  their 
leader.  Let  them  not  for  ever  be  separated 
from  you  (by  death).  Therefore,  abandon  at 
my  word  this  disgrace  of  our  race. 

9.  O  king,  O  ruler  of  men,  you  could 
not  do  it  before  from  the  affection  you  bear 
for  your  son.  Know  that  the  time  has 
come  for  the  destruction  of  our  race  through 
him. 

10.  Let  your  mind,  guided  by  counsels 
of  peace,  virtue  and  true  policy,  be  what  it 
naturally  is;  Do  not  err.  The  prosperity 
which  is  acquired  by  the  aid  of  wicked  acts 
is  soon  destroyed,  while  that  which  is  won  by 
honest  means  takes  root  and  descends  from 
generation  to  generation. 

Vaishampayana  said  ;-* 

11.  Having  been  thus  addressed  by  Gan- 
dhari  who  pomted  out  to  him  the  path  of 
virtue,  the  king  replied  to  her  saying,  'Mf 
the  dy.*btruction   of  our  race  ha^   came,  let  it 


^ake  place  without  any  hinderancc.  I  cannot 
prevent  it. 

12.  Let  it  be  what  they  desire.  Let  the 
Pandavas  return.  Let  my  sons  again 
gamble  with  the  sons  of  Pandu." 

Thus  ends  the  seventy  fifth  chapter,  the 
•aords  of  Gandhari,  in  the  Anudyuta  of  the 
Sahba  Parva* 


CHAPTER    LXXVI. 

(ANUDYUTA  PARVA)  Continued. 

Vaishampayana  said  :— 

1.  Thereupon  at  the  command  of  the 
intelligent  Dhritarastra  Pratikamin.  thus 
spoke  to  the  son  of  Pritha,  king  Yudhisthira 
who  had  gone  (by  this  time)  to  a  great  dis- 
tance from  Haslinapur.  ^' 

Pratikamin  said:— 

2.  O  descendant  of  Bharata,  your  father 
has  said,  **  O  Yudhisthira.  the  assembly  is 
ready.  O  son  of  Pandu,  O  king,  O  Yudhis- 
thira,  come  and  throw  the  dice.'* 

Yudhisthira  said  :— 

3.  All  creatures  obtain  good  or  evil  fruits 
according  to  the  appointment  of  the  Or- 
datner  of  the  creation.  Whether  I  play  or 
I  do  not  play,  those  fruits  are  inevitable. 

4.  This  is  a  summons  to  dice;  it  is  also  the 
command  of  the  old  king.  Thouvrh  I  know 
it  will  prove  destructive  to  me,  yet  I  cannot 
refuse. 

5.  Though  (a  living)  animal  m^de  of 
gold  was  an  impossiblity,  yet  Rama  suffered 
himself  to  be  templed  by  a  (golden)  deer. 
The  mind  of  men  over  whom  calamities 
hang  become  deranged  and  out  of  order. 

Vaishampayana  said  :— 

6.  Having  said  this,  the  Pandava  (Yu- 
dhisthira^  with  his  brothers  retraced'  his 
steps  t(owards  Hastinapur).  Knowing  full 
well  the  deception  practised  by  Sakuni,  the ' 
son  of  Pritha  (Yudhisthira)  came  back  to  sit 
at  dice  with  him  again. 

7.  O  best  of  the  Bharata  race,  giving 
great  pain  to  the  hearts  of  all  their  friends 
those  great  car-warriors  again  entered  that 
assembly, 

8.  Guided  by  Fate,  they  once  more  sat 
down  at  ease  for  gambling  in  order  to 
bring  about  the  destruction  of  men. 

Sakuni  said :— 

9.  O  best  of  the  Bharata  race  the  old 
king   has  given   you  back  all  yuur    tvcalth. 


K)0 


MAHABIi/VRATA. 


That    is    well.     But  listen  to mei  there  is    a' 
stake  of  great  value. 

ro — II.  (It  is  this), — If  we  are  defeated 
by  you  at  dice,  we  shall  enter  the  great 
forest  attired  in  deer  skins  and  hve  there 
for  twelve  years  and  pass  the  thirteenth 
year  in  some  inhavited  place  unrecognised. 
If  recognised,  we  shall  return  to  an  exile  of 
another  twelve  years. 

12 — 14.  (On  the  other  hand),  if  you  be 
defeated  by  us,  you  shall  with  Krishna 
(Draupadi)  live  for  twelve  years  in  the 
forest  and  pnss  the  whole  of  the  thirteenth 
year  unrecognised  in  an  inhabited  couiftry. 
If  recognised,  an  exile  of  another  twelve 
years  is  to  be  the  consequence.  On  the 
expiry  of  the  thirteenth  year,  each  is  to  have 
his  kingdom  surrendered  to  the  other. 

15.  O  Yudhisthira,  O  descendant  of 
0harata,  with  such  stake,  play  with  us  again 
by  throwing  the  dice. 

VaiBhampayana  said  :— 

16.  Thereupon  those  that  were  present 
iathe  Subha^  raising  up  their  arms,  said  in 
great  anxiety  of  mind  and  in  great  emotion, 

17.  "Alas!  Fie  on  the  friends  of  Dur- 
yodhana  that  they  do  not  tell  him  of  his 
great  danger !  O  best  of  the  Bharata  race 
(Dhritarastra),  whether  he  understands  or 
not  out  of  his  own*  sense,  it  is  your  duty  to 
tell  him  plainly. 

18.  The  king,  the  son  of  Pritha  (Yudhis- 
thira, even  hearing  these  various  remarks, 
a^in  sat  at  dice  from  shame  and  sense  of 
(Kshatrya)  duty. 

*  19.  Fully  knowing  the  consequence,  the 
greatly  intelligent  one  (Yudhisthira)  again 
began  to  play,  as  if  he  was  fully  aware  that 
the  destruction  of  the  Kurus  were  (inevit- 
ably near  at  hand. 

Yudhisthira  said:— 

20.  O  Sakimi,  how  can  a  king  like  me 
whp  always  observe  the  duty  of  his  order 
refuse  when  challenged  to  dice  ?  ^Therefore, 
I  shall  (again)  play  with  you. 

Sakuni  said  :— 

2 1 — 23.  O  son  of  Pandu,  we  have  many 
ktne  and  horses  and  milch  cows  and  innu- 
merable goats  and  sheep  and  elephants, 
treasures,  gold  and  servants,  both  male  and 
female.  All  these  have  been  staked  by  us 
before.  But  now,  let  this  be  our  stake, — 
namely  exile  into  forest  (for  twelve  years)  and 
then  living  in  the  thirteenth  year  unrecog- 
nised in  an  inhabited  place.  O  foremost  of 
men,  with  this  stake  let  us  (now)  play. 

Vaishampayana  said:— 

'  24.    O  descendant  of  Bharata,  when  this 
proposal  about  going  to  the  forest   was  but 


once  uttered,  the  son  of  Pritha  (Yudhisthira) 
accept«d  it ;  and  the  son  of  Suvala  (Sakuni) 
(then)  took  up  the  dice.  (Fin;iHy)  Sakuni 
said  to  Yudhisthira,  "Lo !  I  have  won!** 

Thus  ends  the  seventy  sixth  chapter,  the 
defeat  of  Yudhisthira  once  again,  in  the 
Anttdyuta  of  the  Sabha  Parva, 


CHAPTER  LXXVI  I. 
(ANUDYUTA  PARVA)— C<?if//«i#«i. 

Vaishampayana  said  :— 

1.  Thereupon  the  vanquished  sons  of 
Pritha,  preparing  for  their  exile  in  the 
forest,  attired  themselves  in  deer  skias  and 
Uttaria  (upper  garment). 

2.  Seeing  those  chaslisers  of  foes  attired 
in  deer  skins  and  robbed  of  their  kingdom 
at  the  point  of  going  to  the  forest,  Dtislia- 
shana  exclaimed. 

Dnshashana  said  :— 

3.  The  absolute  sovereignty  of  the  son 
of  Dhritarastra,  the  high-souled  king, 
(Duryodhana)  has  (now)  commenced.  T£e 
Pancfavas  are  vanquished,  and  they  liave 
been  plunged  into  great  misery. 

4.  The  gods  are  propitious  to  us, — 
whether  or  not  we  have  proceeded  in  the 
very  narrow  path  (of  sin) ;  for  we  are  to-day 
superior  to  our  enemy  in  wealth  and  in 
every  thing. 

5.  The  sons  of  Pritha  are  plunged  into 
eternal  hell.  They  are  deprived  of  happi* 
ness  and  kingdom  for  ever- lasting  days. 

6.  Those  Pandavas,  who,  being  entoxi- 
cated  with  the  pride  of  wealth,  laughed  at 
the  son  of  Dhritarastra,  will  now  have  to  go 
to  the  forest  defeated  and  deprived  of  tlieir 
wealth. 

7.  Let  them  abandon  their  variagated 
armours,  and  their  resplendent  robes  of  cel- 
estial make.  Let  them  all  put  on  deer  skins 
according  to  the  stake  they  had  accepted  of 
the  son  of  Suvala  (Sakuni). 

8.  The  Pandavas,  who  always  boasted 
that  they  had  no  equals  in  all  the  world,  will 
now  know  and  regard  themselves  in  this 
their  calamity  as  grains  of  sesame  %inthoiit 
kernal. 

9.  Though  in  this  dre^s,  the  Pandavas 
appear  like  wise  and  powerful  men  instalkd 
in  a  sacrifice,  but  see  (consider)  them  as  per- 
sons not  entitled  to  perform  sacrifices. 

10.  The  greatly  wise  descendant  of  Sonio- 
ka,  Jagmasena  (Drupada),  having  bestowe<l 
the  Panchala  princess  on  die  Pandavas,  did 
not  act  well.  Tlie  husbands  of  Jagmabcoi 
(Draupadi)  are  impotent. 


/ 


SABHA   PARVA. 


i6t 


tl.  O  Jagmaseni,  what  joy  will  you  j^et 
in  seeing?  these  your  husbands  in  the  forest 
attired  in  skins  and  rags,  and  deprived  of 
their  wealth  and  possessions.  Select  a 
husband  from  these  present. 

12.  These  Kurus,  assembled  here,  are 
all  forbearing  and  self-controlled.  They 
are  all  vastly  wealthy.  Select  one  amongst 
these  as  your  husband,  so  that  this  calamity 
may  not  drag  you  (in  its  train). 

13.  All  the  Pandavas  are  now  like 
grains  of  sesame  that  are  without  kernal, 
or  toy  animals  incHsed  in  skins,  or  the 
g^rains  of  paddy  without  kernal. 

14^  Why  do  you  wait  any  longer  upon 
the  fallen  sons  of  Pandu  ?  The  labour  is 
thrown  away  that  is^  bestowed  on  press- 
ing the  sesame  grain  that  is  without  the 
kernal. 

Vaithampayana  said :— 

The  son  of  Dhritarastra  (Dushashana) 
uttered  such  cruel  and  harsh  words  in  the 
hearing  of  the  Pandavas. 

15.  Having  heard  them,  the  un forbear- 
ing Bhtinasena  suddenly  rushed  towards 
that  prince  in  angler  like  a  Himalyan  lion 
does  towards  a  jackal.  He  loudly  rebuked 
him  in  these  words. 

Bhima  said:— 

16.  O  crooked -minded  wretch,  you  rave 
in  words  that  are  uttered  only  by  the  sinful. 
Being  advanced  by  the  skill  of  the  Gandhara 
king,  you  (dare  to)  boast  in  the  midst  of 
these  kings. 

17.  As  you  pierce  our  hearts  with  these 
3K>ur  words  like  arrows,  so  will  I  pierce  your 
heart  in  battle,  making  you  recollect  all 
til  is. 

18.  I  shall  ^end  to  the  abode  of  Yama 
all  those  with  their  descendants  and  rela- 
tives who  are  from  anger  or  covetousness 
walking  behind  you  as  your  protectors. 

Vaishampayana  said :— * 

19.  Dushashana,  abandoning  all  sense 
of  shame,  danced  around  in  the  midst  of  the 
Kurus  and  loudly  said,  "O  cow,"  ''O  cow." 
Bhima  uttered  these  wordi  of  wrath,  but 
did  nothing^  for  he  CJuld  not  deviate  from 
the  path  of  virtue. 

Bhima  said  :— 

20.  Wretch,  do  you  dare  use  harsh  words 
as  these  ?  O  Dushashana,  who  should  boast 
having  thus  won  wealth  by  foul  means  ? 

21.  !  tell  you.  if  Vrikodara,  the  sin  of 
Pritha,  does  not  drink  your  life-bload  pierc- 
"mg  open  yoir  breast  in  battle,  let  him  not 
attain  to  regions  of  blessedness. 


22.  I  tell  you  truly  that  kilKng  the  sons 
of  Dhritarastra  in  battle  in  the  presence 
of  all  the  warriors,  I  shall  without  the  least 
delay  pacify  my  this  anger. 

Vaishampayana  said:— 

23.  When  the  Pandavas  were  going  out 
of  the  Sabhnt  the  wicked  king  Duryodnana 
from  excess  of  joy  mimicked  by  his  own 
steps  the  playful  and  lion -like  movements  of 
Bhtmasena. 

24.  Thereupon  Vrikodara  (Bhima),  half 
turning  towards  him,  said,  "O  fool,  do  not 
think  that  by  this  you  g^ain  any  ascendency 
over  mc.  I  shall  soon  kill  you  with  all  your 
followers  and  answer  you  recalling  all  this, 
to  your  mind." 

25.  Seeing  this  insult  offered  to  him,  the 
powerful  and  proud  Bhima,  supressing  his; 
rising  anger  and  following  the  king  (Yudhis- 
thira)  spoke  these  words  when  going  out  of 
the  Kuru  court. 

Bhima  said  :— 

26.  I  shall  be  the  slayer  of  Duryodhana, 
Dhananjaya  (Aryuna)  will  be  the  slayer  of 
Kama.  Sahadeva  will  kill  the  gambler 
Sakuni. 

27.  I  repeat   in   the  midst  of  this  assem- 
bly these  proud   words   which   the  celestials* 
will   surely   make  good,  if  ever  we  engage  in 
battle  (with  the  Kurus). 

28.  I  shall  kill  this  sinful  wretch  Sujo- 
dhana  (Duryodhana)  in  a  club-fight.  Fell- 
ing him  on  the  ground,  I  shall  place  my 
foot  on  his  head. 

29.  As  regards  this  wicked -minded  man 
Dushasliana,  who  is  bjld  in  speech,  I  will 
drink  his  blood  like  a  lion. 

Aryuna  said:— 

30.  O  Bhima,  the  resolutions  of  superior 
men  are  not  known  only  in  words.  On  the 
fourteenth  year,  they  will  see  what  will 
happen. 

Bhima  said  :— 

31.  The  earth  will  d-ink  the  blood  of 
Duryodhana,  Kama,  tlie  wicked-minded 
Sakuni  and  the  fourth  Dushashana. 

Aryuna  said  :— 

32.  O  Bhimasena,  I  will  as  you  dimet, 
kill  in  battle  this  Kama  so  malicipus, 
jealous,  harsh -speeched  and  vain. 

33.  For  doing  what  is  agreeable  to 
Bhima,  Aryuna  vows  that  he  will  kill  in 
battle  with  his  arrows  this  Kama  with  all 
his  followers. 


%92 


MAllABirARATA. 


34*  ^  will  send  1-)  the  abode  of  Yaraa 
wall  my  arrows  also  those  other  kings  that 
will  from  foolishness  fight  against  me. 

35.  If  my  this  vow  be  not  carried  out,  then 
the  Himalaya  mountains  might  be  removed 
from  where  they  are,  the  maker  of  the  day 
(Sun)  might  lose  his  rays  and  the  Moon  his 
coolness. 

36.  All  this  will  surely  happen  if  on  the 
fourteenth  year  from  this,  Duryodhana  does 
not  return  us  our  kingdom  with  proper 
respect. 

Vaishampayana  said  :— 

37.  When  Aryuna  said  this,  the  hand- 
some and  powerful  son  of  Madri,  Sahadeva, 
waving  his  mighty  arms, 

38.  And  sighing  like  a  snake  and  desir- 
ing to  kill  Sakuni,  spoke  thus  with  eyes  red 
with  anger. 

Sahadeva  said : 

39.  O  fool,  O  destroyer  of  the  fame  of 
the  Gandhara  kings,  what  you  are  thinking 
as  dice  is  not  dice.  They  are  sharp-pointed 
arrou-s  which  you  have  invited  in  battle. 

40.  I  shall  certainly  accomplish  all 
which  Bhima  has  said  as  regards  you 
with  all  your  followers.  If  you  have  any- 
thing to  do,  do  it  before  that  day  comes. 

41.  O  son  of  Suvali,  I  shall  certainly 
kill  you  with  all  your  friends  and  relatives, 
if  you  stay  in  the  fi^rht  according  to  the 
usage  of  the  Kslialryas. 

Vaishampayana  said  :— 

42.  O  king,  hearifig  the  words  of  Saha- 
deva, Nakula,  the  handsomest  of  men,  spoke 
thus. 

Nakula  said :— 

43—44-  I  shall  certainly  send  to  the 
abode  of  Yama  all  those  wickod-minded 
sons  of  Dhritarastra,  who,  being  desirous 
of  fleath  and  ifnpclled  by  Fate,  and  also 
moved  by  the  wish  of  doing  what  would 
please  Duryodhana,  have  used  harsh  and 
msuiting  words  towards  this  Jagmaseni, 
(Draupadi)  at  the  gambling  match. 

45.  At  the  command  of  the  king  (Yudhis- 
thira)  and  remembering  the  wrongs  done 
to  (Draupadi,)  I  shall  soon  make  the  earth 
freed  from  the  sons  of   Dhritarastra* 

Vaiflhampa]rana  said:— 

46.  Having  thus  taken  many  vows,  those 
mighty  armed  and  foremost  of  men  (the 
Pandavas)  went  to  Dliritarastra. 

Thus  ends  the  se^renty  seventh  chapter, 
^ng  to  Dhritarastra,  in  the  Anudytcta  af 
the  Sabha  Furva, 


C  H  A  P:T  E  R    L  X  X  V 1 1  f . 

(ANUDYUTA  ?\KWA)^CoHtinned. 

Yodhisthira  said  :— 

t  o.-  ^  ^*^  farewell  to  all  the  descendants 
of  BharaU,  to  my  old  grandsire  (Bhisma)  to 
kmg  Somadatta,  the  great  king   Valhika, 

2.  To  Drona,  to  Kripa,  to  all  the  other 
kings,  to  Ashwathama,  Vidura,  Dhritaras- 
tra, and  to  all  the  sons  of  Dhritarastra, 

3.  To  Yuyutsu,  Sanjaya,  and  all  the 
Sabhasadas  (court-offi:ials).  I  bid  you  all 
farewell.  I  shall  see  you  (again)  on  ray 
return. 

Vaishampayna'said  :— 

4.  Those  that  were  present  there  could 
not  out  of  shame  tell  an)  thing  to  Vudliis- 
thira,  but  they  all  prayed  for  the  welfare 
of  the  intelligent  (king). 

Vidura  said :— 

jS-  The  reverend  Pritha  (Kunti)  ts  a 
pnncess.  She  should  not  go  to  the  forest. 
She  is  delicate  and  old,  and  she  is  ever  in 
happiness. 

6.  The  blessed  lady  will  remain  in  my 
house  (well)  respected  by  mc.  O  sons  of 
Pritha,  know  this,  and  let  safety  be  yours  in 
every  way. 

Vaishampayana  said  :— 

7.  Thereupon  they  (the  Panda\'as)  hll 
said,  "  O  sinless  one,  let  it  be  as  you  say. 
You  are  our  uncle,  and  (therefore)  you  are 
the  same  as  our  father.  We  are  all  obedient 
to  you. 

8.  O  learned  man,  you  are  our  most 
respected  Guru  (superior).  O  high^souled 
one,  command  us  what  ebe  is  there  to  be 
done". 

Vidura  said  :— 

9.  O  Yudhisthira,  O  bes^  of  the  Bharata 
race,  know  this  to  be  my  opinion  that  he 
who  is  defeated  by  sinful  means  need  not  be 
pained  for  such  defeat. 

Id.  You  know  every  rule  of  Dharma, 
Dhananjaya  (Aryuna)  is  ever  victorious  m 
battle.  Bhimasena  is  the  sla^-er  of  foes, 
Nakula  is  the  gatherer  of  wealth. 

11.  Sahadava  has  administrative  talents, 
Dhaumya  is  the  best  of  all  men  learned 
in  the  Vedas,  and  the  virtuous  Draupadi  is 
learned  in  Dharma  and  Artha, 

12.  You  are  all  attached  to  one  another 
and  you  all   feel   delight  at  one   another's 
presence  ;  enemies  cannot  separate  you  from 
one  another,  and  you  arc  all  conicnicd. 


SHABHA    PaRVA 


t03 


13.  O  dcscendent  of  Bliarata,  for  this 
patient  abstraction  from  the  worldly  possses* 
sions  will  be  of  great  benefit  to  you.  No 
enemy,  even  if  he  be  like  Sakra  (Indra),  will 
be  able  to  stand  it. 

14.  You  were  instructed  on  the  mountains 
of  Himalaya  by  Meru-Savarani.  You  were 
instructed  in  Varanavata  by  Krishna  Dwai- 
payana  (Vyasa), 

15.  On  the  Vrigu  mountain  by  Rama, 
on  the  banks  of  the  Drisadvjati  by  Sambhu 
(Siva).  You  have  also  received  instruc- 
tions from  the  g^eat  Rishi  Asita  on  the 
Anjana  mountains. 

16.  You  became  a  disciple  of  Vrigu  on 
the  banks  of  the  Kalmashi.  Nirada  and 
your  this  priest  Dhaumya  will  be  now 
your  instructors. 

17.  Do  not  abandon  the  excellent  lessons, 
ever  adored  by  the  Rishis,  as  rejfa-di  the 
next  world.  O  son>  of  Pandu,  you  surpass 
m  intelligence  even  Pururava,  the  son  of  lla, 

18.  In  strength  all  other  kin^s,  and  in 
virtue  even  the  Rishis.  Resolve  earnestly  to 
win  the  victory  which  is  the  attribute  of 
Indra,  to  control  anger  which  is  the  atribute 
of  Yama, 

19.  To  give  in  charity  which  is  the  attri- 
bute of  Kuvera,  and  to  control  all  p  issions 
which  is  the  attribute  of  Varuna.  Obtain 
the  power  of  gladdening  from  the  moon,  the 
power  of  sustaining  all  from  the  water, 

20.  Forbeirance  from  earth,  energy 
from  the  wliale  of  the  solar  disc,  strength 
from  the  winds,  and  affljence  from  the 
creatures. 

21—22.  Welfare  and  immunity  from 
disease  be  yours.  I  hope  to  see  you  return 
(in  all  safety).  O  Yudhisthira,  act  properly 
and  duly  in  all  seasons — in  the  time  of 
distress,  in  that  of  difficulty,  and  in  res- 
peel  of  every  thing.  O  son  of  Kunti,  O 
descendant  of  B'larata,  with  our  permission 
depart.     Blessings  be  on  you. 

23.  None  can  say  that  vou  have  done 
any  thing  sinful  before.  We  hope  to  see 
you  return  in  safety  and  crowned  with  suc- 
cess. 

Vaisliaiiipayana  said  :— 

24.  Thus  addressed  the  greatly  powerful 

Pandava  (Yudhisthira),   saying,  "Be  it  so" 

and  bowing  low  to  Bhisma  and  Drona,  wp.nt 

away. 

* 
Thus    ends   the  seventy  eighth    chapter ^ 

yudhisthtra*s  departure  to  the  forest ^  in  the 

Aftudyuta  of  the  Sabha  Parva, 


CHAPTER    LXXIX- 

(ANUDYUTA  PARVX) -Con finned. 

Vaisliampayana  said:— 

Thereupon,  when  Krishna  (Draupidi)  was 
about  to  start,  she  went  to  the  lilustrioa^ 
Pritha  (Kunti)  and  asked  her  leave  and  that 
of  the  other  ladies  who  were  all  plunged  in 
grief. 

2.  Silutin,^  and  emVacin  j  every  one  of 
them  as  e^-h  de^ereveJ,  she  desired  to  go 
awiy.  Thereupon  load  limintati^ns  i*osc 
within  the  inner  appirtmints  of  the  Pan- 
davas. 

3.  Kunti,  being  greatly  afflicted  on  see- 
ing D.'aupiJi  on  the  eve  of  her  journey,' 
uttered  these  words  in  a  voice  choked  with 
grief. 

Eanti  said  :— 

4.  O  child,  do  not  grieve  that  th's  grctt 
calamity  his  overtaken  you.  You  are  wcll- 
awire  of  all  the  duties  of  the  female  sex. 
Your  character  and  conduct  are  a>  they 
should  be. 

5.  O  lady  of  sweet  smiles,  I  need  not 
instruct  you  as  to  your  duties  towards  your 
lords.  You  are  chaste  and  accomplished  ; 
vour  auiiificatlons  and  accomplishments 
have  adorned  our  two  races  (those  of  the 
Kurus  and  the  Pandavas). 

6.  The  Kurus  are  (very)  fortunate  that 
they  have  not  been  burnt  by  your  wraths 
O  sinless  one,  go  away  in  safety,  blessed  by 
my  prayer. 

7.  The  hjarts  of  goo  J  wrnen  never  move-i 
by  what  is  inevitable.  Protected  by  great  vir- 
tue, you  will  soon  obtain  good  fortune. 

8.  While  living"  in  the  woods,  keep  your 
eyes  always  on  my  child  Sahadeva,  so  th.at 
his  mind  may  not  sink  under  this  great  cala- 
mity. 

Vaishamoiyana  said  :— 

9.  Saying  "So  be  it,**^  the  lady  Dranp  pli, 
clad  in  one  cloth  stained  with  blood,  awd 
with  dishevelled  hair,  came  out  (of  the  iniicr- 
appartment  in  tears. 

10.  As  she  went  away  weeping  and  la- 
menting, Pritha  (Kunti)  herself  in  gpaef,  fol- 
lowed her.  She  saw  her  sons,  shorn  of  their 
ornaments  and  robes, 

11.  Their  body  clad  in  deer-skins  and 
their  heads  cast  down.  They  were  surround- 
ed|by  rejoicing  foes  and  they  were  pitied  by 
friends. 

12.  Kunti,  possessing  excess  of  parental 
affection,  approached  her  sons  wno  were 
m  that  state.  Embracing  them  all,  she  spoke 
thus  her  voice  choked  with  grief. 


104 


MAIIABHARATA. 


Kunti  said  :-^ 

13—14.  Vou  are  virtuous  and  well-con- 
d acted  ;  you  are  adorned  with  all  excellent 
qualities  ;  your  behaviour  is  (always)  respect- 
ful. You  are  all  high  mindea,  you  are 
(fdways) 

15.  Engaged  in  the  service  of  your 
superiors  ;  you  are  ever  divoted  to  the  gods 
and  the  performance  of  sacrificed, — why  then 
this  calamity  has  overtaken  you  ?  Whence 
IS  this  yeur  reverse  of  fortune  ?  I  d^  n  >t  see 
whO'ie  wickedness  ani  sin  have  fallen  on 
you. 

16.  AH  this  must  be  due  to  my  bad 
fortune,  for  I  have  given  birth  to  you.  It  is 
for  this  you  have  been  overtaken  by  this 
calamity,  notwithstanJing  your  possessiiig 
excellent  accomplish nients. 

17.  You  are  not  wantin^r  in  energy, 
prowess,  strength,  firmness  and  might. 
How  will  you  live  in  great  wilderness  shorn 

of  your  wealth  and  possession  ? 

18.  If  I  hid  kri3wn  bsfore  that  you  were 
^destined  to  live  in  the  forest,  I  would  not 
have  (then)  coma  after  Pandu's  death  from 
the  mountains  of  Satasringa  to  Hastinapur. 

18.  Fortunate  was  your  father  ;  I  consi- 
•der  it  Mow,  for  he  reaped  the  fruit  of  asce- 
ticism and  therefore  did  not  meet  with  the 
misery  appertaining  to  one's  sons.  He 
CDnsidered  the  desire  to  attain  to  heaven  as 
the  most  delightful. 

19.  I  consider  to-day  the  virtuous  and 
the  blessed  Madri  as  very  fortunate,  for  she 
had,  a  fore-kmwledge  of  what  wjuld  hap- 
pen and  had  thus  obtained  tha  great  emanci- 
pation. 

20.  Madri  looked  upon  me  as  her  stay; 
and  her  mind  and  her  affections  were  ever 
fi.^ed  on  me.  Fie  on  my  desire  of  life  ?  I 
suffer  all  this  woe  for  it. 

21.  O  sons,  you  are  aSI  excellent  ;  and  you 
are  all  dear  to  me.  I  hive  obtained  you  after 
much  suffering.  I  cannot  leave  yo'j.  ;  I  will 
go  wjth  you,  O  Krishna,  alas,  why  do  you 
leave  me  so  ? 

22.  Every  thing  possesing  life  is  sure  1 1 
perish.  Has  Dhata  (Creator)  forgotten  to 
ordain  my  death  ?  Perhaps  it  is  so  ;  and 
that  is  why  life  does  not  quit  me. 

23.  O  Krishna,  O  dweller  of  Dwarka, 
O  younger  brother  of  Sankershana  (Vala 
deva),  where  are  you?  Why  do  you  not 
save  me  and  these  best  of  men  (the 
Pandavas)  ? 

24.  The  men  say  that  you  are  without 
beginning  and  without  end  and  that  vou 
sat*  those  who  think  of  vou.  Why  cfoes 
this  saying  bow  turn  to  be  mlse ? 

25.  These  my  sons  are  ever  attached  to 
virtue,   nobilityi   good  fame  and    prowess. 


They  do  not   deserve   to  suffer  aifltctions. 
Show  kindness  towards  them. 

26.  When  such  leaders  ofoitrrace  as 
Bhismi,  Drona,  and  Kripa,  all  learned  in 
morality  and  Artha,  are  present  how  could 
such  a  calamity  (at  all)  happen  ? 

27.  Alas  Pandu  !  Alas,  lord  where  art 
you  ?  How  could  you  see  your  good  children 
sent  into  exile  thus  persecuted  by  gambling? 

28.  Sahadeva,  you  do  not  go.  You  are 
dearer  to  me  than  my  own  body.  O  son 
of  Midri,  do  not  forsake  m^  ;  you  should  be 
kind  to  me. 

2Q.     If  thev  are  bound  by    the  dictates  of 
virtue,    let   these  your  (elcier)  brothers   go* 
.  You  earn   that   virtue  which  is  the    fruit  of 
waiting  upon  me  (a ^mother). 

31.  Consoling  their  weeping  (mother) 
Kunti  and  bowing  to  her,  the  Pandavas, 
set  for  the  forest  in  great  grief. 

31.  Vid  ira.  himself  greatly  grieved, 
consoled  the  affticted  Kunti  with  reasons ;  and 
Khattwa  ( Vidura;  th^n  led  her  slourfy  to  his 

house. 

32.  The  ladies  of  Dhritara'rtra's  house- 
hold, haaring  every  thing  as  it  had  happened 
namely  the  exile  (of  the  Pandavas)  and  the 
draggmg  of  Krishna  (Draupadi)  in  the 
assembly  of  gam  jling, 

33.  Loudly  wipt,  all  greatly  censuring 
the  Kurus,  The  ladies  of  the  royal  house* 
hold  sat  silent  for  a  long  tim^  covering  tbor 
lotus  like  faces  with  their  hands. 

3|.  King  Dhritaraitra,  thinking  of  the 
dmj^ers  that  threatened  his  sons,  became  a 
prey  to  anxiety  and  could  iiot  get  any  peace 
of  mind. 

3^.  Anxiously  m-^dttating  on  everythmg 
and  with  mind  dipnved  of  its  equanimity  by 
grief,  he  sent  for  Khattwa  (Vidura)  askin^r 
him  to  come  (to  him)  without  delay. 

36.  Thereupon  Vidura  went  to  Dhrita- 
rastra's  palace  and  the  ruler  of  m^n  Dhrita- 
ra^tra  a^kcd  him  in  great  anxiety. 

Thus  en.'i'i  the  s^vsnty  ninth  chn^ter^  the 
collo^uv  b»twun  Dtsnpadi  ani  Kftuti\  im 
the  Aaudyuta  of  the  Sab  ha  Parva^ 


Ch  AFTER    LX^CX. 
(ANUDYUTA  PARV \)-^Ccntimiejt. 

Vaisliampayaiia  said  :— 

r.  As  soon  as  Vidura  of  great  foresight 
cam3,  the.  king  Dhritarastni,  the  son  9f 
Amvika,  asked  him  timidly. 


/< 


SABHA   PARVA* 


J  05 


Dbritarastra  said  :— 

2.  How  does  the  son  of  Kunti,  and 
Dharma,  Yudhisthira,  proceed  along  ?  How 
does  Bhimasena,  also  Sabyashachi  (Arvuna) 
and  the  two  Pandavas,  the  sons  of  Madri  ? 

3.  O  Khattwa,  how  does  Dhaumya  ?  How 
does  the  illustrious  Draupadi  fproceed 
along)  ?  I  desire  to  hear  everything.  Describe 
to  me  all  their  acts. 

Vidura  said  :— 

4.  The  son  of  Kunti  (has  gone  away), 
covering  his  face  with  cloth,  the  Pandava 
Bhima  has  proceeded  along  looking  at  hi« 
mighty  arms. 

5.  Sabyasachi  (Aryuna)  has  followed  the 
king,  (Yudhisthh-a)  scattering  sands  along. 
The  son  of  Madri,  Sahadeva  proceeds  (the 
way)  besmearing  his  face. 

6.  That  handsomest  of  men  in  the  world, 
Nakula,  has  gone  following  the  king  in  great 
grief,  staining  himself  with  dust. 

7.  The  large  eyed  and  beautiful  Krishna 
(Draupadi)  has  followed  the  king,  covering 
her  face  with  her  dishevelled  hair  and  bath- 
ing in  tears. 

8.  O  king,  Dhaumya  proceeds  along 
with  Kusha  grass  in  hand,  uttering  the  fear- 
ful Mantras  of  the  Sama  Veda  relating  to 
Yama. 

Phritarastra  said  i— 

o.  The  Pandavas  are  going  assuming 
various  guise.  O  Vidura,  tell  me  why  they 
are  going  in  this  way. 

Vidora  said  :— 

10.  Though  persecuted  by  your  scms, 
and  robbed  off  his  kingdom  and  wealth,  the 
mind  of  the  wise  Dharmaraja  (Yudhisthu-a) 
has  not  deviated  from  the  path  of  virtue. 

1 1  O  descendant  of  Bharata,  the  king 
r Yudhisthira)  is  always  kind  to  the  sons  of 
Dbritarastra.  Deprived  of  kmgdom  by 
foul  means,  he  does  not  open  his  eyes  m 
anger. 

1  shall  not  consume  men  by  look- 


ine  at  them  with  fearful  ey^r^-'OvinVxn^ 
this,  the  Pandava  king  proceeds  along  with 
covered  face. 

II  He^r,  I  tell  you,  why  Bhima  goes 
in  this  way.  O  best  of  the  Bharata  race, 
thinking  •*  There  is  none  equal  to  me  m 
strength  of  arms," 

,4^__-,5.  O  king,  Bhima  ever  proud  of  his 
strength  of  arms,  goes  repeatedly  stretching 
forth  his  mighty  arms  and  exhibttmg  them 
and  desiring  to  do  to  his  enemies,  deeds 
worthy  of  those  arms.     The  son  bI  liunti, 

14 


Aryuna,    capable    of  ising    both   his  arms 
(in  throwing  weapon), 

16—17.  That  Sabyasachi,  O  descendant 
of  Bharata,  follows  the  king,  scattering 
dust  emblemitical  of  the  arrows  he  will 
shower  in  the  battle.  O  descendant  of 
Bharata,  it  indicates  that  as  the  sand  grains 
are  scattered  by  him  with  ease,  so  will  he 
rain  arrows  with  ease  on  the  enemy.  O 
lord,  thinking  "  None  may  recognise  me  in 
this  day  of  calamity," 

18.  Sahadeva  proceeds  along  besmear ingf 
his  face.  Nakula  goes  with  his  body  bes- 
meared with  ashes,  thinking,  "  I  may  steal 
the  hearts  of  the  ladies  that  may  look  at 
me. 

19.  Draupadi,  attired  in  one  piece  of 
cloth,  stained  with  blood,  and  her  hair  dishe- 
velled (proceeds  along)  weeping  and  saying, 

20 — 21.  "The  wives  of  those  for  whom  f 
have  been  reduced  to  such  a  plight  shall,  on 
the  fourteenth  year  hence,  deprived  of  their 
husbands,  sons,  relatives  and  dear  ones 
smeared  all  over  with  blood,  all  in  Iheii' 
seasons,  and  with  hair  dishevelled  enter 
Hastinapur  having  offered  oblations  of  water 
to  the  manes  of  their  dead  husbands. 

22.  O  descendant  of  Bharata,  the  learned 
and  self-control  led  priest  Dhaumya,  holding 
the  Kusha  (grass)  in  his  hand  and  pointing 
them  towards  the  south-west,  walks  before 
(the  Pandavas)  singing  the  Mantras  of  the 
Sama  Veda, 

23.  Dhaumya  is  proceeding,  saying 
"When  the  descendants  of  Bharata  will  be 
killed  in  battle,  the  priests  and  preceptors  of 
the  Kurus  will  tnus  sing  the  Santa 
Mantras.* 

24.  "  Alas,  alas,  our  lords  are  going 
away  !  O  fie  on  the  Kuru  chiefs  who  have 
acted  like  children 

25.  In  thus  banishing  the  heirs  of  Pan- 
du  from  covetousness  !  We  shall  be  master- 
less,  being  thus  seperated  from  the  Pandavas. 

26.  What  love  can  we  b^r  for  the 
wicked  and  covetous  Kurus"  ?  The  citizens 
repeatedly  bewailed  thus  in  great  grief. 

27.  The  sons  of  Kunti,  all  possessing 
great  energy  of  mind,  has  gone  away  to  the 
forest  indicatinpf  by  signs  the  resolutions 
that  were  in  their  minds. 

28.  At  the  departure  of  those  feremost 
of  men  from  Hastinapur,  lightning  flashed 
in  the  cloudless  sky,  earth  began  to  tremble, 

29.  Rahu  came  to  devour  the  sun,  al- 
though it  was  not  the  day  of  an  eclipse, 
meteors  began  to  fall,  keeping  the  city  to 
their  right. 

.   30.    Jac^cals,  vultures,  ravens,   and  other 
carnivorous  beasts  and  birds  began  to  shriek 


;  io6 


mahabharata. 


from  the  temples  of  the  gods,  from  the  tops 
of  sacred  trees  and  from  walls  and  house- 
tops. 

31.  O  king,  thus  extraordinary  and  fear- 
ful protents  were  seen  and  heard,  indica- 
ting the  destruction  of  the  Bharata  race 
as  the  consequence  of  your  evil  counsels. 

Vaishampayana  said  :— 

32.  O  kinjr,  when  the  king  Dhritarastra 
and  the  intelligent  Vidura  were  thus  talking, 
there  came 

33.  To  the  Sahha  (and  stood)  in  the 
midst  of  the  Kurus,  Narada  surrounded 
by  great  Rishis.  He  then  uttered  these 
terrible  words. 

Narada  said  :— 

34.  On  the  fourteenth  year  he"ce,  for 
the  fault  of  Duryodhana  will  be  destroyed 
the  Kurus  by  the  prowess  of  Bhima  and 
Aryuna. 

Vaishampayana  said:— 

35.  Having  said  this,  that  foremost  of 
all  celestial  Rishis,  adorned  with  surprising 
Vedic  grace,  disappeared  from  the  scene, 
passing  into  the  sky. 

36.  Thereupon  Duryodhana,  Kama  and 
the  son  of  Suvala,  Sakuni,  considering  Drona 
as  the  island  (refuge)  offered  him  the  king- 
dom. 

37.  Then  Drona  spoke  thus  to  the  wick- 
ed Duryodhana,  Dushashana»  Kama  and 
all  the  other  Bharatas, 

I>r(>na  said:— 

38 — 39.  The  Bramhanas  have  said  that 
the  Pandavas  of  celestial  origin  are  incapa- 
ble of  being  killed.  The  sons  of  Dhritaras^ 
tra,  with  all  their  forces,  heartily  and  with 
reverence  have  sought  my  protection  ;  I  shall 
look  after  them  to  the  best  of  my  power.  I 
cannot  abandon  them.  Destiny  is  Supreme. 

40.  The  sons  of  Pandu,  being  defeat- 
ed at  dice,  are  going  to  the  forest  to  save 
their  virtue.  The  Pandavas  will  live  for 
twelve  years  in  the  forest 

41.  Practising  Brahmacharya.  The  Pan- 
davas will  to  our  great  grief  retum  in  anger 
(at  the  end  of  the  thirteenth)  to  take  great 
tigeanceve  on  their  foes. 

42.  I  fomerly  deprived  Drupada  of  his 
kingdom  in  a  quarrel  over  friendship.  O 
descendant  of  Bharata,  robbed  of  his  king- 
dom, the  king  (Dmpada)  performed  a  sacri- 
fice to  obtain  a  son  who  would  kill  me. 

43.  By  the  ascetic  power  of  Yaya  and  Upa- 
yaya,  he  has  obtained  a  son  from  (the  sacrifi- 
Qisi)  fire,  — fRanKly)   Dhristadyumiia  and  (a 


daughter)  the  faultless  Krishna  (Draupa<^, 
both  risen  from  the  sacrificial  alter. 

44.  Dhristadyumna  is  the  brother-in-law 
of  the  sons  of  Pritha  by  marriage  ;  he  is 
ever  engaged  in  doing  the  favourite  works 
of  the  Pandavas.  1  have,  therefore,  a  great 
fear. 

45.  Of  celestial  origin  and  of  effulgence 
as  that  of  fire,  he  was  bom  with  bow,  arrows 
and  armour.     I  have  g^eat  fear  from  him. 

46.  The  slayer  of  hostile  heroes,  the  son 
of  Prisata  (Drupada),  has  taken  the  side 
of  that  young  hero  who  stands  at  the  head 
of.  all  great  car -warriors. 

47.  I  shall  have  to  lose  my  fife  If  he  and 
I  have  ever  to  meet  each  other  in  battle. 
O  Kurus,  what  could  be  a  greater  grief  to 
me  than  this  in  the  world  ? 

48.  "Dhristadyumna  b  the  slayer  of 
Drona"  is  the  general  belief.  I  have  heard 
that  he  is  born  to  kill  me.  This  is  also 
widely  known  in  the  world. 

49.  For  your  sake,  that  fearful  time  of 
destruction  has  come.  Do  without  any  loss 
of  time  what  may  be  beneficial  to  you. 

50.  Your  happiness  will  last  but  for  a 
moment  as  the  shadow  of  the  top  of  the 
palm  tree  rests  in  winter  only  but  a  moment 
at  its  base.  Perform  various  sacrifices ; 
enjoy  and  give  away  every  thmg  at  your 
heart's  content. 

51.  On  the  fourteenth  year  a  g^reat  cala- 
mity will  everwhelm  you. 

Vaishampayana  said:— 

Havin|r  heard  the  words  of  Drona,  Dhrita- 
rastra said. 

Dliritarastra  said  :— 

52.  O  Khattwa  (Vidura),  the  preceptor 
has  said  what  is  true.  Go  and  bring  back  the 
Pandavas.  If  they  do  not  come  back,  let  ihem 
go,  but  after  being  treated  with  respect  and 
affection  ;  let  my  these  children  (the  Panda- 
vas) go  with  arms,  soldiers  and  cars,  enjo}'- 
ing  every  good  thing. 

77: ws  efids  the  eightieth  chapttr^  the 
words  of  Dhritarastra,  in  the  Antidyuta  of 
the  Sabha  Parva, 


CHAPTER    LXXXI. 
(ANUDYUTA  PARV A)--^ontinutd. 

Vaishampayana  said  :— 

I.    At    the  departiu-e  of  the  Pandavas 
,  to  the  forest  after  being  defeated  at   dice, 


SABHA  PARVA. 


107 


the  great  kin^  Dhritarastra    was  afflicted 
with  great  anxiety. 

2.  When  the  ruler  cxf  men,  Dhritarastra 
ivas  thus  seated  in  anxiety  and  restlessness 
and  sighing  in  grief,  Sanjaya  came  to  him 
a.nd  spoke  thus. 

Saiqaya  said  :— 

3.  O  lord  of  the  world,  you  have  (now) 
obtained  the  whole  earth  with  all  its  wealth  ; 
you  have  banished  the  Pandavas,— why  then 
do  you  grieve  so  ? 

Dnritarastra  said : — 

4.  What  have  they  not  to  grieve  for  who 
will  have  to  meet  in  battle  those  foremost  of 
heroes,the  Pandavas  those  great  car- warriors 
aided  by  allies. 

5.  O  king,  this  is  assuredly  a  great  act 
of  yours, — this  great  hostilitv  which  is  inevi- 
table and  which  will  cause  the  destruction  of 
the  whole  world. 

6—7.  Forbidden  by  Bhisma,  Drona,  and 
Vidura,  your  wicked  minded  and  shameless 
son,  Duryodhana  sent  his  Pratt kam in,  born 
in  the  Suta  caste,  commanding  him  to  bring 
into  the  Sabha  the  beloved  and  virtuous  wife 
of  the  Pandavas. 

8.  The  celestials  first  deprive  that  man 
of  his  reason  to  whom  they  ordain  defeat 
and  disgrace.  It  is  for  this,  he  sees  every 
thing  in  a  strange  light. 

9—10.  When  destruction  is  at  hand,  evil* 
appearing  as  good  to  the  mind  polluted 
by  sin,  remains  stuck  to  it.  That  which  is 
improper  appears  as  proper,  and  that  which 
b  proper  appears  as  improper  to  a  man 
overwhelmed  by  destruction.  And  this  he 
(always)  likes. 

1 1 .  TTic  Time  that  brincfs  on  destruction 
does  not  come  with  upraised  club  to  smash 
one's  head.  Peculiaritv  of  Time  is  this  that 
it  makes  a  man  see  evil  in  good  and  good  in 
evil. 

12.  The  wretches  have  brought  on  them- 
selves this  fearful,  wholesale  and  horrible 
destruction  by  dragging  into  the  Sabha  the 
ascetic  princess  of  Panchala. 

I.'?— 14-  Who  else  than  that  false  player 
at  dice  (Duryodhana)  could  bring  into  the 
Sabha  with  insults  the  daughter  of  Drupada, 
possessing  beauty  and  intelligence,  being 
conversant  with  every  rule  of  morality  and 
duty,and  sprung  not  from  any  woman's  womb 
but  from  the  sacred  fire.  That  beautiful  lady 
was  in  her  season  covered  with  blood 

15 — 16.  And  in  one  cloth.  PanchaP 
(Draupadi)    saw    the  Pandavas,  plunged  in 


slavery  and  robbed  of  their  wealth,  of  their 
kingdom,  of  their  attire,  of  their  beautv,  and 
of  every  object  of  enjoyment.  Bound  by  the 
tie  of  virtue,  they  were  then  unable  to  exert 
their  prowess. 

17.  In  the  midst  of  the  Kuru  assembly, 
Duryodhana  and  Kama  spoke  cruel  and 
harsn  words  to  the  distressed  and  enraged 
Krishna  (Draupadi)  who  did  not  deserve 
such  treatment. 

Dhritarastra  said  :— 

18.  O  Sanjaya,  the  glances  of  the  afflict" 
ed  Draupadi  may  consume  the  whole  world* 
Is  their  any  chance  of  any  of  my  son's 
living  ? 

19.  The  ladies  of  the  Bharata  race,  with 
Gandhari,  seeing  the  virtuous,  young  and 
beautiful  Krishna  (Draupadi),  tne  wedded 
wife  (of  the  Pandavas),  dragged  into  court 
wept  aloud.  They  are  even  now  weeping 
every  day  along  with  all  (my)  subjects. 

20.  Enraged  at  the  persecution  on  Drau* 
padi,  all  the  Brahmanas  refrained  from 
performing  the  Agnihotra  in  the  evening. 

21— «3.  The  winds  frightfuly  begun  to 
blow  as  they  do  at  the  universal  destruction! 
A  fearful  thunder-storm  raged.  Meteors  fel. 
from  the  sky  and  devoured  the  sun,  and  un- 
seasonably and  fearfully  alarmed  all  the 
people.  The  fire  came  blazing  out  from 
the  chariot-house. 

24.  All  their  fiag-stalfs  fell  down,  fore- 
boding evil  to  the  Bharatas.  Jackals  fearfully 
cried  out  within  the  sacred  fire  chamber  of 
Dur>'odhana. 

25.  Asses  from  all  directions  began  t# 
bray  in  response  (to  the  jackal).  O  Sanja^^ 
then  left  the  assembly  Bhisma,  Drona  with 

26.  Kripa,  Somadatta,  and  the  high- 
souled  Valhika.  It  was  then  at  the  advice 
of  Vidura,  I  spoke  thus  (to  Draupadi). 

27.  "O  Krishna,  I  shall  grant  you  boons 
whatever  you  desire  to  have."  Panchali 
(Draupadi)  begged  of  me  the  liberation  of 
the  Pandavas. 

28.  I  then  set  free  the  Pandavas  and 
commanded  them  to  go  away  with  their 
cars,  bows  and  arrows.  It  was  then  the 
greatly  intelligent  Vidura  spoke  thus, 

Vidura  said  :— 

29.  This  will  prove  the  destructkm  of  the 
Bharata  race, — namely  the  dragging  of 
Krishna  into  the  Sabha.  This  excellent 
daughter  of  the  Panchala  is  Sree  (the  god- 
dess of  wealth)  herself. 

30.  Of  celestial  origin,  Panchali  is  the 
wedded  wife  of  the  Pandavas.  The  wrath- 
ful sons  of  Pritha  will  never  forgive  this 
insult  offered  to  her. 


io8 


MAHABItARATA. 


31.  The  mighty  bowmen  of  theVrishni 
race,  and  the  mighty  Panchal  car-warrior8 
will  not  suffer  this  in  silence.  Supported  by 
Vasudeva  (Krishna), 

32.  Vivatsu  (Aryuna)  will  certainly  come 
back  surrounded  by  the  Panchala  heroes. 
Among  them,  the  great  bowman  and 
greatly  powerful  Bhimasena 

33 — ^34.  Will  also  come  back  whirling 
his  club  like  Yama  himself  his  mace. 
There  will  be  no  kings  .who  wjll  be  able  to 
stand  the  sound  of  the  Gandiva  (bow)  of  the 
intelligent  Partha  (Aryuna)  and  the  terri- 
Irfe  force  of  the  club  of  Bhima.  Therefore  it 
seems  to  me  to  be  the  best  to  have  peace  and 
not  hostility  with  the  sons  of  Pritha. 

35.  The  Pandavas  are  ahvays  stronjrer 
than  the  Kurus.  The  greatly  effulgent  kmg 
Jarasandha 

36.  Was  killed  in  battle  by  Bhima  with 
his    bare    arms.    O  best    of  the  Bharata 


race,  you  should  therefore  itiake  peace  vith 
the  Pandavas. 

37.  O  great  king,  without  scruples  of 
any  kind, — unite  the  two  parties.  If  it  is 
done,  you  are  sure  to  obtain  good  fortune*'* 

Dhritarastra  siad  :— 

38.  The  son  of  Ga\^a1gana,  Khattwa 
(Vidura)  spoke  in  words  replete  with  Dharma 
and  Artha*  I  did  not  accept  his  words 
moved  by  ibe  affection  I  bear  for  my  sons. 

Thus  ends  the  eighty  first  cha^t^r,  tkt 
reflections  of  Dhritarastra,  in  the  Anudyutm 
of  the  Sabha  Parva, 


FINIS. 


A    PROSE    ENGLISH    TRANSLATION 

OF 

THE  MAHABHARATA 

(TRANSLATED  LITERALLY  FROM  THE  ORIGINAII  SANSKRIT  TEXT.) 


VAJSTA.  PARVA. 


IDITED  AND  PUBLISHBD  BT 

MANMATHA  NATH  DUTT,  M,A.,  M.E.AJ., 
Rector,  Keshub  Academy; 

Author  of  the  English  Translations  of  the  Ramayana,  Vishnupuranam, 
Srimadbhagabatam,  Bhagabat  Gita  and  other  works. 


CALCUTTA. 

PRUiTU  BY  H.  C.  DaSS,  ElTSIUX  PrXSS, 
65/a^  BlADON  StBUT. 


00' 


CONTENTS. 


^. 


Aranyaka    Parva, 

The    Pandavas     retire  into    exile.    The 
^tempt  of  the  citizens  to  make  them  desist ; 
The  arrival  of  the  Pandavas  at  the  banian 
named  Praman  ;  Yudhishthira's  endeavour 
to  dismiss  the  E>rahmanas;  Sauna ka's  exhor- 
tation to  Yudhishthira  regarding  Dharma  and 
Artha.  Yudhishthira  laments  for  his  inability 
to  feed  his   regenerate    fowollers  ;  Dhaumya 
advises  him  to  invoke  Surya ;    The  hundred 
and  eight  names  of  Surya ;    Yudhishthira's 
invocation  of  Surya  ;    Surya   shows   himself 
to  Yudhishthira  and    presents  him   with  a 
miraculous     copper      vessel;      Yudhistihra 
entertains   the    Brahmanas    with    the    food 
from     that      inexhaustiable     vessel  ;     The 
Pandavas  set  out  for  the  woods  of  ICamyaka ; 
Vidura    advises     Dhritarashtra     to     recall 
Yudhishthira  and  give   him  back  his  king- 
dom ;  Vidura  leaves  Dhrittarashtra  for  join- 
ing  the    Pandavas;    The    arrival    of    the 
Pandavas     at    Kamyaka;    The    arrival  of 
Vidura  at   Kamyaka ;    Dhritarashtra  sends 
Sanjaya  to  recall    Vidura;    Vidura    comes 
back  to  Dhritarashtra ;    Duryodhana  resol- 
ves to  slay  the  Pandavas  and  is  pre«rented 
by  Vyasa;   Vyasa  reproves   Dhritarashtra 
for  exiling    the    Pandavas ;    The    story    of 
of    Indra     and     Surabhi;    Vyasa    advises 
Dhritarashtra  to  conclude  peace  with  the 
Pandavas ;  Maitreya's     advice   to   Duryo- 
dhana   for    peace     with     the     Pandavas ; 
Maitreya's    advice     to     Duryodhana      for 
peace  ;    Duryodhana  slights  Maitreya  and 
'    IS  cursed  by  him.  ...  ...  P.  i 

Kirmira'badha  Parva, 


Vidura  narrates  the  death  of  Kirmira  at 
Bhima's  hands  ...  ...  P.  i6 

/ —  Arjunabhigamana  Parva, 


The  Bhojas,  the  Vrishnis,  and  the 
Andhakas  come  to  see  the  Pandavas ; 
Ariuna  recites  the  achievements  of  Krishna 
in  his  former  lives  ;  Draudadi's  lamentation 
to  Krishna ;  Krishna's  consolation  to 
Draupadi ;  Krishna  narrates  Shalwa's  attack 
on  Dwaraka  and  the  destruction  of  his 
aerial  city  by  himself  ;  Krishna  leaves  the 
Pandavas  for  Dwaraka ;  The  Pan<lavas  go 
to  Dwaitavana ;  Markandeya  comes  to  see 
Yudhishthira ;  Markandeya's  consolation  to 
Yudhishthira;  Draupadi  exhorts  Yudhish- 
thira to  wreak  vengeance  on  the  foe;  Draupadi 


relates  the  conversations  between    Prahlada 
and  Vali    on    the    ever-forgivfng    and    the 
never  forgiving  ;  Prahlada   indicates   occas- 
ions of  forgiveness  ;  Yudhishthira  expatiates 
over  the  evil     of    anger;    "Forgiveness   is 
the  highest  uirtue ;"    Draupdi's   remarks  on 
consequence  of  acts ;  Draupadi's  scepticism  ; 
Yudhishthira  refutes  his  wife  and  maintains 
that  virtue   is    its    own    reward/    Draupadi 
extolls  the  virtues  ;    Draupadi's  censure   of 
those  that  beleive  in    Chance  and  Destiny  ; 
Bhima's  remarks  on  virtue ;    Bhima   exhorts 
Yudhishthira    to    snatch  tlie     kingdom    by 
force  ;  Yudhisthira's  unwilling:ness  to  violate 
his  pledge ;  Bhima  censures  Yudhishthira  as 
weak  ;  Yudhishthira'  deprecates    immediate 
action  ;  Vyasa  comes  to   the   Pandavas ;  He 
imparts  to     Yudhishthira     the     knowledge 
called  Pratismritt ;  Yudhishthira  goes  back 
to    Kamyaka  ;    Yudhishthira     imparts     to 
Arjuna  the   knowledge  called    Praiismriti  ; 
A rj una  sets    out   for  seeing  Indra  ;  Arjuna. 
meets    with    Indra     in    the     guise    of    an  I 
ascetic,  ...  ...  ...  P.  isj 

Kairata  Parva, 

Arjuna's  asceticism  on  the  Himavat ; 
Mahadeva  comes  to  Arjuna  disguised  as  a 
Kirata ;  The  combat  between  Mahadeva 
and  Arjuna  ;  The  Kairata  dicovers  himself 
to  Arjuna  :  Arjuna's  hymn  to  Mahadeva; 
Mahadeva  bestows  the  Pasupata  weapon 
on  Arjuna;  Indra  and  the  other  deities 
come  to  sec  Arjuna  ...  ...  P.  62 

I ndralokagamana    Parva, 

The  gods  give  all  their  weapons  to  Arjuna; 
Matali  ukes  Arjuna  to  heaven  ;  Description 
of  the  city  of  Indra;  Arjuna  obtains 
celestial  weapons ;  Urvasi  goes  to  Arjuna's 
abode  at  night  ;  Urvasi  discovers  to  him 
her  passion  ;  Arjuna  declines  to  gratify  her  ; 
Urvasi  curses  Arjuna ;  The  curse  changed 
into  a  blessing  by  Indra  ;  Lomasa  goes  to 
Yudhishthira  at  the  command  of  Indra  ; 
Conversation  between  Dhritarashtra  and 
Sanjaya         ...  ...  ...  P.  65 


Nalopakhyana  Parva, 

Conversation  of  Yudhishthira  and  Bhima  ; 
Vrihadaswa  comes  to  the  Pand;ivas  ;  The 
story  of  Nala  and  Damayanti  ;  Nala  and 
Damayanti  conceive  a  passion  for  each 
other  ;  The  feathery  messengers  lo  Dama- 
yanti ;  The   announcement  of  Damayanti's 


11 


CONTENTS. 


Sayamvara ;  The  celestials  intercept  Nala ; 
Nala  repairs  to  Damayanti  as  messenger  of 
the  celeJtials ;  Nala  requests  her  to  accept 
Indra  or  any  of  the  other  celestials  for  her 
lord;  Damayanti  declines  ;  Damayanti 
openly  chooses  Nala  for  her  lord  \  Kali 
possesses  Nala  in  rage;  Nala  loses  to 
Fushkara  at  dice  his  kingdom  and  goes 
to  exile;  Nala  forsakes  nis  wife  in  the 
forest ;  The  power  of  chastity  ;  Damayanti's 
lamentation  ;  Damayanti  beholds  an  asylum 
of  ascetics ;  The  asylum  vanishes  from  her 
sight ;  Damayanti  meets  with  a  caravan ; 
Damayanti  flees  from  the  merchants ; 
Damayanti  goes  to  the  city  of  Suvahu; 
The  Queen-mother  receives  Damayanti 
hospitably ;  Nala  saves  a  snake  and  is  bit  by 
it  for  his  good  act  ;  Nala  goes  to  king  Ritu- 
pama ;  Bhima  sends  out  Brahmanas  in 
quest  of  Nala  and  Damayanti  ;  Sudeva 
discovers  Damayanti  ;  Damayanti  returns 
to  the  city  of  her  father  ;  Branmanas  des- 
patched to  search  for  Nala ;  Damayanti 
sends  Sudeva  to  Rituparna ;  Report  of 
Damayanti's  second  Sayamvara  ;  Rituparna 
sets  out  for  the  city  of  the  Vidarbhas ; 
Rituparna  exchanges  with  Vahuka  his  skill 
at  dice  for  the  latter's  knowledge  of  horses  ; 
Kali  leaves  Nala ;  Damayanti  sends  her 
maid  Kesini  to  Vahuka  ;  Conversation 
between  Vahuka  and  Kesini ;  Kesini  comes 
back  to  Vahuka  with  Damayanti's  children  ; 
Vahuka  is  brougfht  before  Damayanti; 
Nala's  identity  with  Vahuka  ;  The  con- 
versation between  husband  and  wife ;  The 
Wind-god  vindicates  Damayanti's  charity  ; 
Rejoicing  in  the  city  ;  Nala's  return  to  his 
own ;  Nala  wins  back  his  kingdom  from 
Pushkara;  Damayanti  brought  back  from  her 
father's  city         ...  ...  ...    P.  77 

Tirtha  Yatra  parva. 

The  lamentation  of  the  Pandavas  for 
Ariuna;  Narada  describes  the  merits  of 
y'lsxtmg  tirthas ;  The  merits  of  Pushkara] 
Directions  for  visiting  the  tirthas  successive- 
ly; Kurukshetra  and  other  places ;  The 
story  of  Mainaka  ;  Various  tirthas  and  the 
merits  thereof ;  The  country  between  Ganga 
and  Yamuna  ;  Prayaga,  Pratisthana,  etc. 
the  sacrificial  platforms  of  the  Creator; 
No  tirtha  like  Ganga ;  Dhaumya  enume- 
rates various  holy  spots  ;  Lomasha  brings 
from  lieaven  tidings  of  Arjuna  ;  The  Pan- 
davas visit  various  tirthas  ;  Description  of 
the  tirtha  called  Brahmasara  ;  The  des- 
truction of  Vatapi  by  Agastya;  Birth  of 
Lopamudra  ;  Agastya  marries  Lopamudra; 
Conversation  between  Agastya  and  Lopa- 
mudra ;  Agastya  goes  to  Illwala  ;  Agastya 
cats  up  Vatapi ;  Meeting  of  Rama  and  Pa- 
rashu-Rama ;  Rama  discovers  his  native 
form  ;  Parashu-Rama  proceeds  to  the  Ma- 
hendra  mountains  ;  The  orijgfirt  of  the  thun- 


der-bolt }  The  encounter  of  the  gods  and 
the  Danavas  ;   The  destruction  of  Vitra  by 
Indm ;  Agastya  drfnks  up  the  ocean  ;  The 
sixty  thousand  sons  of  Sagara   reduced  t« 
ashes ;  Bhagiratha's  austerities  for  gratiy- 
Mg  Ganga  ;  Bhagiratha  brings  down  Gan- 
ga from  heaven ;    The  wonderful   birth  oi 
Rishyasringa  ;  The  courtezans  allure  Rishy- 
asringa  ;  Rishyasringa  brought  to  king  Lo- 
mapada;  Parasu-Rama  slays  his. mother ; 
Parasu-Rama  slays  Kritaviraya*s  son  Ar- 
juna ;  Arjona's  son  slays  Jamadagni ;  Para- 
su-Rama  visits  various  sacred   spots  ;  The 
Vrishnis  visit  Vudhisthira  ;  Valarama's  la- 
ment for  the  exile  of  the    Pandavas  ;  Saty- 
aki  proposes    for    immedinate    retaliation; 
Krisima  and  Vudhisthira    pacify  him  ;  The 
departure  of  the  Vadavas  ;  Chyavana  weds 
Sukanya ;     Chyavana    attains    youth    and 
beauty  through  the  aid  of  the  twin  Acwins; 
Indra's  arm  paralysed  by  Chyavana  ;  Indra 
chastised  by  Chyavana  and  the  twin  Acwins 
made  Soma  drinkers  at  sacrifices  ;  Wonder- 
ful birth  of  Mandhata ;  King  Somaka  ofifers 
his  son  Jantu  as  a  victim  ;  Somaka  liberates 
himself  and  his  priest  from  hell;;   Indra  and 
Agni  test    the  merit  of    Ucinara  ;   Ucinara 
cuts  off  his  own  flesh  to  save  the  pigeon  from 
the  hawk  ;  The  birth  of  Ashtavakra  ;  Ash- 
tavakra  repairs  to  king    Janaka's  sacrifice  : 
Ashtavakra's      controversy     with    Vandi' 
Vandi  defeated  enters  into  water  ;     Auste- 
rities practised  by    Yavakrita  ;  His  violcm 
death;  Bharadwaja  ascends  the  funeral  pyre*, 
Bharadwaja  and  Yavakrita  restored  to  life ; 
Yudlusthira's  grief    for    Ariuna  ;  Destruc- 
tion of  Naraka  by  Vishnu  ;  The  Earth  sinks 
in  consequence  of  over   population  ;  Vishnu 
becomes  a   boar  for  raising  her  up ;    The 
Pandavas  proceed  to  the  Gandhamadana  ; 
Draupadi  faints  on  the  way  ;    Ghatotkacha 
comes  to  the  Pandavas  ;  Ghatntkacha  beari 
Krishna  on  his  back  ;  The  asylum  of    Nara 
and  Narayana ;  Bhtma's    journey  for  celes- 
tial lotuses  ;  Bhima  meets  with    Hanuman  ; 
Bhima's  conversation  with  Hanuman  ;  Bhi- 
ma's  discomfiture ;    Hanuman  describes  to 
Bhima  the  nature  of    the  different    Yugas  ; 
Bhima   beholds   Hanuman's  former  shape; 
Hanuman's  instructions  to  Bhima  as  regard 
the  duties  of  the  several  orders  ;  The  arrival 
of  Bhima   at   the   lotus-lake ;   Bhima*s  en- 
counters   with  the    Yakshas,     Vudhisthira 
and  the  others  search  for  Bhima  ...     P.  1 1€ 

Yaksha-yudha  parva* 

Vudhisthira,  the  twins  and  Krishna  car* 
ried  off  by  a  Rakshasa  ;  Bhhna  stays  the 
Raksha ;  Description  of  the  Gandhamada- 
na ;  The  Pandavas  come  to  the  hermitage 
of  Arshtishena;  Bhima  goes  to  procure 
flowers  for  Draupadi :  Bhima  defeats  and 
slays  the  Yaksha  Maniman ;  Vaicravana 
comes  to  the  Pandavas;     His  instructions 


CONTENTS. 


Ill 


to  Yudhlsthira ;  ArjunJi's  return  from  hca* 
ven       ...  ...  ••■  ...     P.  228 

Nivata-kayacha  yudha  Parva. 

Indra  comes  to  the  Panda vas ;  Arjuna  re- 
lates his  encounter  with  Mahadeva  ;  Arjuna 
describes  his  experience  ;  Arjuna  describes 
his  fight  with  the  Nivata-kavachas  ;  Arju- 
na's  destruction  of  tlie  aerial  city  called  Hi- 
ranyapura ;  Arjuna's  exhibition  of  celestial 
weapons  to  Yudhbthira ;  Narada  interferes 
to  stop  it  ...  '..  ...     P.  241 

Ajagara  Parva, 

The  Pandavas  go  to  the  Kailaca ;  Bhima 
is  caught  by  a  mighty  snake;  The  snake 
narrates  its  history  to  Bhima  j  Yudhlsthira 
sets  out  to  search  for  Bhima  ;  The  snake 
puts  questions  to  Yudhisthira  ;  Yudhisthira 
puts  questions  to  the  snake  ;  The  snake  or 
Nahusha  liberates  Bhima  who  goes  to  hea- 
ven     ...  ...  ...  ...     P.  256 

MarkandeyO'Samasya  Parva, 

Krishna  comes  to   see  Arjuna  ;    Krishna 
conveys    to  Draupadi   tidings  of   her  sons ; 
Markandeya  comes  to  the  Pandavas  ;  Mar- 
kandeya*s  disquisition  on  the  chastening  ef- 
fects of  aflfliction  ;  The  wonderful   revival  of 
the  ^  igeTarkshya's  son  ;  Atri  obtains  wealth 
frojn  kmg  Venya ;  Saraswati    mentions  the 
fruits    of  various    virtuous  acts  ;  History  of 
Vaivaswata    Manu;     The   ship  in  deluge; 
Markandeya  describes  the  cliaracters  of  the 
different  Vtigas  ;  The  conflagration  and  de- 
luge at  the  end  of  the  Yuga ;  Markandeya's 
experiences  in  Vishnu's  stomach  ;  Naraya- 
na  describes  his  own  nature  to  Markandeya; 
Markandeya's  description  of  the  practices  of 
the  Kali  age  ;     Revival  of  the  creation  afterl 
the/ffl/f'age;     Return   of   the    Krita  jagef^ 
Markendaya    instructs    Yudhisthira    in  his  • 
duties  ;  Story  of  king    Parikshit ;     Story  of 
Vamadeva  and  Sala  and  the  latter's  violent 
death  ;    Story  of  king    Dala  ;     Meeting    of 
Yaka  and    Indra;  Wonderful  self-sacrifiee 
of  Stvi ;  Sivi  slays   his   own   son   to  feed   a 
a  Brahmana;  Story    of  king  Indradyu  nna's 
longevity;     Markandeya      on    the    various 
modes  of  charity;   the  merits  of  entertaining 
guests;    Purity    relative  to  the   Brahmanas; 
The  mysteries  of  charity  ;  Devotions  of    the 
Rishi  Utanka ;    How  Vishnu  slew  Madhu 
and  Kaitava  ;    Destruction   of  Dhundhu  by 
Kuvalacwa;    story  of    the    good   housewife; 
Kaucika    goes   to    the    fowler;    the    fowler 
speaks  of  the    various  duties  of  kings,  and  of 
the  supreme  importance  of  virtue;  the  fowler 
expounds  the  nature  of    virtue;  he    defends 
l'»e  eating  of    animal    food;  the   doctrine  of 
Kisrma,  etc;  the  righteous  and  the  unrigh- 
teous  characterized ;     Self -discipline  ;    the 
nature  u(  the    attibutes  Sattwa,   Rajas^  and 
"^^iniai-^  the  fowler's  filial  piety ;   the  fowler's 
prevKHis    life ;    Gcncak>gy    of  the  family  of 
^ngiras\  the  origin  of  the  five  tribes;  various 


kinds  of  Agni\  Indra*s  encounter  with  Kectn 
the  wonderful  planetary  conjunction;  Ad- 
bhuta  knows  Swaha;  the  birth  of  Skanda; 
Description  of  his  form  ;  Indra's  encounter 
with  Skanda  ;  Indra  appoints  Skanda  as 
generallissinio  of  the  celestial  hosts  : 
Skanda's  marriage  with  Devasena  ;  Origin 
of  Sita,  Putana  ;  Skanda  marches  forth  sur- 
rounded by  the  celestial  hosts;  Defeat  of  the 
Danavas  by  Skanda;  the  overthow  of 
Mahlsha  ;  the  various  names  of  Skanda  ; 
Markandeya's  hymn  to^Skanda     ...     P.  264 

Draupadi  Satyabhama  Samvada  Parva, 

Draupadi  explains  to  Satyabhama  how 
she  may  win  the  affections  of  Krishna: 
Draupadi  instructs  Satyabhama  on  the 
duties  of  a  wife;  Krishna's  departure  P.  344 

Ghosha-yatra    Parva, 

Dhritarashtra's  lament;  Kama  advises 
Duryodhana  to  behold  the  Pandavas  in  ex- 
ile ;  Dhritarashtra  dissaudes  Duryodhana  ; 
Duryodhana  goes  to  Dwaitavana;  Quarrel 
and  encounter  wiih  the  Gandharvas;  Kama's 
defeat  and  flight ;  the  message  to  Yudhis- 
thira; Yudhisthira  urges  his  brothers  to 
rescue  the  captives;  Arjuna's  fight  with 
Chitrasena;  the  heroism  of  the  Pandavas 
and  the  cessation  of  the  fight. 
Yudhishthira's  liberation  of  Dur3'odhana; 
Duryodhana's  despondency;  Kama's  efforts 
to  soothe  Duryodhana;  Duryodhana  resolves 
to  die;  Duryodhana  carried  away  by  the 
Danavas  \  the  Danavas  unfold  to  Duryo- 
dhana who  he  is;  Kama  comforts  Duryo- 
dhana; the  Vaishnava  sacrifice;  Kama  sets 
out  on  a  career  of  conquest;  Kama's  victo- 
ries and  conquest ;  Duryodhana  celebrates 
the  Vaishnava  sacrifice];  The  Pandavas  are 
invited  to  it  ;  the  message  of  Bhima  to 
Duryodhana  ;  Yudhisthira's  vision  of  the 
deer  ;  the  Pandavas  repair  to  Kamyaka  ; 
Vyasa's  visit  to  the  Pandavas  ;  Vyasa  ins- 
tructs Yudhisthira  in  morality  ;  the  self- 
denial  of  Mudgala  ;  the  celestial  messenger 
describes  the  felicities  of  heaven  ;  the  disad- 
vantages pertaining  to  the  celestial  regions  ; 
M  udgala  declines  to  go  to  heaven;  Mud- 
gala  finally  attains  to  nirvana       ...     P.  348 

Mrigasapnodvaba  parva         ...     P.  371 

Vrihadrounika  parva  ...  ,, 

Draupadi 'har ana t  Ramopakhyaua  parva. 

The  sage  Durvasa  comeji  i.*>  Duryodhana  ; 
the  boon  he  grants  to  Duryodhana  ;  Durvasa 
goes  to  the  Pandavas  after  Draupadi'smeai. 
with  ten  thousand  disciples;  Draupadi 
invokes  Krishna  ;  Krishna  comes  and  per- 
torms  a  miracle  ;  Jayadratha  on  his  way 
through  the  woods  beholds  Draupadi  ; 
Draupadi's  ofler  of  hospitality  to  Jayadratha; 
Jayadratha's  insulting  overtures  to  Drau- 
padi ;  Draupadi  carn^  off  by  Jayadratha  ; 
The  Pandavas  set  out  to  rescue  Draupad? ; 


IV 


CONTENTS. 


Draupadi  describes  the  Pandava  to  Jaya« 
diatha;  Encounter    of  the  Pandavas  with 
Jayadratha  ;  Defeat  and  slaughter  of  Jaya- 
dratha's  followers ;  Jayadratha  pursued  by 
Bhima  and  Arjuna ;  Jayadratha  disBgured 
and  led  captive  before  Yudhisthira ;  laya- 
dratha's  adorations  to  Mahadeva ;   Maha- 
deva    confers  a  boon  on  him  ;  Mahadeva 
describes  to  Jayadratha  the  antecedents  of 
Arjuna  and  Krishna  ;   Yudhishthira's  des- 
pondency ;   Markandeya  begins  to  narrate 
the  history  of  Rama ;    Birth  of  Rama  and 
his   brothers ;     Ravana    and    his  brothers 
perform  austerities  and  obtain   boons   from 
Brahma;  The  celestial    Dundubhi  is  born 
as  Manthara  ,*  Dasaratha  intends  to   instal 
Rama  as    Prince- Regen t ;    ICaikeyi   insists 
on  the  king  to  banish   Rama  ;    Rama  sets 
•ut  for    the    forest ;     The     muitilation    of 
Surpanakha  by  Lakshmana  ;  Surpanakha 
goes    back  to     Ravana ;     Ravana    desires 
Maricha  to  entice    Rama    away  from   his 
forest-abode ;  Maricha  entices  away  Rama  ; 
Maricha's     imitation     of     Rama's     voice; 
Ravana     carries     away     Sita;    Encounter 
between   Ravana  and   the  vulture  Jatayu ; 
Defeat  of  Jatayu  ;  Rama  obtains  tidfin^s  of 
Sita  from  the  expiring  Jatayu  ;  The  grief  of 
Rama  and  his  wandermgs  ;  Metamorphosis 
of    the   Gandharva     Viswavashu ;    Rama's 
meeting  with  Supjriva  ;   Encounter  between 
Sugriva  and  Vali ;  Sita  in  the  Asoka  woods  ; 
Trijata  comforts  Sita  ;   Ravana  eudeavours 
to  seduce  Sita  ;   Sita's  speech  *,    Hanumana 
brings  tidings  of  Sita ;   The   description   of 
Hanuman's  journey ;  The  monkeys  flock  to 
Sugriva ;  The  money-chief  Nala  constructs 
a  bridge  across  the  ocean  ;   Description  of 
Lanka;   Angada's    embassy    to     Ravana: 
The  seige  of  Lanka ;  Engagement  with  the 
Rakshasas ;     Kumbhakarna      fights    with 
Lakshmana  and  is  slain  by  him ;  Indrajit 
enters  the  field  ;  He  overpowers  Rama  and 
Lakshmana  ;   Indrajit  is    slain  by  Laksh- 
mana ;  Ravana's  fight  with  Rama;   Ravana 
is  slain  ;  Sita  is  led  from   the   Asoka  woods 
to  the  presence  of  Rama  ;   The  celestials 
vindicate  Sita's' purity  and   chastity,   The 
monkey's  slaughtered  in  battle  are  restored  to 
life  ;  Sita  confers  immortality  on  Hanumana 
and  food,  and   drink   in  prof usion  for  ever  ; 
Instaliation   of  Vibhishana   on  the  throne, 
Rama's  return    to     Ayodhya ;    Installation 
oi  Rama  on  the  throne,  Markandeya  com- 
forts Yudhishthira  ...  ...    376 

Pativrata'THohatmya  Parva, 

The  story  of  Savitri ;  Birth  of  Savitri ; 
Savitri  goes  in  search  of  a  husband  ;  Narada 
unfolds  the  one  defect  of  Satyavan  ;  Savitri 
persists  in  wedding  Satyavan  ;  Marriage  of 
Savitri  with ,  Satyavan  ;  Savitri  observes  a 
difficult  vow ;  Savitri  goes  to  the  deep  woods 
with   her  lord,  Satyavan's   sudden   head 


ache  and  death;  Yama  appears  before 
Savitri;  Yama  carries  away  Satyavan' t 
life ;  Savitri  follows  Yama ;  Savitri  obt^ns 
various  boons  from  Yama  ;  Savitri  obtauns 
Satyavan's  life  ;  Satyavan  restored  to  cons- 
ciousness ;  Satyavan  sets  out  for  the  her- 
mitage; The  Rishis  console  Dyumatseoa 
afflicted  with  ^ef  at  the  absence  of 
Satyavan  ;  Savitri  returns  to  the  her- 
mitage ;  Savitri  relates  everything  to  the 
Rishis ;  People  come  to  Dyumatsena  from 
Salwa  ;  Dyumatsena  sets  out  for  his  ovn 
kingdom  and  is  placed  on  his  throne    P.  41S 

KtindalaUarana   Parva, 

Deprivation  of  Kama's  ear-rings  by 
Indra ;  Surya  in  a  dream  warns  Kama  of 
Indra's  intention  ;  Kama's  determination   to 

§ive  away   the  ear-rings  and  coat  of  mafl  ; 
urya  advises  Kama  to  give  away  the  ear- 
rings and  mail  only  on  one  condition  ;  The 
secret  of  Kama's  birth  ;  A  holy  Brahmana 
comes   to     king     Kuntibhoja;    Kuntibhoja 
desires  Kunti  to  serve  the  Brahmana  ;  Kunti 
deputed    to    serve    the     Brahmana ;    The 
Brahmana's  boons  to  Kunti ;  Kunti  invokes 
Surva   from    girlish   curiosity ;   Surya  suc- 
ceeds in    persuading  Kunti  ;  Surya  begets 
upon  Kunti  a   son   by    Yoga  power  ;  Kund 
gives  birth   to  a  god-like  son  ;  Kunti  con- 
signs her  offspring  to  the  river  Aswa ;    Her 
lamentations ;     Radha     finds     the    basket 
containing    the    child ;     Kama     reared  by 
Adhiratha  of  the  Suta  caste ;  Kama  sent  to 
Hastinapura ;     Kama    becomes    a    mighty 
bowman  ;   Indra  comes  to  Kama  as   Brah- 
mana for  the  ear-rings  ;  Kama  consents  to 
give   the  ear-rin^s   in  lieu  of  an  infalliaUe 
dart ;  Kama  receives  a  dart  from  Indra  and 
peels  off  his  natural   mail ;  The  admiration 
of  the  celestials  ;   The  [sorrow  of  the   Dbar- 
Urashtras ;  The  joy  of  the  Pandavas  P.  432 

Araneya  Parva. 

The  Pandavas  return  to  Dwaitavana; 
The  Pandavas  set  out  to  rescue  a  Brah- 
mana's firesticks  carried  away  by  a  deer , 
The  Pandavas  fail  to  overtake  the  decri 
The  Pandavas  overcome  with  hunger  and 
thirst,  sit  down  to  talk  over  their  calamity ; 
Nakula,  |Sahadeva,  Arjuna,  and  Bhima 
one  after  another,  set  out  to  fetch  water 
and  fall  down  dead  at  the  lake  ;  Yudhish- 
thira  goes  to  the  lake ;  Yudhishthira's  lament 
on  beholding  his  brothers  ;  An  aerial  voice 
speaks  to  Yudhishthira;  The  Yaksha 
appears  before  Yudhishthira ;  The  Yaksha's 
interrogatories  to  Yudhishthira  and  the 
latter's  answers;  The  Yaksha  revives 
Yudhishthira's  brothers ;  The  Yaksha  dis- 
covers himself  to  be  Dkarma.  Dharma*s 
boons  to  Yudhishthira,  e^ecially  atiout  the 
oeriod  of  conce;yment;  Dhaumya  consoles 
Yudhishthira;  The  Brahmanas  bid  farewdl 
to  the  Pandavas     ...  ...  ...    44, 


THE  MAHABHARATA 


(IN  ENGLISH) 


CHAPTER    I. 
(ARANYAKA  PARVA.) 


Having  saluUd  ih$  Supnme  Deiiy   (Nara- 
yanajj  and  the  highest  of  all  male  beings 
(Nara)  and  also  the  Goddess  of  Learning 
(SarasvatiJ,  let  us  cry  **succeu  /  " 

Janamejaya  said :— 

I — 3.  O  best  of  Brahmanas,  having 
been  deceitfully  defeated  at  dice  by  the  sons 
of  Ohritarastra  with  their  counsellors,  and 
having- been  provoked  by  the  wicked -minded 
ones  (the  Kuru  princes),  who  thus  brought 
about  a  fearful  hostility  by  addressing  them 
in  cruel  words, — what  did  the  Kurus,  my 
grandsires  do? 

3.  How  did  the  sons  of  Pritha  (the 
Panda vas),  equal  to  Sakra  (Indra)  in  efful- 
gence, thus  suddenly  robbed  of  their 
affluence  and  overwhelmed  with  misery,  pass 
their  days  in  the  forest  ? 

4.  Wha  are  the  men  that  followed  them, 
(the  Pandavas)  that  were  plunged  in  great 
affliction.  What  was  their  conduct,  what  was 
their  food,  and  where  did  those  illustrious 
ones  live  ? 

5.  O  great  Rishi,  O  best  of  the  Brah- 
manas,  how  did  the  twelve  years  of  those 
heroes,  those  slayers  of  foes,  pass  away  in  the 
forest  T 

6 — 7.  How  did  that  foremost  of  all 
women,  the  royal  princess  (Draupadi),  ever 
devoted  to  her  husbands, — greatly  fortunate 
and  truthful, — undeserving  of  suffering 
niisery,  endure  that  painful  exile  in  the 
forest  T  O  great  ascetic,  tell  me  all  this  in 
detail. 

8.  O  Brahmana,  I  desire  to  hear  the 
history  of  those  greatly  effulgent  heroes 
narrated  by  you.     I  am  in  great  curiosity. 


Vaishampayana  said:— 

9*  Having  been  thus  defeated  at  dice 
and  provoked  by  the  wicked-minded  sons 
•f  Ohritarastra  with  their  counsellors,  the 
•ons  of  Pritha  (the  Pandavas)  set  out  from 
Hastinapur.  ' 


10.  Commgout  through  the  Vardhamana 
gate  of  the  city,  the  Pandavas  with  Krishna 
and  with  their  arms  went  away  in  a  north- 
erly direction, 

11.  Indrasena  and  others,  Uking  with 
them  their  fourteen  servants  with  all  their 
wives,  followed  them  on  their  swift  cars. 

12.  Having  learnt  that  they  had  gone 
away,  the  citizens  were  overwhelmed  with 
great  grief  ;  and  having  all  met  together, 
they  began  without  fear  to  censure  amongst 
themselves  Bhisma,  Drona,  Vidura  and 
the  son  of  Gotama  (Kripa). 

The  citizens  said*— 

13.  When  the  sinful  Duryodhana,  helped 
by  the  son  of  Suvala  (Sakuni),  Kama  and 
Dushashana,  aspires  to  this  kingdom,  our 
families,  our  homes,  nay  we  ourselves  are 
all  gone, 

14.  When  thrs  sinful  man  with  the  help 
of  other  sinful  men  aspires  to  the  kingdom, 
our  families,  usages,  virtue  and  prosperity 
are  all  doomed.  How  can  there  be  hap- 
piness (where  these  are  destroyed)  T 

15.  Duryodhana  is  malicious  towards  his 
superiors  ;  he  has  abandoned  all  good  con- 
duct ;  he  is  covetous,  vain,  mean,  and  by 
nature  cruel. 

16.  Where  Duryodhana  is  the  king,  there 
the  whole  earth  is  doomed.  Let  us  proceed 
there  where  the  virtuous  Pandavas  are  going. 

^  17.  They  are  self-controlled,  high-souled, 
victorious  over  foes,  endued  with  modesty 
and  renown  and  devoted  to  virtue, 

Vaishampayana  said  :— 

18.  Having  said  this,  they  all  went 
together  after  the  Pandavas.  With  joined 
hands,  they  thus  spoke  to  the  sons  of  Kunti 
and  Madri. 

The  citizens  said  :— 

19*     Be    blessed.     Where    will    you  go 
kavija^  us  (behind)  who  are  m  great  gr'm 
We  shall  ^o  where  you  will  go. 


MAHABHARATA. 


20.  Wehnvebeen  grtatly  dtstretstd  in 
learning  that  you  jiavcjbeen  defeated  with 
•inful  meJths  by  the  cfuel  enemies.  You 
should  not  forsake  us, 

21.  Who  are  your  devoted  and  teving" 
friends,  and  who  are  ever  engaged  in  doing 
your  good  and  seeking  your  welfare.  We 
all  do  not  desire  to  meet  destruction  by 
living  in  the  kingdom  of  a  bad  king. 

22.  O  foremost  of  men,  listen  to  the 
merits  and  demerits,  as  we  indicate,  that 
respectivly  arise  from  associating  with 
what  is  good  and  what  is  bad. 

23.  As  cloth,  water,  sesame-seeds  and 
.ground  arc  perfumed  by  their  association 
.  with  ^wers,  so  qualities  are  derived  from 
-  association. 

24.  Association  with  the  fools  prodiKes 
dehision,  as  daily  association  with  the  honest 
and  good  produces  virtue. 

25.  Therefore  those  who  are  virtuously 
inclined  should  associate  with  men  who  are 

.  wise,  old,  honest,  and  pure  in  conduct  and 
who  are  ascetics. 

26.  Those  whose  triple  possessions, 
'namety  knowledge,  birth  and  acts,  Are  pure, 

should  be  waited  upon.  To  associate  with 
them  is  superior  to  the  study  of  the 
Shastras. 

27.  Without  performing  any  special 
virtuous  act,  we  shall  be  able  to  reap 
religious  merits  by  associating  with  the 
righteous.  We  shall  (assuredly)  get  sin  by 
serving  the  sinful  (Duryodhana  and 
others). 

28.  The  very  sight  and  the  touch  of  the 
sinful,  and  conversation  and  association 
with  them,  cause  diminution  of  virtue.  Men 
(who  act  thus)  never  attain  purity  of  soul. 

29.  Association  with  the  mean  and  the 
tow  makes  one's  understanding  mean  and 
low  ;  association  with  the  indifercnt  makes 
it  indifferent,  and  association  with  the  good 
makes  it  good. 

30 — ^31.  An  those  attributes,  which  are 
s[>oken  of  in  the  world  as  the  source  of 
religious  merit,  worldly  prosperity,  and 
sensual  pleasure,  which  are  highly  regarded 
by  men,  extolled  in  the  Vedasand  approved 
by  the  good,  exist  in  you  separately 
and  jpintTy*  Desiring  our  own  welfare, 
we  wish  to  live  amongst  men  who  possess 
such  attribute. 

Tudhisthira  said  ^- 

32.  Blessed  are  we,  since  moved  by  affee- 
'  tien  and  compassion,  our  subje<:ts,  headed 
^y  Ih4^  Bn^hmanas,.  credit  us  with  nierits  we 
d9  not  possess. 


33.  I,  with  roy  brothers,  wottld  ask  all  ol 
you  to  do  one  thing.  For  i\ie  sake  of  the 
love  you  bear  for  tis,  you  should  not  act 
otherwise. 

34.  Our  grandfather  Bhisma,  the  king 
(Dhritarastra),  Vidura,  our  mother  (Kunti), 
and  our  other  friends  are  all  in  Hastinapor. 

35.  They  are  overwhelmed  with  sorrow 
and  afflictions  ;  if  you  want  to  please  me, 
uniting  all  together,  (go  and)  cherish  tbea 
with  care. 

36.  Grieved  at  my  departure,  you  have 
come  far  away.  Go  back.  Let  your  heart  be 
afHictionately  directed  towards  the  relathrcs 
whom  we  leave  behind  as  our  pledges  to  you. 

37.  This  is  the  one  act  on  which  my 
heart  is  set.  If  you  do  it,  you  will  give  me 
the  greatest  satisfaction  and  pay  your  best 
regards. 

Vaishampayana  said:^ 

38.  Having  been  thus  exhorted  by 
DharmatBJa  (Yudhisthira),  the  subjccu 
raised  up  all  together  a  fearful  wail,  exclaim^ 
ing  ''Alas,  O  king  I" 

39.  Afflicted  and  overwhelmed  with  grief, 
they  unwillingly  retraced  their  steps  after 
asking  leave  of  the  Pandavas  and  remem- 
bering the  virtues  of  Pritha's  sons. 

40.  At  the  departure  of  the  citizens,  the 
Pandavas  ascended  their  cars  and  came  to  a 

freat  banian   tree,  named  Primana,  on  the 
anks  of  the  Ganges. 

41.  Coming  to  the  banian  tree  at  the 
close  of  the  day,  the  heroic  Pandavas 
became  purified  by  touching  the  water. 
They  then  passed  the  night  there. 

42 — 43.  Afflicted  with  grief,  they  pass- 
ed that  night,  living  on  water  only. 
Some  Brahmanas,  both  those  that  main- 
tained fire  and  those  that  did  not,  followed 
the  Pandavas  there  for  the  love  they 
bore  for  them.  Surrounded  by  those 
Brahma -knowing  men,  the  king  (Yodhb- 
thira)  shone  resplendent. 

44.  That  terrible  evening  hours  became 
in  a  moment  delightful  on  account  of 
those  Brahmana's  lighting  their  6rcs,  chaunt- 
ing  the  Vedas  and  holding  mutual  convtr' 
sations. 

45.  Those  foremost  of  Brahmanas  with 
their  swan-like  sweet  voices  spent  the  nif^ 
in  comforting  that  best  of  Kurus,  the  kmg 
(Yudhisthira). 

Thus  9nds  ike  rst  chapUr,  the  returning 
of  the  eitiaens,  in  thi  Aranyaka  af  Vasta 
Parva. 


VANA  PARVA. 


CHAPTER     II. 
(ARANYAKA  PARVA)  Continued. 

Vaisliampayaiia  said  :— 

!•  When  that  night  passed  away  and 
morning  appearedi  those  Brahmanas,  who 
supported  themselves  by  alms,  stood  before 
those  doers  of  exalted  deeds  (the  Pandavas) 
who  were  on  the  point  of  entering  the  forest. 

2.  Thereupon  the  son  of  Kunti,  king 
Yudhisthira»  thus  spoke  to  them,  "We  are 
robbed  of  our  kingdom,  prosperity  and  every- 
thing. 

3.  Living  on  fruits,  roots  and  meat 
we  go  to  the  forest  in  sorrow.  The  forest 
b  full  of  dangers,  and  it  abounds  in  reptiles 
and  beasts  of  prey. 

4.  It  appears  to  me  that  you  will  have 
to  suffer  much  privations  and  misery  there. 
The  sufferings  of  the  Brahmanas  may  over* 
whelm  even  the  celestials, — what  to  speak  of 
me !  O  Brahmanas,  go  back  wherever  you 
like. 

The  Brahmanas  said  :— 

5.  O  king,  we  are  ready  to  go  where 
you  are  going.  You  should  not  abandon 
us  who  are  devoted  to  you  and  who  follow 
the  path  of  the  true  religion. 

6.  The  celestials  have  compassion  on 
their  devotees,  specially  on  the  brahmanas 
whose  conduct  is  pure. 

Tudhisthira  said  :— 

7.  O  Brahmanas,  I  have  always  great 
devotion  towards  the  Brahmanas.  But 
this  destitution  has  overwhelmed  me. 

8 — 9.  My  these  brothers  who  are  to 
procure  fruits  and  roots  and  the  deer  are 
stupified  with  grief  for  the  afflictions  that 
have  overtaken  them,  and  for  the  distress  of 
Draupadi,  and  for  the  loss  of  our  kingdom. 
Alas, — as  they  are  distressed,  I  cannot 
employ  them  in  painful  tasks  I 

The  Brahmaoas  said  :— 

10.  O  king,  do  not  allow  any  anxiety 
for  our  maintenance  to  find  a  place  in  your 
heart.  Procuring  our  food  ourselves,  we 
shall  follow  you  ; 

11.  And  we  shall  do  you  good  by  medi- 
tation and  prayers,  and  we  shall  entertain 
you  with  pleasant  conversations,  and  we 
shall  ourselves  be  cheered  in  return. 

Tudhisthira  said  :— 

12.  There  is  no  doubt  that  it  must  be  as 
you  say.  I  am  ^ver  pleased  with  the  com- 
pany of  Brahmanas.    But  my  falleti  condi- 


tion  makes  me  regard  myself  as  an  object 
of  reproach. 

I  J.  How  shall  I  see  you  all,  my  well- 
wishers,  who  do  not  deserve  to  suffer 
any  trouble,  subsist  on  food  procured  by 
yourselves  7  O  fie  on  the  sons  of  Dhrita- 
rastra ! 

Vaishampayana  said  :— 

14.  Having  said  this,  that  king  (Yudhis? 
thira)  sat  down  weeping  on  the  ground. 
Then  a  learned  Brahmana,  named  Saunaka, 
who  was  learned  in  the  philosophy  of  the 
soul,  and  in  the  Sankhya  and  Yoga,  thus 
spoke  to  the  king. 

Saonaka  said : — 

15.  Thousand  causes  of  grief  and 
hundred  causes  of  fear  overwhelm  the 
ignorant  day  after  day,  but  not  the  learned. 

16.*  Intelligent  men  like  you  never 
allow  themselves  to  be  deluded  by  acts 
which  arc  opposed  to  true  knowledge,  which 
is  fraught  with  every  kind  of  evil,  and  which 
is  destructive  of  salvation. 

17.  O  king,  the  understanding  with  the 
eight  attributes,  which  is  said  to  be  capable 
of  providing  against  all  evils  which  results 
from  the  study  of  the  Srutis,  is  in  you. 

18.  Men  like  you  are  never  stupified  by 
poverty  or  by  meeting  with  difficult  ways,  or 
by  afflictions  that  overtake  his  friends,  or 
by  bodily  or  mental  miseries. 

19.  Hear,  I  shall  recite  to  you  the 
slokas  which  were  chaunted  by  the  high- 
souled  Janaka  of  old  on  the  subject  of  con- 
trolling the  soul. 

20.  This  world  is  afflicted  with  both 
bodily  and  mental  sufferings.  Listen  to  the 
means  of  allaying  them  as  I  indicate  them 
both  briefly  and  m  detail. 

31.  Disease,  contact  with  painful  things; 
toil  and  want  of  objebts  desired, — these  are 
the  four  causes  ef  the  sufferings  of  the  body. 

22.  Disease  may  be  allayed  by  the  ap- 
plication of  medicine,  but  mental  ailments 
are  cured  by  Yoga  meditation, 

23.  Therefore;  intelligent  physicians  first 
seek  to  allay  the  mental  sufiferin|fs  of  their 
patients  bv  agreeable  conversations  and  by 
the  offer  of  desirable  objects. 

-24.  As  a  hot  iron  ball  makesthe water 
of  a  jar  hot^  so  mental  grief  brings  im  bodily 
pains. 

25.  As  water  quenches  fire,  so  know- 
ledge allays  mental  ailments.  When  mind 
•Qjoys  peace,  body  also  enjoys  peace.     ^ 

td.  It  appears  attachment  is  the  ro#t  6f 
all  mental  agonies  ;   it  is  attachment  that 


MAHAfi(fARA:fA. 


makes  every    creature  miserable  and  brings 
on  every  kind  of  woe. 

37.  Attachment  is  the  root  of  aTl  misery 
and  of  all  fear.  Attachment  produces  joy 
and  grief  of  every  kind. 

38.  From  attachment  spring  all  wordly 
desires,  and  it  is  from  attachment  that  springs 
the  love  of  worldy  goods.  Both  of  these 
are  evils,  but  the  first,  is  worse  than  the 
second* 

29.  As  fire  in  the  hollow  of  a  tree  con- 
sumes the  tree  itself  to  its  roots,  so  attach- 
ment, however  little  it  may  be,  destroys  both 
Dharma   and    Artha. 

30.  He,  who  has  merely  withdrawn  from 
possessions,  cannot  be  regarded  as  to  have 
renounced  the  world.  He,  however,  who 
remains  in  contact  with  the  world,  but 
^es  its  faults,  may  be  said  to  have  truly 
renounced  the  world.  Such  a  man  be- 
comes freed  from  all  evil  passions,  and  his 
soul  is  dependent  on  nothing. 

31.  Therefore  none  should  place  his 
littachment  on  either  friends  or  on  wealth 
which  he  has  earned.  The  attachment  to- 
wards one's  own  body  is  destroyed  by 
knowledge. 

32.  Like  the  lotus  leaf  which  is  never 
drenched  by  water,  souls  of  those  men  who 
are  capable  of  knowing  the  everlasting,  and 
ci  men  who  are  devoted  to  the  pursuit  of 
the  eternal,  learned  in  the  Shatras  and 
purified  by  knowledge,  can  never  be  touched 
by  attachment. 

33.  The  man  that  is  influenced  by 
attachment  is  tortured  by  desire,  and  from 
the  desire  that  springs  up  in  his  heart,  his 
thirst  for  worldly  possessions  increases. 

34.  This  thirst  is  sinful,  and  is  regarded 
as  the  source  ef  all  anxieties.  It  is  this 
terrible  thirst,  fraught  with  sin,  that  leads  to 
unrighteous  acts. 

35.  Those  men,  who  can  renounce  this 
thrist,  which  can  never  be  renounced  by  the 
wickeid,  which  decays  not  with  the  decay  of 
the  body  and  which  is  a  fatal  disease, 
can  be  freed  from  misery. 

36.  This  thrist  has  neither  beginning  nor 
end.  Like  the  iire  of  mcorporeal  origin,  it 
destroys  creatures  by  living  within  their 
hearts. 

37.  As  a  fagot  of  wood  is  consumed 
by  the  fire  that  is  fed  by  that  faggot,  so 
a  person  of  impure  soul  meets  with  des- 
truction, from  the  covetousness  born  in  his 
own  heart. 

38.  CreiKtures  endued  with  life  have 
always  a  dread  of  death  ;  so  men  having 
wealth  are  in  constant  dread  of  the  king, 
the  water,  the  hreithe  thief  and  his  relatives. 


39.  ir  a  piece  of  meai  'hi  in  the  air,  k 
may  be  devoured  by  the  birds,  if  it  is  on  the 
grounds,  it  may  be  devoured  by,  beasts  of 
prey,  and  if  in  the  water,  by  the  fishes,  so 
a  man  having  wealth  is  exposed  to  dtaa<* 
gers  wherever  he  might  be. 

40.  To  many  men,  the  wealth  they 
possess  is  their  bane.  The  man,  who  sees 
nappiness  in  wealth  and  becomes  attached 
to  It,  knows  not  what  true  happiness  is. 

41.  Therefore,  the  accession  of  wealth  is 
what  increases  covetousness  and  foUy.  It 
is  the  root  of  niggardliness,  boastfulness, 
pride,  fear  and  anxiety. 

43 — ^43.  These  are  the  miseries  that 
wise  men  see  in  wealth.  Men  have  to  suffer 
infinite  miseries  in  the  acquisition  and  re- 
tention of  wealth.  Its  expenditure  also  is 
painful.  Sometimes  men  are  even  killed 
for  the  sake  of  wealth.  To  abandon  wealth 
b  painful  ;  even  those  men  who  are 
cherished  become  enemies  for  the  sake  of 
wealth. 

44.  As  the  possession  of  wealth  is 
fraught  with  such  misery,  one  should  not 
(at  all)  mind  its  loss.  Ignorant  men  akne 
are  discontented,  but  the  wise  men  are 
always  contented. 

45.  The  thirst  for  wealth  can  never  be 
assuaged.  Contentment  is  the  highest 
happiness,  therefore  the  wise  men  consider 
contenment  to  be  the  highest  object  to 
attain. 

46.  The  learned  men,  knowing  youth, 
beauty,  life,  treasure,  prosperitv.  and  asso- 
ciation with  beloved  ones  to  be  (all)  unstable, 
never  covet  them. 

47.  Therefore  one  should  refrain  from 
the  acquisition  of  wealth,  and  th\is  avoid  the 
Sufferings  of  misery.  The  man  of  wealth 
can  never  be  without  dangers.  For  this 
reason  virtuous  men  praise  those  indio  have 
no  desire  for  wealth. 

48.  As  regards  those  that  acquire  wealth 
for  the  virtuous  purposes,  it  is  better  for 
them  not  to  do  it  at  all.  It  is  better  not  to 
touch  mud  than  tb  Wash  it  ofiE  after  being 
besmeared  with  it. 

49.  O  Yudhisthira,  you  should  not  covet 
anything.  It  you  want  to  acquire  virtue, 
free  yourself  from  all  desires  for  the  posses- 
sion of  wealth. 

Yudhistliira  said :— 

50.  O  Brahmana,  this  my  desire  for 
wealth  is  not  for  the  purpose  of  enjoying  it 
when  obtained.  I  do  !^6t  desire  it  through 
avarice.  I  desire  it  only  for  the  support  of 
the  Brahmanas. 

51.  O  Brahmana,  for  what  purpose  would 
one  like  to  lead    a   domestic    ufei  if    he 


VANA  PARVA. 


i 


^nnot  cherish  anci  support  those  that  follow 
him  7 

53.  All  creatures  are  seen  to  divide  their 
food  amongst  those  that  depend  on  them. 
So  should  a  person  leading  a  domestic  life 
give  a  share  of  his  food  to  Brahmacharis 
who  have  g^ven  up  cooking. 

53.  The  houses  of  good  men  can  never 
be  in  want  of  grass,  space,  water  and 
sweet  words,  the  fourth. 

54.  Bed  to  the  tired,  seat  to  one  who  is 
fatigued  by  standing,  water  to  one  who  is 
thirsty  and  food  to  one  who  is  hungry  should 
be  always  given. 

55.  Pleasant  looks,  cheerful  he;irt  and 
sweet  \iords  are  due  to  a  guest.  Rising  up, 
the  host  should  advance  towards  the  guest  ; 
he  should  offer  him  a  seat,  and  duly  worship 
him.     This  is  the  eternal  Dharma. 

56 — ^57.  They  who  do  not  perform 
Agnihotra^  they  who  do  not  wait  upon 
bulls,  and  cherish  their  kinsmen,  guest, 
friends,  sons,  wives  and  servants,  for  such 
negligence  are  consumed  with  sin.  None 
should  cook  his  food  for  himself,  none 
should  kill  any  animal  for  nothing.  None 
should  eat  that  food  which  is  not  duly 
dedicated. 

58.  By  scattering  morning  and  evening 
food  on  the  earth  for  dogs,  Chandalas 
and  birds,  a  person  should  perform  the 
Vishwadeva  (sacrifice.) 

59.  He  who  eats  Vtghasa  eats  ambrosia. 
That,  which  remains  after  dedication  in  a 
sacrifice,  is  (also)  regarded  as  ambrosia. 

60.  The  pleasant  looks  (one  casts  on 
his  guests),  the  attention  he  devotes  to  him, 
the  sweet  words  with  which  he  addresses 
him,  the  respect  wiih  which  he  follows  him, 
and  the  food  and  drink  with  which  he  treats 
him,  are  the  five  Dakshtnas  in  that  sacri- 
fice. 

61.  He,  who  gives  food  freely  to  a 
fatigued  way-farer,  whom  he  has  never 
seen  before,  obtains  great  virtuous  merit. 

62.  He,  who  leading  domestic  life, 
follows  such  practices,  obtains,  it  is  said, 
irreat  religious  merit.  O  Brahmana,  what 
IS  yonr  opinion  ? 

Saunaka  said  :— 

63.  Alas,  alas,  this  world  is  full  of  con- 
tradictions! That  which  makes  the  good 
«nd  the  honest  ashamed  gratifies  the 
Wicked. 

^  Moved  by  ignorance  and  passions, 
and  becoming  slaves  to  their  senses,  igno- 
rant men  perform  many  acts  to  gratify 
tncir  stomachs  and  sexual  organs. 


65.  Men  arc  led  astray  by  their  9e-> 
ducing  senses,  as  a  charioteer  who  has  lost 
his  senses  (is  led  astray)  by  wicked  horses. 

66.  When  any  of  the  six  senses  finds 
its  particular  object,  the  desire  springs  up 
in  the  heart  to  enjoy  that  particular  object.  • 

67.  Thus  when  one's  mind  proceeds  to 
enjoy  the  objects  of  any  particular  sense, 
a  wish  is  entertained  ;  that  wish  in  its  turn 
gives  birth  to  a  resolve. 

68.  As  an  Insect  falls  into  a  flame  from 
love  of  light,  man  falls  into  the  fire  of 
temotation,  as  it  were  pierced  by  (the  arrows 
of  tne  .objects  of  enjoyments)  which  are 
discharged  by  the  desire  which  is  the  seed 
of  resolve. 

69.  Blinded  by  ;5ensual  pleasure  which 
he  freely  seeks  and  steeped  in  dark  igno- 
rance and  follv  which  he  mistakes  for 
happiness,  he  thenceforth  knows  not  him- 
self. 

70-771*  Like  a  wheel  that  is  incessantly 
whiriing,  every  creature,  from  ignorance, 
acts  and  desire,  roves  In  various  states 
in  the  world,  wandering  from  one  Mrth  to 
anotter,  ranging  from  Brahma  to  a  blade  of 
grass,  and  uking  birth  ^ain  and  again  now 
in  water,  now  in  earth  and  now  in  the  sky. 

72.  This  is  the  career  of  those  that  are 
without  knowledge.  Listen  to  that  of  the 
wise,  the  men  who  are  intent  on  virtue  and 
who  are  desirous  of  Moksha  (emancipatioti). 

73.  This  is  the  word  of  the  Vedas,— 
act,  but  act  with  renunciation.  Therefore 
you  should  act  renouncing  Abhtmana, 

74.  Performances  of  sacrifices,  study, 
gifts,  penance,  truth,  forgiveness,  subduing 
the  senses  and  renunciation  of  desire, — these 
are  the  eight  D/taruas  declared  by  the 
Sm  riti, 

75.  Of  these  the  first  four  pave  the  way 
to  the  regions  of  Pitris.  Therefore  it  is  the 
duty  of  all  to  act  by  renouncing  Abhimana, 

76.  The  last  four  are  always  observed 
by  the  pious  who  aspire  to  attain  to  the 
region  of  the  celestials.  The  men  otpxki 
soul  should  observe  these  eight  (paths). 

77 — 79-  Those,  who  wish  to  subdue  the 
wodd  for  the  purposes  of  salvation,  should 
always  act  by  fully  renouncing  all  motives 
and  by  subduing  their  senses,  rigidly  observ- 
ing vows,  devotedly  serving  their  preceptors, 
austerely  regulating  their  food,  diligently 
studying  the  Vedas,  renouncing  action  as 
mean  and  restraining  their  hearts.  By 
renouncing  desire  and  aversions,  the  celes- 
tials have  obtained  prosperity. 

80.  It  is  for  the  virtue  of  their  wealth  of 
KoPw,that  the  Rudras,.the  Sadhyas,  the 
Adityas.  the  Vasus  and  the  Aswinis  sup* 
port  all  these  creatures  (of  the  world). 


MAtlABllARAT/l. 


8i.    O  s«n  of  Kunti,   O  descendant  of 
Bharatai»  therefore  you  too  like  them,  entirely 
"    renouncing  actions   with  motive,  try  to  ob- 
tain success  in  Yoga  and  austerities. 

82.  You  have  already  obtained  success 
as  far  as  your  debts  to  the  Pitris,  both  male 
and  female  are  concerned,  and  you  have 
obtained  that  success  also  which  is  derived 
from  action.  Try  now  to  obtain  success  in 
penances  in  order  to  support  the  Brahmanas. 

83.  Those  that  are  crowned  with  ascetic 
success  can  by  virtue  of  that  success  do 
whatever  they  like.  Therefore  practising 
asceticism,  realise  all  your  wishes. 

Thus  endt  the  second  chapter,  the  Pan^ 
dava's  reflections ^  in  the  Aranyaka  of  the 
Ve^na  Parva, 


CHAPTER    III. 
(ARANYAKA    P  A  R  V  A).— Co«/«/. 

Vaishampayana  ,said  :— 

I.  Having  beert  thu«  addressed  by 
Saunaka,  the  son  of  Kunti.Yudhisthira,  com- 
ing to  his  priest,  thus  spoke  to  him  in  the 
midst  of  his  brothers. 

Yudhistliira  said  :— 

a.  The  Brahmanas,  learned  in  the  Vedas, 
are  following  me  who  am  departing. 
Afflicted  with  many  calamities,  I  am  unable 
to  support  them. 

3.  I  cannot  forsake  them,  but  I  have  no 
power  to  provide  them  with  their  susten- 
ance. O  exalted  one,  tell  me  what  should 
be  now  done  by  me. 

Vaishampayana  said*— 

4.  After  reflecting  for  a  moment  to  seek 
out  the  (proper)  course  by  the  help  of  his 
Yoga  prowess,  that  foremost  of  all  virtuous 
men,  Dhaumya,  thus  spoke  to  Yudhisthira. 

Dhaumya  eaid  :— 

3.  In  the  days  of  yore,  all  living  beings 
that  had  been  created  were  greatly  afflicted 
with  hunger.  Thereupon  Savita  (sun)  todk 
compassion  on  them,  as  a  father  (does  to  his 
chilaren). 

6.  Going  to  the  Northern  declension,  the 
sun  drew  up  water  by  his  rays,  and  then 
coming  back  to  the  Southern  declension 
and  having  centered  hb  heat  in  himself,  ht 
stayed  over  the  earth. 

7.  While  the  sun  so  stayed,  the  lord  of  the 
vegetable  world  (moon), converting  the  effects 
of  the  sun's  heat  (vapours),  created  the 
clouds. 


8.  Thus  it  is  the  gun  himself  who,  beiRg 
drenched  by  the  lunar  influence,  is  trans- 
formed from  the  sprouting  of  seeds  into  hol^ 
yegeubles  furnished  with  the  six  tastes.  It 
is  this  which  constitutes  the  food  of  all  crea- 
tures on  earth. 

9.  Thus  the  food  which  supports  the 
lives  of  creatures  is  the  sun,  and  therebre 
he  is  the  father  of  all  creatures.  Therefore 
take  shelter  in   him. 

10.  All  illustrious  kings  of  noble  birth 
and  great  deeds  are  known  to  have  delivered 
their  people  by  practising  high  asceticism. 

11.  Bhaumya,.  Kartavirja,  Vainya  and 
Nahusa  all  protected  their  subjects  from 
dangers  by  virtue  of  ascetic  meditation  and 
vows. 

12.  Therefore,  O  descendant  of  Bharatat 
O  virtuous  one,  as  you  are  purified  by  acu» 
you  too,  like  them,  support  virtuously  the 
Brahmanas  by  entering  upon  a  Kfe  ot 
austerities. 

Janamejaya  said:— 

13.  How  does,  for  the  sake  of  the  Brah- 
manas, that  foremest  of  the  Kurus,  king 
Yudhisthira,  worshipped  the  sun  of  won- 
derful appearance  7 

Vaishampayana  said  :— 

14.  O  king,  (first)  purify  yourself  and 
(then)  withdrawing  your  mind  from  all  (the 
worldly)  objects,  (at  that  appointed  hour) 
hear  it  with  aU  attention.  O  king  of  kings, 
appoint  a  time.  I  shall  (then)  tell  you  every 
thing  in  detail. 

15.  O  high  souled  one,  listen  to  the  one 
hundred  and  eight  names  (of  the  sun),  as 
they  were  tola  by  Dhaumya  to  the  greatly 
illustrious  son  of  rritha  (Yudhisthira). 

Dhaumya  said  :— 

16—37.  Surya,  Arjama,  Bhaga,  Tasta* 
^Pusha,  Arka,  Savita,  Ravi,  Gabhastim«in, 
Aja,  Kala,  Mrityu,  Dhata,  Probhakara, 
Prithivi,  Apa,  Teja,  Kha,  Vayu,Parayana, 
Soma,  Vrihaspati,  Sukra,  Budha,  Anj^araka, 
Indra,  Vivaswana,  Diptanesu,  Suchi,  Sourt, 
Sanaichara,  Brahma,  Vishnu,  Rudra* 
Skanda,  Vaisravana,  Yama,  Vaidyutagni, 
Jatharagni.Aindhana,  Tejaspati,  Dharma* 
dhwaja,  Vedakarta,  Vedanga,  Veda- 
vahana,  Krita,Treta,  Dwapara,  KalL  Kala« 
ICastha,  Muhurta,  Kshapa,  Yama,  Ivshana« 
Samvatsarakara,  Aswatha,  Kalachakra, 
Bibhabasu,  Punisha,  Saswata,  Yogin, 
Vyakta,  Avyakta,Saii%tana,  Kaladhyaksha, 
Proiadhokshya,Vishwakarman,Tamanooda« 
Varuna,  S^ra,  Ansa,  Jimuta»  jivana, 
Ariha,  Bhutasraya,  BhuUpati,  Sraita, 
Samvartaka>  Vanhi,  Sarvyadi,  Alolupat 
Anantai  Kapilai  Bhanu,  Kamaprada,  Sat« 


VANA    PARVA, 


Vatamukh:i;  Jaya,  Visala,  Varada,  Manas, 
Suparna,  Bhutadi.  Sighraga»  Pranadhama, 
Dhanwantari,  Dhumaketu,  Adideva,  Aditi- 
suta,  Dwadasatmai  Arabindaksha,  Pitri, 
Matri,  Pitamaha,  Swargadara,  Projad'.vara, 
Mokshadara,  Prasanatma,  Viswatma, 
Vishwatamukha,  Characharatman,  Suksh- 
atma  and  the  merciful  Maitra. 

28.  These  arc  the  one  hundred  and  eight 
names  of  immeasurably  effulgent  Surya  as 
told  by  the  self -created  (Brahma). 

2Q.  O  Bhaskara  (sun),  who  blazes  like 
gold  or  fire,  who  is  worshipped  by  the 
celestials,  the  Pitris,  the  Yakshas,  and  who 
is  adored  by  Asuras,  Nishacharas,  and 
Stddhas,  I  bow  to  you  for  the  acquisition  of 
prosperity." 

30,  He  who  recites  with  fixed  attention 
this  hymn  at  sunrise,  obtains  wife,  offspring, 
riches,  and  the  memory  of  his  former  exis- 
leice.  Men  always  get  patience  and 
memory  (by  reciting  it). 

31.  Let  a  man,  concentrating  his  mind, 
recite  this  hymn  of  the  foremost  of  godn 
(the  sun).  He  will  be  proof  against  grief, 
forest-fire  and  ocean  ;  and  he  will  obtain 
every  object  of  desire  as  he  will  wish  for. 

Vaishampayana  said:— 

32 — 33*  Having,  heard  these  words 
uttered  by  Dhaumya  suitable  to  the  occasion, 
Dharmaraja  (Yudhisthira),  moved  by  the 
desire  of  supporting  the  Brahmanas  of  con- 
trolled and  pure  souls  and  of  austere  vows, 
b^^n  to  observe  excellent  asceticism.  Wor- 
shipping the  sun  with  flowers  and  other 
articles, 

34.  And  turning  his  face  towards  the  lord 
of  day  (the  sun),  he  bathed  in  the  water. 
That  virtuous  minded  man  became  rapt  in 
yoga,  living  on  air  and  becoming  a  victor 
over  his  passions. 

35-     Purifying  himself  with  the   touch   ot 
the    Ganges    water,    and     restraining    his 
•peech,  he     practised  Pranayama    (one    of 
the  processes  of  Yo^a)   for  some  time,  and 
he  then  recited  this  hymn  of  praise. 

Yudhisthira  said  *— 

36.  O  sun,  you  are  the  eye  of  the 
universe.  You  are  the  soul  of  all  corporeal 
existences.  You  are  the  creative  organ  of 
*n  things.  You  arc  the  acts  of  all  reli- 
gious men. 

37.  You  are  the  refuge  of  all  Shan- 
«>yas  (the  followers  of  Sankhya  philo^ 
«ophy)  and  you  are  the  support  of  all 
^ogins(ihe  foUowersof  Yoga  philosophy), 
'foil  are  the  door  with  bo|U  unfastened,  you 
•re  the  r|fu^e  ^  nien  aspiring    to  salva- 


38.  You  support  the  .world,  you  make 
it  manifest ;  you  purify  it  and  support  it  from 
compassion. 

39.  The  Brahmanas,  learned  in  the 
Vedas,  adore  you  by  coming  to  you  in  proper 
time,  and  by  reciting  the  hymns  from  the 
respective  branches  (of  the  Yedas  what  each 
of  them  follows).  You  are  the  adored  of  the 
Rishis. 

40.  The  Sidhyas,  the  Charanas,  the 
(jandharvas,  the  Yakshas,  the  Guhakas 
and  the  Nagas,  being  desirous  of  obtaining 
boons,  follow  your  moving  celestial  car. 

41.  Thirty  three  gods,  with  Upendra 
(Vishnu)  and  Mohendra  (Indra)  and  the 
Vaimanikas  (an  order  of  celestials)  have  all 
attained  success  by  worshipping  you. 

42.  By  offering  you  garlands  of  the 
celestial  Mandaras  (celestial  flowers),  the 
best  of  the  Vidyadkaras  have  obtained  tdl 
their  desires. 

43.  The  Guhyas  and  the  seven  orders 
of  the  /^fVrjx,— both  divine  and  human, — 
have  attained  superiority  by  adoring  you. 

44.  The  Vasus,  the  Marutas,  the  Rudras 
the  Saddhyas,  the  Marichipas,  the  Valkhi- 
lyas,  and  the  Siddhas  have  (all)  attained 
prominence  by  bowing  to  you. 

45-  There  is  nothing  that  I  know  in  the 
whole  of  the  seven  worlds  including  thajL 
of  Brahma  which  is  beyond  you. 

46.  There  are  other  beings  both  power- 
ful and  great,  but  none  of  them  possesses 
lustre  and  prowess  as  you  do. 

I  ^1'  t^}}.^^^  *'  *"  y^"-  Vouarc  the 
lord  of  all  light.  In  you  are  the  elements, 
you  are  the  knowledge,  and  you  afe  aH  the 
ascetic  properties. 

45.  The  discus,  by  which  the  wielder  of 
the  Saranga  (the  bow  of  Vishnu)  humble  the 
pride  of  the  Asuras  and  which  is  furnished 
with  a  beautiful  nave,  was  made  by 
Vishwakarma  with  your  effulgence. 

49.  You  draw  by  your  rays  moislnrs 
from  all  corporeal  existences,  and  from 
Dlants  and  liquid  subsUnces  in  sunim«f. 
You  pour  it  down  (on  the  earth  as  rain) 
in  the  rainy  season. 

50.  Your  rays  are  warm,  and  they 
scorch  (things).  Becoming  clouds  they 
roar  and  flash  with  lightning  ;  they  po^f\ 
down  showers  when  the  season  comes, 

5'-  Neither  fire,  nor  shelter,  aor  woolen 
blankeU  give  greater  comfort  to  one  ia 
cold  than  what  is  got  from  your  rays. 

5»-  You  illuminate  hy  your  cays  die 
whole  earth  with  her  thirteen  islands. 
You  aJone  are  (eyerl  enga^red  in  doine 
geod  to  Its  three  worl^  ^ 


mahabharata. 


S3*  tf  you  do  not  Hse,  the  universe  be- 
comes blind.  'Ihe  learned  men  cannot 
employ  themselves  in  the  attainment  of 
Dharma,  Artha  and  Kama^ 

54«  It  is  through  your  grace  that  the 
BrahmanaSf  Kshatrvas  and  Vaisvas  are 
able  to  perform  Aahana^  Pashabandhat 
Ishtit  Mantra,  Yajona  and  Tapakrya 
(names  of  various  duties,  sacrifices  and 
vows.) 

55.  Those     that    know    all    about    the 
^Time  say  that  you  are  the  beginning  and 

the  end  of  one  Brahma-day  which    consists 
of  full  one  thousand  Yugas, 

56.  You  are  the  lord  of  the  Manus,  of 
thefions  of  Manus,  of  the  universe,  of  man- 
kind, of  the  Manwantaras  and  of  all  lords. 

37.     When  the  time  for  final  dissolution 
,  eomes,  the  Samvartaka   fire,   born   of  your 
.  ^nger,  only  exists  and  reduces  the  three 
Worlds  to  ashes. 

58.  Clouds  of  various  colors,  bom  of  your 
rays,  accompanied  by  Airavata  (Indra's 
elephant)  and  the  thunder,  produce  the  ap- 
pomted  deluges. 

.     59.     Dividing  yourself  into   twelve  parts 
.>and  becoming  as  many  suns,  you  then  drink 
up  the  ocean  with  your  rays. 

60.  You  are  called  Indra,  you  are  Vbhnu, 
.  you  are  Rudra,  (you  are)  Prajapati,  you  are 
nre,  you  are  the  subtle  mind)  you  are  the 
lord  and  the  eternal  Brahma. 

.61.  You  are  Han&a,  you  are  Savitri,  you 
are  Vanu,  Aungsumali,  Vrisakapi^  Vivas- 
wama,  Mihira,  Pusha,  Mitra,  and  Oharma. 

6a.  You  are  thousand-rayed  sun,  you 
are .  Tapana«  tbe  lord  of  rays.  You  are 
Martanda,  Arka,  Ravi,  Surya,  Saranga,  the 
maker  of  the  day, 

63.  Divakaraj  Saptasasti,  Dhumakeshin, 
Virochana,  Ashugami,  Tamagna,  and 
Haritashwa. 

64.  He  who  reverentially  worships  you 
..-  on  the  sixth  or  the  seventh   lunar  day  with 

humility  of  mind  obtains  the  grace  of 
Lashkmi  (goddess  o£  wealth.) 

65.  Those -that  adore  and  worship  you 
^ytth  undivided  attention  are  delivered  from 
il|lldanger$t;agonie8>  and  afflictions. 

66.  Those  that  believe  you  in  every  thing 
'  ))ieeommg  freed  from  all  disease  and  all  sins, 

grow  happy  in  all  their  life. 

6f,  O  lord  of  an  food,  you  should  grant 
me  abundance  of  food  to  entertain  all  my 
guests  wHh  reverence. 

*  68'<*^6q*     I  bow  to  all  your  followers  that 

have  taKenyour  feet, — (namely)   Afatht4ra, 

-  Ayunn,  DoMda^  and  others  including  Asam, 

Kshava  and    others.    I   also   bo\y    to    |he 


celestial  mothers  of  all  creatures,  naundjr 
Kshava  and  Maitri  and  to  the  others  ol  tlie 
class.  Let  them  deliver  me  who  am 
suppliant  (at  their  feet). 

Vaishampayana  said  :— 

70.  Thereupon  the  sun  became  {[rmd- 
fied  and  that  maker  of  day,  self-lunuaots 
and  blading  like  6 re,  appeared  before  the 
Pandava  (Yudhisthira). 

The  Sun  said  :— 

71.  You  shall  £[et  all  that  vou  desire  to 
have*  I  shall  provide  you  with  food  for  all 
the  twelve  years  (of  your  exile). 

72 — 73.  O  king,  accept  this  capper 
vessel  that  I  present  you.  O  man  of 
excellent  vows,  so  long  the  Panchala 
Princess  (Draupadi)  will  hold  this  vesael 
without  partaking  of  its  contents, — fruits, 
roots,  meat  and  vegetables,  cooked  in  your 
kitchen, — the  four  kinds  of  food, — shall 
from  this  day  be  (there)  inexhaustible.  You 
shall  regain  your^kingdom  on  the  foarteeath 
year  from  this. 

Vaisliainpajrana  said  :— 

74.  Having  said  this,  the  deity  (Sun) 
then  and  there  vanished  away.  He,  who 
with  the  desire  of  obtaining  a  boon,  recites 
this  hymn  concentrating  his  mind  with 
ascetic  abstraction,  obtains  it  from  the 
sun,  however  difficult  of  acquisition  it  may 
be. 

75 — 7^*  A  man  or  a  woman  that  reotes 
or  hears  this  hymn  day  after  day, — if  he  or 
she  is  desirous  of  a  son,  obtains  one ;  if  desir- 
ous of  wealth,  obtains  it ;  and  if  desirous  of 
learning,  otitains  it.  The  man  or  woman 
who  always  reads  it  in  the  two  twli^^bts 
(early  morning  and  evening) 

77.  Is  delivered  from  danger  and  is 
freed  from  the  bonds.  This  hymn  was 
given  of  old  to  the  high-souled  Sakra* 

78.  From  Sakra  it  was  obtained  by 
Narada,  and  from  Narada  by  Dhaumya. 
Receiving  it  from  Ohaumya»  Yudhisthira 
obtained  all  that  he  desired. 

79.  It  is  by  the  virtue  of  this  hymn  one 
may  win  victory  in  a  war  and  acquire  im- 
mense wealth.  Making  one  freed  from  all 
sins,  it  leads  a  man  to  the  region  of  the  son. 

80.  The  virtuous  son  of  Kuntl  (Yudhis« 
:ira),  having  obtained  the  boon,  rose  from 
the  water.  He  then  took  hold  of  Dhau* 
mya's  feet,  and  then  embraced  his  brothers^ 

81.  O  lord,  the  Pandava  (Yodhiathifa}. 
going  to  the  kitchen  with  IXraupadi  and 
bet^gxiurly  worshipped  hy  ber^  oegan  ts 
cook  food. 


I 


YANA   PARVA. 


Sa.  Tfie  food,  however  little  that  was 
cooked, — becoming  four  kinds, — increased 
and  became  inexliaustible.  With  ihem  he 
(Yudhisthira)  fed  the  Brahmanas. 

83.  After  the  Brahmanas  had  been  fed 
and  his  younger  brothers  also,  Yudhisthira 
himself  ate  the  food  that  remained  and  which 
was  called   Vighasa, 

S4.  After  Yudhisthira  had  partaken  his 
food,  the  daughter  of  Frisata  (Draupadi) 
took  what  remained.  After  Draupadi  had 
taken  her  meal,  the  food  became  exhausted. 

85.  The  lord  (Yudhisthira),  as  resplen- 
dent as  the  sun,  thus  obtaining  the  boon  from 
the  sun,  entertained  the  Brahmanas  agree- 
ably to  their  wishes. 

86.  Obedient  to  his  priest,  he  performed 
sacrifices  with  due  Mantras  ^nd  according-  to 
the  ordinances  and  SItastras  on  auspicious 
hinardnys,  constellations  and  conjunctions. 

87.  Thereupon  the  Pandavas,  blessed  by 
the  auspicious  rites  and  accompanied  by 
Dhaumya  and  surrounded  by  the  Brah- 
manas, set  out  for  the  forest  of   Kamyaka. 

Jlius  ends  the  third  chapter ,  Pandavas* 
itfarlure  for  the  Kamyaka,  in  the  Aranyaka 
of  the  Vana  Parva, 


CHAPTER    lY. 
(ARANYAKA  PARV A)— Continued. 

Vaishampayana  said :— 

1.  After  the  departure  of  the  Pandavas 
to  the  forest,  the  son  of  Amvika  (Dhrita- 
rastra)  whose  knowledge  was  his  eye, 
became  exceedingly  sorrowful.  The  king, 
seated  at  his  ease,  thus  spoke  to  the  virtuous- 
minded  and  highly  intelligent  Vidura. 

Dhritarastra  said  :— 

2.  Your  intelligence  is  as  great  as  that 
of  Bhargava  (Sukra)  ;  you  know  all  the 
subtleties  of  holy  Dharma,  You  look  on 
all  the  Kurus  with  an  equal  eye.  Tell  me 
«^iat  is  good  for  me  and  for  them  (the 
Kurus.) 

3»  0  Vidura,  things  having  taken  this 
course,  what  should  be  done  by  us  ?  How 
can  we  secure  the  adoration  of  the  citizens  ? 
How  can  we  avoid  the  danger  of  tota' 
annihilation  ?  Tell  us  (what  we  should  do)  , 
lor  you  are  conversant  with  all  exce''.-.  * 
expedients. 

^  idwa  said  :— 

4j  0  king,  Trivarga  {Dhar  :n.  /  .^ 
3nd  Kama)  has  its  foundation  o.  vi.  (  i  \  an  i 


the  sages  say  that  a  kingdom  alsp  ^tands  on 
virtue  as  its  basis.  O  king,  therefore 
cherish  with  virtue  and  to  your  best  power 
your  own  sons  and  those  of  Partdti.  ^ 

5.  Virtue  was  destroyed  by  the  wicked 
souls  (the  Kuru  princes)  with  Suvala's 
son  (Sakuni)  at  their  head  when  your  sons 
invited  the  virtuous  Yudhisthira  to  play 
and  defeated  him  at  dice. 

6.  I  see  this  expiation  of  this  deed  of 
utter  iniquity.  O  chief  of  the  Kurus,  your 
son  (Duryodhana)  may  win  by  it  a  position 
among  good   men. 

7.  Let  the  Pandavas  have  what  was 
given  to  them  by  you.  The  highest 
morality  is  that  a  kmg  should  remain 
centent  with  his  own  and  never  covet  the 
possessions  of  others. 

8.  Your  good  name  would  not  then 
suffer  ;  family  dissensions  would  not  then 
ensue  ;  you  will  have  then  no  unrighteousness. 
This  is  your  first  duty, — (namely)  to  gratify 
the  Pandavas  and  to  disgrace   Sakuni. 

9.  O  king,  if  you  wish  to  restore  to  your 
sons  the  good  fortune  they  have  lost,  then 
speedily  act  as  I  say.  O  king,  if  you  do 
not  act  thus,  the  Kurus  will  be*  soon  dci- 
troyed. 

10— II.      For     neither    Bhimasena,    n 
Aryuna,   if  angry,   will   leave  any  of   t'.«:r 
enemies  unslain.    What  is  there  in  the  v   i '  i 
which    is  unattainable    to  those   who    coiU-.L 
amongst  their  warriors  Sabhyasachi  Ar  v  if. . 
well-skilled  in  Wrir,  who  possesoe.<c   th    <.••. 
diva,  the  most  powerful  of  all  wr  v^t  i.s  it .  t 
world,  and  who  have  the  migh-     )>>     >.     .> 
warrior. 

12.  r    told  you  former* V  .1;  ><->.. i,  a    yr-  r 
son  was  born,     "Aband'>"     i  •    .  .    ,  r    i 
child  of   yours.      The    •       ..       >    u  ,.«  s 
in  it  (abandoning),"  *^.     <  ,1  d      m   '    ;   .<;pt 
my  advice.     Ifyouwid          I    \    . f      ju  to 
do,  you  would  not  l-av  -    .  j  -  ni  d. 

13.  If  your  \v,  I,  >.,s  -  .  t.Moi  jointly  in 
peace  with  tbe  .ui -^  (,,  i\ii  ...:.  .a  will  then 
pass  your  J  u^  p  r,  .  *nd  you  shall 
not  have  ftj  r  p<  nr 

14.  ^  f  ^:  ''  v-^     a-" 
the   s<''    '  \  \\in  ')      ^  1 

t  A 

i»e  the  earth  virtuously. 

*  »    the    monarchs-  of  the 

^^""  i  lisyas  will   pay  homage  to 

iet    Dur^'odhaiia,      Sakun|, 
arna)    gladly  wait    upon  the 

-lU. 

1    .      Dushasana    ask     pardon      of 

la  and  of  the  daughter  of   Drnpada 

'     adi)  in  open  court.     After   pacifying 

ihthira,— place  him  on  the  throne   with 


reie'';> 

is  f  1 1  •'  : 


i'  :;yodhana,  install 
^thira)  in  the  sove- 
( Yudhisthira),   who 


I  y 


'»t 


espects.     O  king,    asked   by  you,  what 


to 


MAHAB11ARATA. 


dse  can  !  advise  ?    If  you  do  this,  you  will 
do  what  is  proper. 

Dhritarartiti  said  :— 

t;.  O  Vidi^ra,  the  words  you  have  spoken 
hi  this  assembly  with  reference  to  the 
Pandavas  and  myself  are  for  their  and  not 
for  our  good^  My  mind  does  not  approve 
them. 

i^.  How  have  you  settled  all  this  in  your 
mind?  Wlien  you  have  spoken  all  this 
on  behalf  of  the  Pandavas,  I  perceive  you 
are  not  at  all  friendly  to  me.  How  can  I 
forsake  my  son  for  the  sake  of  the  sons  of 
Pandu  ? 

19.  There  is  no  doubt  they  (the  Pan- 
davas) too  arc  my  sons,  but  Duryodhana  has 
sprung  from  my  (own)  body.  Speaking 
impartially  how  will  you  advise  me  to  re- 
nounce my  own  body  for  the  sake  of  others  ? 

20.  Vidura,  though  I  hold  you  in  great 
*steem,  (yet  1  must  say)  all  that  you  have 
said  is  crooked.  Stay  (here)  or  go  (away) 
as  you  please.  However  an  unchaste  wife  is 
humoured,  she  forsakes  her  husband. 

Vaishampayana  said  :— 

21.  O  king,  having  said  this,  Dhritarastra 
suddenly  rose  and  went  into  the  inner 
uppartments.  Saying  "this  race  is  doomed," 
Vidura  (also)  went  away  where  the  sons  of 
Pritha  were. 

^   Tkui  ends  the  fourth  chapter,  the  words 
^)\  Vidura,  in  thf  Aranyaka  of  the  Vana 

\ 


CHAPTER     V. 
(ARANYAKA  ^ARVA)  Continued. 

Vaisliainpfcyana  sdid.*— 

1 .  Being  desirous  or.  living  in  the  forest, 
those  foremost  men  of  the  Bharata  race,  the 
sons  of  Pandu,  went  V^th  their  followers 
from  the  banks  of  the  Ganges  to  the  Kuru- 
Icsltetra. 

2,  Performing  their  abluti<!^s  in  the  Sara^ 
swati,  the  Drisadwati  and  the  Yamuna, 
tltey  went  from  one  forest  to  anoti^er  travell- 
ing in  an  westerly  direction. 

%,  Then  (at  last)  they  saw  before  them 
-the  ierest  •!  Kamyaka  on  the  banks  of  Sara- 
swaii,  and  vnaievel  and  wild  p1«^in  wluVh 
was  ever  charming  X»    the  ascetics. 

4.  O  ^^^endant  %\  Bharata,  entertained 
And  comforted  by  the  Munis,  there  did  they 
ttve  In  that  forest  abounding  in  birds  and 
lanhiials. 


5.  Vidura,  ever  longing  to  s(?e\lie  Pan. 
davas,  went  (^ilone)  in  a  single  car  to^tbe 
foresf  of  Kamyaka  abounding  in  every 
good  thing. 

6.  Thereupon  gtoing  to  the  Kamyaka 
forest  on  a  car  drawn  by  swift  liorses,  he 
saw  Dharmaraja  (Yudhisihira)  at  a  retired 
part  (of  the  forest)  sitting  with  Draupadi 
and  surrounded  by  his  brothers  and  tiie 
Brahmanas. 

7.  Thereupon  seeing  Vidura  coming  in 
speed,  the  virtuous  king  spoke  thus  to  his 
brother  Bhimasena,  "  With  what  message 
Kliattwa  ^Vidura)  comes  to  us  ? 

8.  Does  he  come  here,  having  been 
despatched  by  the  son  of  Suvaia  (Sakuni) 
to  invite  us  again  to  a  game  at  dice  ?  Vyoes 
the  mean -minded  Sakimi  desire  to  win  our 
weapons  by  playing  again  at  dice  ? 

9.  O  fihimasena,  if  challenged  by  one 
who  says  *'  Come,"  I  am  unable  to  stay, 
if  our  possessions  of  the  Gandiva  (bow)  be 
doubtful, — then  the  acquisition  of  our  king- 
dom again  will  be  (equally)  doubtful.'* 

10.  Then  the  Pandavas  all  rose  up  and 
welcomed  Vidura  with  all  respects.  Received 
by  them,  that  descendant  of  Ajamira 
(Vidura)  sat  in  their  midst  and  made  to  tlie 
sons  of  Pandu  the  usual  enquiries. 

11.  After  Vidura  had  taken  some  rest, 
those  foremost  of  men  (the  Pandavas)  asked 
him  the  reason  of  his  coming  and  he  related 
to  them  in  detail  everything  with  regard  to 
the  conduct  of  the  son  of  Amvika,  Dhri- 
tarastra. 

Vidura  said  :— 

12.  O  Ajatasatru,  Dhritarastra  summoned 
me,  his  dependent, — and  honouring  me  duly, 
he  said,  ''Things  have  thus  fared.  Tdl  me 
what  is  good  for  me  as  well  as  for  them  (tlie 
Pandavas).*' 

13.  I  told  him  what  was  good  for  the 
Kurus  and  for  Dhritarastra.  £1^  he  did  m< 
relish  what  I  said.  I  did  not  consider  any 
other  course  to  the  beneficial. 

14.  O  Pandavas,  what  1  advised  u'as 
highly  beneficial,  but  the  son  of  Amnka* 
(Dtiritara^tra),  did  not  £are  to  accept  it 
As  medicine  is  not  accepitable  to  a  man  who 
is  ill,  so  my  advice  failed  to  please  the  king. 

15.  O  Ajatasatru,  as  an  unchaste  wife  of 
a  man  of  noble  birtli  can  nex-er  be  brought 
back  to  the  path  of  virtue,  (so  is  the  case 
with  Dhritarastra).  As  a  yotuig  damsd 
does  not  certainty  like  a  husband  of  sixty 
years,  so  that  foremost  of  Bharata  race 
did  not  like  my  words. 

46.  O  king,  the  destruction  ol  the  Ktifus 
is  contain  ;  Dhritarastra  will  never  meet  with 
good  40rtune.    As  water  dropped  on  a  lolu^ 


VANA  PARVA. 


n 


te«it  docs  not  remain  there,  so  my  counsels  |  Dhritarastra  Said  :— 
failed  to  hav-c  any  effect  on  him. 


17,  Thereupon  angry  Dhritarastra  told 
tne  saying,  **0  dessendant  oi  Bharata,  jfo 
AWay  wherever  you  like.  I  shaH  never  more 
s^k  j»ur  aid  in  ruling  the  earth  or  in  ruling 
the  cuy." 

18.  O  ruler  of  men,  having  been  (thus) 
abandoned  by  the  king  Dhritarastra,  I  have 
come  to  you  for  giving  you  good  counsel. 
What  I  said  in  the  Sabha  1  shall  now  repeat 
to  you.Mear  and  bear  them  in  mind. 

ig.  That  wise  man,  who  patiently  bear- 
ing all  the  wronsfs  done  to  him  by  his  ene- 
nues,  bides  his  time  and  multiplies  his  re- 
sources by  degrees  as  a  man  makes  a  small 
fire  a  large  one,  rules  alone  this  entire  earth. 

20.  O  king,  he  who  enjoys  his  wealth 
with  his  adherents  finds  them  sharers  of  his 
adversUy.  This  is  the  best  means  of  securing 
adherents.  It  is  said  he  that  has  adherents 
wins  the  sovereignity  of  the  wliole  world. 

21.  O  son  of  Pandu,  share  your  wealth 
with  your  adherents  ;  bdmve  truthfully 
towards  them  and  talk  with  them  agreeably. 
Share  also  your  food  with  them,  and  never 
boast  in  their  presence.  This  conduct  m- 
creases  the  prosperity  of  kings. 

YndMstliira  said  :— 

22.  Having  the  aid  of  such  intelli- 
gence (as  you^s).  undisturbed  by  passion 
as  you  advise  in  respect  of  time  and 
place,  I  will  carefully  and  entirely  follow 
(your  advice). 

Thus  ends  the  fifth  chapter,  the  exllj  of 
Vidtira,  in  the  Aranyaka  of  the  Vana 
Parva, 


CHAPTER    VI. 
(ARANYAICA  ^XKWK)  Continued. 

Vaishampayana  said  :— 

I.  O  king,  O  descendant  of  Bharata, 
after  Vidura  had  gone  to  the  hermitage  of 
the  Pandavas,  the  greatly  wise  Dhritaraiitra 
repented  for  his  actions. 

2— a*  Remembering  the  ^reat  intelli- 
getK»  of  Viddca  in  war  and  m  peace,  and 
tWnking  of  tlie  future  prosperity  of  the 
Pandivas,  he  (Dhritarastra),  havmg  been 
pained  at  the  recolleaion  of  Vidura,  and 
having  come  to  the  door  of  the  Assembly- 
Hall,  fell  down  senseless  in  the  presence  of 
the  king^i 

4.  Regaining  conscwusness,  the  king  rose 
from  the  ground  and  spoke  tlmi  to  Sanjaya 
who  was  sunding  by. 


5.  My  brother  and  my  friend  (Vidura) 
is  like  the  God  of  Justice  himself.  Kemem« 
bering  him,  my  heart  burns  in  grief. 

6.  Cto  bring  to  rae  soon  my  brother, 
learned  in  the  precepts  of  morality. 

Vaishampayana  said ; — 

Saying  this,  the  king  wept  bitterly. 

7.  Burning  in  repentance  and  being 
overwhelmed  with  sorrow  at  the  recollection 
of  Vidura,  the  king,  from  the  brotherly  love 
again  spoke  to  Sanjaya  thus. 

Dhritarastra  said  :— 

8.  O  Sanjaya,  go  and  ascertain  whether 
my  brother,  Vidura,  expelled  by  my  wretched 
self  through  anger,  still  lives  or  not. 

9t-io.  That  greatly  wise  and  immeasur- 
ably intelligent  brother  of  mine  has  never 
done  me  the  slightest  wrong.  It  is  that 
greatly  wise  man  w1k>  has  suffered  wrong  at 
my  hands.  O  Sanjaya,  seek  him  and  bring 
him  here,  or  ejise  I  sluill  not  live. 

Vaishampayana  said  :— 

II.  Having  heard  these  words  of  the 
king,  Sanjaya  respectfully  approved  tliem, 
and  saying  "  Be  it  so",  he  set  out  for  the 
Kamyaka  (forest). 

12 — 13.  He  soon  arrived  at  the  forest 
where  were  the  Pandavas.  He  saw  Vudhis-. 
thira,  clad  in  deer  skin,  guarded  by  his 
brothers  and  seated  with  Vidura  and  thou- 
sands of  Brahmanas,  like  Purandara  (Indra) 
in  the  midst  of  the  celestials. 

14.  Coming  to  Vudhisthira,  Sarijaya 
du'y  worshipped  him.  tie  was  received 
with  due  respect  by  Bhima,  Aryuna  and 
the  twins  (Nakula  and  Sahadeva). 

15.  He  was  asked  by  the  king  about  the 
welfare  of  all.  Wb«n  h«  was  comfortably 
seated,  he  told  the  reason  of  his  coming 
in  these  words, 

SaDJaya  said  .— 

16.  O  Vidura,  the  son  of  Amvika,  king 
Dhritarastra,  has  remembered  you.  Re- 
turning soon,  revive  that  king. 

17.  O  descendant  6f  Kfrru^  O  excellent 
one,  with  the  permission  of  these  best  ^f 
men,  the  Pandavas,  you  should  at  the  com- 
mand of  that  lion  among  kings  (Dhritaras- 
tra) return  to  him. 

Vaishampayana  said  :— 

18.  Having  been  thi^s  addressed,  the 
intelligent  Vidura,  ever  attached  to  his 
relative^,  returned  to  Hastliiapitf  with  the 
permission  of  Vudhisthira. 


12 


MAMADIIAKATA. 


19.    The  greatly  powerful  and  enerpefU, 

20.    O  best  of  the   Bharata  race,    I   was 
sleepless  through  the  day  and    through  Th^ 

»4  hi^hJ^d'"  'S  SJ-S"  stei^o-^ 
forg.ve    me  for  the  words  that '  I '^'oCt^' 

Vidura  said  :— 

aa.     O   king,    I  have  forgiven  you.     Von 
are  my  Guru  (superior),  worthy  olZy  h  Jh- 
«st    respect.    1   have    speedily'  come  hfre 
bemg  eagerly  desirous  oif  seeing  you.  ' 

23.    O  b«t  of  men.  all  virtuous  men  are 
partu.1  to  those  that  are  distressed.    O  kine 
this  IS  scarcely  the  result  of  deliberations" 

24-    O  descendant  of  Bharata,  your  sons 
are  as  dear  to  me  as  those  of  Pa-li^      But 

for  t£f '"  """^  '"  ^''"^'=«'  "'y  -"ind  yams 


Pa'nda'vLrretum^  t  ^^'^f'':^**- 

a^rdrSfk^"'-^'^  ^y  af-d^u4  a 

>ny:.elf  wuh  my  own  weapon.     I  shaSi  ZJ^ 

Saknni  said  :— 

f„,?-   .^   fe'ng.  O  ruler  pf  the  wor»  «4»> 
folly   has   taken  possession  of  y^uT'^ 

plXe^%,iref '"  '"r'>   -fermlkin"^ 

W.U  never  accept  your  father's  words.      ^ 

wo?ksS  y^rfrThetedf""^  "''™  f"* 
citv  violat^^  ,1  •  ^  ^°  *?*'"  come  to  the 
condS  ^'"^     ""■  ^•'^'-this  will   be  ou? 


in  'aoDarenT!!!? .?■"  ^P*='  "^  "uetrality  and 
Wn^'^Pnh,".    o''«<l'e"':e   to  the  will  i  o^ 

Pandavas.  '   *'"    '^''^'^    *«^   «« 


Bashashana  said  .-— 


Vaishampayana  said  :— 

I«^^.;.  ^'*'|r««''Pff  each  other  thus  in  apo- 
lOMtic  words,   the   two   illustrious  brothire 
Vidura  and   Dhritarastra,   became  gr«t?y'  , 

t^'  "',  O    S'^^^y  intelligent    uncle    it    Is 

'^m^2^"."'i't  ''"IP^'^'  'A'  return.     vou'Ster' C''^'    '''"'  ^"^  "^  ^i^*™ 
»•«§■  «/twS?1«i2'*«  ^rauyaka  of  the     J^g"      '^'^  ^'^^^J^  recommend  themselves  to 

Kama  said  :— 

12.    O   Duryodhana,   all  of  us  seek  to 
umimity  of  opinion  amongst  us  all. 
dal«T''Sf  self-controlled  men  (the  Pan- 


CHAPTER    VII. 
(ARANYAKA  PARVA).— Cow/iwiiei. 

Vaishampayana  said  :— 

I.  Having  heard  that  Vidura  had  re- 
turned, and  he  has  been  consoled  by  the 
king,  the  wicked -minded  son  of  Dhritarastra 
(Dur)'odhana)  began  to  burn  in  grief. 

3«  His  intelligence,  (fully)  clouded  by 
ignorance,  he  summoned  the  son  of  Suvala 
(Sakuni)^  Kama  and  Dushashana  and  thus 
«poke  to  them. 

Dnryodhana  said  :— 

3.  The  intelligent  minister  of  Dhrita- 
rastra (Vidura)  has  returned.  The  learned 
Vidura  is  the  friend  of  the  sons  of  Pandu 
and  He  b  ever  engaged  in  doing  good  to 
them. 

4.  So  long  Vidura  does  not  succeed  to 
induce  him  (Dhritarastra)  to  bring  back  the 
l^andavas,  let  us  think  what  may  bcneht  us.    I 


Vaishampayana  said :— ^■ 


14.     Having    been    thus     adcr.^    i. 
Kama,    king    Duryodhana  with  ^^^ 
heart  turned  his  face  (from  them)*   ^'^ 

15--16.  Marking  all  this,  Kama  expan^ 
ing  his  beautiful  eyes  and  vehemently  mov- 
ing his  arms  and  Hmbs,  spoke,  thus  in  gfi'eat 
anger  to  Dushashana,  to  the  son  of  SuvaXa. 
(Sakuni)  and  to  him  (Duryodhana)  *•  O 
rulers  of  land,  know  whatis  my  ofjintoo. 

17.    We   all  wait  with  joined  hands  V^c 
the  servants    of    the  king   (Durvodhan-" 
We  must  do  what  Is  agreeable  to  mxt^-^^* 
we  are   not  always  able  to  scdc  ^•    ^^^ 
with  promptness  and  actK'it)V  '^  ^"^W^fO 


YANA  PARVA. 


13 


t8.  Let  us  now,  allired  in  our  armours 
and  armed  with  our  weapons,  mount  on  our 
chariot  and  go  in  a  body  to  kill  the  Panda - 
vas  now  living  in  the  forest. 

19.  When  they  (the  Pandavas)  will  be 
rooted  out  and  when  they  will  go  to  the  un- 
known journey,  both  ourselves  and  the  sons 
of  Dhritarastra  will  be  in  (eternal)  peace. 

20.  As  long  as  they  are  in  distress,  as 
long  as  they  are  in  sorrow,  and  as  long  as 
they  are  destitute  of  allies  and  friends,  so 
long  we  will  be  able  to  destroy  them.  This 
is  my  opinion." 

21.  Having  heard  his  these  words,  they 
repeatedly  applauded  him,  and  they  all 
replied  to  the  Suta's  son  (Kama)  saying 
**  Be  it  so." 

22.  Having  said  this,  each  of  them  being 
full  of  hopes  of  success  separately  mounted 
their  chariots.  They  then  started  in  a  body 
with  the  resolve  of  killing  the  Pandavas. 

23.  Knowing  by  his  spiritual  eyes  that 
they  had  gone  away  (to  kill  the  Pandavas), 
that  lord,  the  pure-souled  Krishna  Dwai- 
payana  (Vyasa),  came. 

24.  The  illustrious  lord,  ever  worsht|>ped 
bv  all  the  world,  commanded  them  to  stop. 
He  then  soon  appeared  before  the  king 
whose  knowledge  was  his  eye  silting  at  his 
ease. 

Thus  ends  the  seventh  chapter ^  the  ar^ 
rival  of  Vyasa^  in  the  Aranyaka  of  the 
Vana  Parva. 


CHAPTER  VIII. 
(ARANYAICA  PARV A)-'Continned. 

Vyasa  said  :— 

t.  O  greatly  wise  Dhritarastra,  hear  my 
words.  I  shall  tell  you  what  will  be  the  great 
good  of  all  the  Kurus. 

2.  O  mighty-armed  hero,  it  has  not 
pleased  me  that  the  Pandavas  have  gone  to 
the  forest,  having  been  dishonestly  defeated 
hy  Ouryodhana  and  others. 

3»  O  descendant  of  Bharata,  on  the 
expiration  of  the  thirteenth  year,  recollect- 
'"5  all  their  woes,  they  may  shower  virujent 
poisons  on  the  Kurus. 

.  4«  Why  does  your  wicked-minded  and 
Sinful  son  angrily  want  to  kill  the  Pandavas 
'or  the  sake  of  the  kingdom  ? 

5*  Let  the  fool  be  checked  ;  let  your  son 
Remain  quiet.  In  attempting  to  kill  them 
(the  Pandavas)  now  living  in  the  lorest,  he 
will  loos«  his  own  life. 


.  6.     You  are  as  pious  as  the  wise  Vidura, 
Bhisma,  myself*  Kripa  or  Drona. 

7.  O  greatly  intelligent  man,  dissension 
with  relatives  is  improper.  It  is  sinful  and 
reprehensible.  O  king,  you  should  desist 
from  it. 

8.  O   descendant  of  Bharata,  he  (Duryo-. 
dhana)    looks   towards   the   Pandavas   with 
such  jealousy  that  unless  you  interfere, great 
harm  will  be  the  consequence. 

9 — 10.     Or  let   this  wicked  son  of  yours- 
go  to  the   forest  alone  and  unaccompanied. 
O  king,  O  lord  of  men,  if  the  Pandavas,  from  - 
association  with  him,  feel  an   attachment  for. 
your  son,  then  good  fortune  will  be  your$. 

ir.    O  great  king,  it  has  been  heard   that 
a  man's  nature  derived  from  his   birth   does> 
not  leave  him  till  death. 

T2.  What  do  Bhisma,  Brona,  and 
Vidura  think  ?  What  60  you  think  7 
What  is  proper  should  be  done  at  once,  else 
your  purposes  will  ever  remain  unrealised. 

Thus  ends  the  eighth  chapter ^  the  words 
of  Vyasa  in  the  Aranyaka  of  the  Vana 
Parva, 


CHAPTER  IX. 

(ARANYAKA  PARVA)  Continued.^    ^ 

Dhritarastra  said :— 

\.    O   illustrious  one,   I  did  not  like  this 
business  of  gambling.     O  Rishi,    I    think    I*. 
was  made  to  give  my  consent  having  been, 
drawn  by  Fate. 

2.  Neither  Bhisma,  nor  Drona,  nor 
Vidura,  nor  Gandhari,  liked  this  game  ar 
dice.  There  is  no  doubt  it  was  begot  by 
Moha  (delusion). 

3.  O  illustrious  one,  O  (Rishi  U  who^ 
delights  in  observing  vows,  knowing  every* 
thing,  but  yet  for  the  sake  of  paternal  love 

I  was  unable  to  abandon  the  senseless  Dur-' 

yodhana. 

* 

Vyasa  said :—  . 

4.  O  king,  O  son  of  Vichitravirja,  what 
you  say  is  right.  We  too  know  it  for  certain 
that  the  son  is  the  greatest  of  all  thingsi 
There  is  nothing  greater  than  the  son. 

5.  Instructed  by  the  Suravi  (celesfiali 
cow),  Indra  came  to  know  that  the  son  sur- 
passes in  worth  other  valuable  possessions.   ' 

6.  O  king,  I  shall  relate  to  you  in  this' 
connection  that  excellent  and  best  of  stories,' 
— the  conversation  between  Indru  and 
Surayi*  .     . 


^^ 


MAltA01IARAt^« 


,  jt    O  kiwg,  O  child,  'n  the  days  <if  yore  1 
^uravif  the  mother  of  cows,  was  once  weep- 
i^  in  the    celestial  regions.     Indra    took 
compassion  on  her, 

Indra  said:— 

8,  O  blessed  one,  why  do  you  >veep  ?  Is 
everything  well  with  the  celestials  f  Has 
any  misfortune,  however  so  little,  befallen 
ofi  th«  world  of  men  or  of  the  Nagas. 

Snravi  said:— 

9.  O  lord  of  heaven,  I  do  not  see  any 
evil  that  has  befallen  you.  I  am  agricved 
on  account  of  my  son.  O  Vasava,  there- 
fore t  weep* 

10—11,  O  chief  of  the  gods,  O  lord  of  the 
csekstials,  see  the  (your)  cruel  hitsband-man 
belabouring  my  weak  son  with  the  wooden 
s^ck,  and  oppressing  hhn  with  the  stick,  for 
which  my  son  i^amicted  with  agony  and  he 
is  falling  on  the  ground  and  is  at  the  point  of 
death.  I  am  filled  with  compassion  and  my 
mind  is  agitated. 

12.  One  of  those  (in  the  plough)  is  the 
stronger  (of  the  pair)  and  be?irs  his  burden 
of  greater  weight  (with  ease),  but  the  other 
(my  son)  is  lean,  and  weak  and  but  a  mass 
of  veins  and  arteries. 

13.  O  Vasava,  he  bears  his  burden  with 
difficulty.  Therefore,  I  am  weeping.  Being 
whipped  again  and  again  and  harassed 
exceedingly, 

14.  O  Vasava,  \ookf  he  is  unable  to  bear 
the  burden.  Therefore,  afflicted  with  grief 
fior  his  sake,  I  weep  in  agony  ;  and  tears'of 
sbrcow  roll  down  my  eyes. 

Indra  said  :— 

15.  O  handsome  one,  thousands  of  your 
9on«  arft  oppressed  (all  over  the  world),  why 
do  you  then  grieve  for  one  who  is  under 
inflictions  ? 

Suravi  said  :— 

x6.  Though  I  have  thousands  of  offspring, 
yet, my  affection  flows  equally  towards  them 
all.  But,  O  Sakra,  I  feet  grreater  conipassion 
for  one  who  is  weak  and  honest. 

Vyasa  said  :— 

17,  Having  heard  the  words*  of  Suravi, 
Iii^isa  wab  ^nuch  surprised.  O  descendant 
of  Kum,  lie  became  convinced  that  a  son 
'f>  dearer  than  one's  own  life. 

18.  Thereupon  the  illustrious  chastiser  of 
Paka  (I Jtdra)  suddenly  potu-ed  a  very  great 
shpi^er  of  rain$.  Thus  he  csused  obstrtic- 
tjon  to  the  husbandman's  work. 

ig.  O  king,  i»  Suravi  said,  your  affec- 
tion flowi  equally  towards  all   your  cons. 


I^et  it  be  greater  towards  those  that  an 
weak. 

20.  O  son,  as  my  ton  Pandu  is  to  me, 
so  are  you  and  also  greatly  wise  Vidura. 
It  is  out  of  a|fectk>n  I  tell  you  all  this. 

21.  O  descendant  of  Bharata,  you  pos- 
sess one  hundred  and  one  children.  Pandu 
has  only  five.  They  are  in  misery,  and 
they  are  greatly  afflicted. 

22«  **  How  might  they  save  their  Hits 
how  might  they  thrive  ?"  Such  thoughts 
about  the  distressed  sons  of  Prttha  make  me 
agrieved. 

23.  O  king,  if  you  wish  to  keep  all  the 
ICurus  alive,  let  your  son  Dtiryodhana  make 
ptace  with  the  Fandavas. 

Thus  ends  the  ninth  chapter,  the  ante- 
dote  of  Suravif  in  the  Araityaka  of  the 
Vana  Punta, 


CHAPTER    X. 
(ARANYAKA  PARV A)^C(mtimied. 

Dhritarastra  said  :— 

1.  O  greatly  intelligent  Rishi,  it  is  ex- 
actly a^  you  say.  I  know  it  well,  as  do  all 
these  kings. 

2.  O  Rishi,  what  you  consider  beneficial 
for  the  Kurus  was  pointed  out  to  me  by 
Vidura,  Bhisma  andl)xona. 

3.  If  I  deserve  your  grace  and  if  you 
have  kindness  for  the  Kunis,  then  leach 
my  wicked  son  Duryodhana  (to  be  good). 

Vyasa  said  :— 

4.  O  king,  after  having  seen  the  Pan- 
dava  brothers,  there  comes  the  ilhjstn'ou. 
Rishi  Maitreya  with  the  desire  of  seeing  ua 

5.  O  king,  this  gp-eat  Rishi  will  admonish 
your  son  Duryodhana  for  the  sake  of  the 
welfare  of  this  race. 

6.  O  descendant  of  Kuru,  what  he  will 
advise  should  be  done  withoat  any  hesita- 
tion, for  if  what  ^e  will  recommend  is  not 
donCf  the  Rishi  will  curse  your  son  in  anger, 

Vaishampayana  said  ;— 

7'.  Having  said  this,  Vyasa  went  awny, 
and  Maitreya  came  there.  The  king  with 
his  sons  received  -with  all  respect, 

8.  That  way-worn  chief  of  the  Rishls, 
bydffering  hintw4r^iyrt  and  performing  other 
ritesi-  The  rSon  of  Amvika,  kin^  DhrrU* 
rastra,  then  asked  hhn  these  questions. 


VANA    PARVX/ 


^i 


Dliritarastra  said  r— 

9.  O  illustrious  one,  has  your  journey 
frocn  the  Kurujangal  been  a  pleasant  one  ? 
Are  the  heroes,  the  fiv^  Pandava  brothers, 
living  happily  (there)  ? 

10.  Do  those  foremost  (heroes)  of  th^ 
Kuru  race  intend  to  pass  all  the  time  (they 
have  pledged?)  Will  the  brotherly  affection 
of  the  Kurus  remain  unimpaired? 

Haitreya  said  :— 

11.  Setting  out  on  a  pilgrimage,  I  arrived 
at  the  Kurujangala,  1  suddenly  met  there 
i>harmaraja  (Yudhisthira)  in  the  forest 
of  Kamyaka. 

12.  Attiring  himself  in  deer  skin  and 
wearing  matted  locks,  he  is  living  in  the 
forest  in  asceticism.  O  lord,  many  Rishis 
have  assembled  there  to  see  him. 

13.  O  great  king,  it  was  there  that  1 
heard  of  the  grave  errors  that  your  sons 
have  committed,  and  also  of  the  (approach- 
ing) calamity  and  fearful  danger  that  have 
arisen  from  gambling. 

14.  Therefore,  I  have  come  to  you  for 
the  good  6t  the  Kuru:>.  O  lord,  my  affec- 
tion for  you  is  great,  and  I  am  always 
pleased  wkh  you. 

15.  O  king,  when  yourself  and  Bhisma 
are  (still)  alive,  it  is  not  proper  that  your 
sons  should  quarrel  amongst  themselves. 

16.  O  king,  you  are  (as  it  were)  the 
stake  at  which  bulls  are  tied.  You  are 
competent  to  punish  and  reward.  Why  do 
you  thc.i  overiook  this  great  evil  tiiat  is 
about  to  overtake  ail  ? 

i^.  O  descendant  of  Kuru,  O  king,  as 
these  wrongs  have  been  perpetrated  in  your 
Sabha, — wrongs  that  are  like  the  acts  of 
thieves, — ^you  cannot  shine  in  the  assembly 
of  ascetics. 

Yaishampayana  said :— 

18.  Thereupon  turning  to  the  angry 
Duryodhana,  tiie  illustrious  Rishi  Maitreya 
spoke  to  hint  thus  in  soft  words, 

ilaitr«ya  said  :— 

ig.  O  mighty-armed  Duryodhana,  O 
oesiof  all  eloquent  men,  O  blessed  one, 
Jistcn  to  the  words  1  utter  for  your  good. 

20.  O  king,  do  not  quarrel  with  the 
Pandavas.  O  best  of  men,  thus  accomplish 
w  good  of  your  own,  of  itie  Pandavas,  of 
*he  Kurus  and  of  all  the  world. 

21.  All  these  foremost  of  men  ( the 
^andayas)  are  heroes  of  great  prowess  in 
^ar.  They  are  endued  with  strength  of 
*«n  thousand  elephants  ;  their  bodies  are 
^  hard  as  the  thotider. 


22.  They  arcE  all  tmlWUI'^iid  protifl'of 
their  manliness.  They  h^ive  killed  .the 
enemies  of  the  cclesti^ils,  the  Rajcshasa?,  who 
are  able  to  assume  any  form  at  v^ill  j 

23^24.  (The  Rakshasas)  such  -as  were 
headed  by  Hidimba,  Vaka»  and  Kirmira. 
When  departing  from  thisp*aee',h^<fCirft«?a) 
of  fearful  sOul  obstructed  in  the  <iigbt  the 
patli  of  those  high-souled  ones  hke  an  im.- 
raovable  hijl,  that  foremost  of  all  9tron^ 
men,  Bhima,'ever  delighting  in  fight, 

25.  Killed  him.  like  a  beast,  as  a  tig#r 
kills  a  small  deer.  O  king,  see  how  Bhima, 
when  out  for  conquest,  killed 

26.  The  great  bow-man  Jarasandha 
who  possessed  the  strength  of  ten  thousand 
elephants.  Related  (as  they  arc)  with  Vasu- 
deva  (Krishna)  and  having  sons  of  Prisata 
(Drupada)  as  their  brothers<rin-law, 

27.  Who  is  there  such  a  hero  who  being 
subject  to  old  age  and  death  will  cope  with 
them?  O  best  of  the  Bharata  race,  let 
there  be  peace  between  you  ainl  the  Panda- 
vas.  Follow  my  advice ;  surrender  not 
yourself  to  danger. 

Vaishampayana  said  :— 

28.  O  king,  having  been  thus  addressed 
by  Maitrcyar  Duryodliana  slappefi  )iis  thigh 
which  resembled  the  trunk  ol  an  elephant, 
and  he  then  smilingly  began  to  scratch  tlxc 
ground  with  his  foot. 

29—30.  That  wicked  wretch  (Duryodhana) 
did  not  speak  a  word,  but  he  hutif  down  his 
head.  O  king,  seeijig  Duryodhana  thus 
offer  an  insult  to  him  by  silenUy  ^ratching 
the  earth  (by  his  foot),  Maitreya  became 
angry.  That  best  of  Rishis,  Maitreya,  over- 
whelmed with  anger, 

31.  And,  as  if  convmissioned  by  Fate  set 
his  mind  to  curse  him.  Thereupon  touch- 
ing water,  and  with  e3'es  red  ia  an^jer, 

32.  Maitreya  cursed  the  evil-minded  sob 
of  Ohritarastra,  saying,  "Since  slight  W  my 
words  you  decline  .to  follow  my  iulvlci.-.  3011 
shall  soon  reap  the  fruit  of  your  ihi>  in- 
solence. 

33.  In  the  great  war  which  will  spring 
out  of  the  wrongs  perpetrated  by  yuu  (tm 
the  Pandavas)  the  mighty  Bhiraa  shall  smash 
your  that  thigh  with  a  blow  of  hjs  club." 

34.  When  the  Rfshi  had  thus  spoken, 
the  ruler  of  ear^h^  Dhritarastra,  began  %o 
gratify  the  Rishi,  so  that  wiiat  he  had  said 
may  not  happen. 

Maitreya  aaid*:— » 

35.  O  icing,  if  your  soil  mak*  pea^e 
(with  the  Pjindavas)  then,  O  child,  niy 
curse  wiU  not  take  effect.  '•CD^rwise  it 
wouldi 


t6 


MAHAailARATA. 


tayana  said  :-* 

36.  The  king  of  kings,  the  father  of 
Duryodhana  (Dhritarastra),  thus  averting 
the  curse,  asked  Maitreva  ^to  tell  him)  how 
Kirmira  had  been  ktlied  by  Bhimai 

Haitr^ya  said  :— 

37.  I  shall  not  again  speak  to  you  as 
-my  words  are  not  accepted  by  your  son. 
AVhen  1  shall  go  away,  Vidura  will  tell  you 
all. 

Vaishainpayaiia  said  :— 

38.  Having  said  this,Maitreya  went  away 
wheuce  he  came.  Duryodhana  (also)  went 
away  much  agitated  by  the  thought  of  the 
death  of  Kirmira. 

Thus  ends  the  tenth  chapter ,  the  vtords 
of  Maitreya,  in  the  Aranyaka  of  Vana 
Prava. 


CHAPTER  XI. 
(  KIRMIRA  BADHA  PARVA. ) 

Bliritarastra  said  :— 

1.  O  Khattwa,  I  desire  to  hear  (the 
account)  of  the  destruction  of  Krimira.  Tell 
TTie  how  the  encounter  between  Bhimasena 
and  the  Rakshasa  (Krimira)  took  place. 

Vidura  said  :— 

2.  Hear  tliat  feat  of  Bhimasena  of  super- 
human deeds.  I  have  heard  of  it  in  my 
conversation  with  them. 

3.  O  king  of  kings,  having  been  defeat- 
ed at  dice,  the  Pandavas  departed  Irom 
this  place.  Travelling  for  three  days  and 
three  nights,  they  arrived  at  a  forest,  called 
Kamyaka. 

4.  O  king,  after  the  dreadful  hours  of 
midnight  were  passed  and  when  all  nature 
fell  asleep,  then  man-eating  Rakshashas  of 
fearful  deeds  began  to  wander. 

5.  (Therefore)  the  ascetics,  the  cowherds 
and  other  rangers  of  forest  used  to  shun 
that  forest  for  the  fear  of  the  cannibals. 

6.  O  descendant  of  Bharata,  as  they 
(the  Pandavas)  werp  entering  that  forest, 
a  fearful  Rakshkiha  with  flaming  eyes  stood 
before  them  with  a^ig^ted  brand  and  obs- 
tructed their  path. 

7.  With  out-stretched  arrfisand  terrible 
face  he  stood  obstructing  t>^«.  w^^on  whkh 

,^thosp  perpetualors  of  the   Kucu,  race  (the 
Pandavas)  weire  proc^dlng.;  .  ^ 

8.  with #41 13  eight  teetht^strq^^ing  out, 
•with  his  copper-coloured  eyes,  with  the  hair 


of  his  head  blazing  and  standing  erect,  be 
looked  like  a  mass  of  clouds,  mingled  with 
the  rays  of  the  sun,  charged  with  lightning, 
and  adorned  with  a  flock  of  cranes  (fly«f 
underneath  those  clouds). 

9.  Uttering  fearful  yells  and  roaring 
like  cbuds  charged  with  rain,  he  spread  the 
Rakshasha  illusion. 

10.  Being  terrified  by  his  yells,  birds 
along  with  other  creatures  that  live  on  land 
or  in  water  utterring  cries  of  fear  dropped 
down   in  all  directions. 

11.  In  consequence  of  the  deers,  the 
leopards  and  the  buffaloes  and  the  bears 
flying  in  all  directions,  it  appeared  as  if  the 
forest  itself  was  in  motion. 

12.  Blown  by  the  wind  raised  by  His 
thighs,  creepers  growing  at  a  great  distance 
from  that  place  seemed  to  embrace  in 
alarm  the  tree  of  coppery  leaves. 

13.  At  that  time  a  violent  wind  began  to 
blow  and  the  sky  became  darkened  with  the 
dust  that  covered  it. 

14.  As  grief  is  the  greatest  enemy  of  the 
objects  of  the  five  senses,  so  that  unknown 
foe  appeared  to  the  five  Pandavas. 

15.  Seeing  from  a  distance  the  Pandavas 
clad  in  black  deer  skin,  he .  obstructed  their 
path  through  the  forest  like  the  Mainaka 
mountain. 

16.  At  the  sight  of  that  fe&rful  creature 
never  seen  by  .her  before,  the  lotus-eyed 
Krishna  (Draupadi),  being  much  terrifiedj 
closed  her  eyes. 

17.  She  whose  hair  was  dishevelled  by 
the  iiand  of  Dushashana  stood  in  the  midA 
of  the  Pandavas  like  an  agitated  river 
amid  five  hills. 

18.  Seeing  her  overwhelmed  with  fear, 
the  6ve  Pandavas  supported  her,  as  the 
(five)  senses  influenced  by  desire  are  sup- 
ported  by  the  worldly  objects. 

19 — 22.  (Thereupon)  the  greatly  powerfol 
Dhaumya  destroyed  in  the  presence  of  the 
sons  of  Pandu,  the  fearful  Rakshasha 
illusion  by  applying  various  Mantras  calcu- 
lated to  destroy  the  Rakshashas.  Seeing 
his  illusion  destroyed,  that  Rakshasha  w 
crooked  ways,  who  was  capable  of  assuming 
any  form  at  will,  expanded  his  eyes  in 
anger,  and  he  appeared  like  Death  lijinsdf. 
Then  the  greatly  intelligent  Yudhistbira 
thus  spoke  to  him. 

23.  •'  Who  and  whose  are  you  ?  Say 
what  we  shall  do.  "That  Hakskasha  thus 
replied  to  Dharmaraja  Vudhisthinu 

Kirmira  said:— 

24.  1  om  the  brother  of  Vak^,  and  I  9X^ 
known  by  the  name  of  Kirmira.    I  li\'e  in 


VANA   PARVA, 


V 


iHis     uninhabited  Kamyaka  forest  in  cdm- 
fort  and  ease. 

25.  Defeating  men  in  battle  I  always 
eat  them.  Who  are  you  tliat  have  come 
before  me  as  my  food  1  Defeating  you  all 
in  battle,  I  shall  eat  you  in  comfort. 

Vaishampayana  said:— 

26.  O  descendant  of  Bharata,  having 
heard  the  words  of  that  wretch,  Yudhisthira 
told  him  his  name  and  lineage, 

Yudhistliira  said:— 

27 — 28.  I  am  the  son'of  Pandu,  Dharma- 
raja  (Yudhisthira)  ;  you  may  have  heard  of 
me.  Deprived  of  my  kingdom,  I  with  my 
brothers,  Bhima,  Aryuna  and  others  have 
come  in  my  wanderings  to  this  fearful  forest 
whioh  is  your  dominion.  I  desire  to  pass 
the  period  of  my  exile  here. 

Vidura  said  :— 

29 — 30.  Kirmira  replied,  "By  good  luck, 
Fate  has  accomplished  to-day  my  lone 
cherished  desire.  With  weapons  upraised, 
I  have  been  continually  wandering  over  the 
earth  with  the  object  of  killing  Bhima.  But 
I  did  not  find  him.  By  good  luck  that 
slayer  of  my  brother  (Vaka)  whom  I  have 
been  seeking  so  long  has  come  before  me. 

31.  O  king,  it  is  he  who,  in  the  disguise 
of  a  Brahmana,  killed  my  beloved  brother 
Vaka  in  the  Vetrakeja  forest 

32.  Through  his  knowledge  of  skill  only. 
He  has  no  strength  of  arms.  My  friend 
Hidimva,  who  lived  in  the  forest, 

33.  Was  formerly  killed  by  this  wretch  ; 
and  he  then  took  possession  of  his  sister. 
That  fool  has  now  come  to  my  this  deep 
forest, 

34.  At  a  time  when  the  night  is  half- 
spcrtt  afid  when  we  wander  about,  I  shall 
to-day  kill  him  ;  and  (I  shall  now)  wreak 
my  vengeance  on  my  old  enemy. 

35.  I  shall  gratify  (the  manes)  of  Vaka 
wHh  plentiful  blood  of  his  (body).  I  shall 
to-day  be  freed  from  my  debts  which  I  owe 
to  my  friend  and  brother. 

36.  I  shall  obtain  great  peace  by  killing 
to-day  thb  enemy  of  the  Rakshashas.  If 
Bhima  was  formerly  allowed  to  escape  from 
the  hands  of  Vaka, 

37.  O  Vudhisthrra,  I  shall  to-dav  devour 
him  in  your  presence.  Killing  this  huge 
bodied  Vrikodara  (Bhima)  to-day, 

38.  I  shall  eat  him  up  and  digest  him  as 
Agasta  did  the  great  Asura  (Vatapi).  Hav- 
ing been  thus  addressed,  the  virtuous-minded 
and  stead-fast  in  his  pledges,  Vudlusthira, 


39.  Saying  *'  It  cannot  be,"  rebuked  the 
Rakshasha  m  anger.  Thereupon  the 
mighty  armed  Bhima  soon  tore  up  a  tree, 

40 — 42.  Of  the  length  of  ten  Vyamas 
and  stripped  it  of  its  leaves.  Within  a 
twinkle  of  an  eye  the  ever  victorious  Aryuna 
stringed  the  Gandiva  (bow)  of  the  force  of 
the  thunder.  Making  Jishnu  (Aryuna)  de- 
sist, Bhima  said  to  that  Rakshasha  in  a  voice 
as  that  of  the  roaring  louds  "Stay,  Stay." 
Saying  this,  the  Pandava  Bhima  tightened 
the  cloth  round  his  waist  in  anger. 

43.  Rubbing  his  palms  and  biting  his 
nether  lips,  the  heroic  Bhima,  armed  with 
the  tree,  rushed  towards  him. 

44.  As  Maghavata  (Indra)  hurls  his 
thunderbolt,  so  he  (Bhima)  made  it  (the 
tree),  which  was  like  the  mace  of  Yama, 
descend  with  force  on  his  (Kirmira's)  head. 

45.  The  Rakshasha  was  seen  to  stand 
in  the  battle  unmoved.  He  hurled  his 
lighted  brand  (at  Bhima)  which  was  as 
flaming  as  the  lightning. 

46.  But  that  foremost  of  all  warriors 
(Bhima)  turned  it  off  with  his  left  foot,  and 
it  then  went  back  towards  Rakshasha. 

47.  Kirmira  also,  suddenly  tearing  up  a 
tree,  himself  angrily  rushed  to  fight  with  thfe 
Pandava  (Bhima)  like  mace  bearing  Yama. 

48.  That  battle,  so  destructive  to  the 
trees,  looked  like  that  of  the  old  one  which 
was  faught  for  the  sake  of  a  woman 
between  Vali  aud  Sugriva. 

49.  The  trees,  struck  at  the  heads  (of 
the  two  combatants),  were  broken  into 
minute  pieces,  like  lotus-stalks  thrown  on 
the  temples  of  mad  elephants. 

50.  In  that  great  forest  innumerable 
trees,    crushed  like  reeds,  lay   scattered  like 

rags. 

I  51.  O  best  of  the  Bharata  race,  that 
figlit  with  trees  between  that  foremost  of 
Rakshashas  (Kirmira)  and  that  best  of 
men  (Bhima)  lasted  but  for  a  moment* 

52.  Thereupon  the  angry  Rakshasha 
hurled  a  stone  at  Bhima  standing  in  the 
fight,  but  Bhima  did  not  waver. 

53.  Thereupon  as  Rahu  goes  to  devoOr 
the  sun,  shadowing  his  rays  with  out-stretch- 
ed arms,  so  did  the  Rakshasha  rush 
upon  Bhima  who  had  remained  firm  under 
the  blow  that  was  inflicted  by  the  (flaksnas) 
with  the  stone. 

54.  Grappling  and  dragging  each  other 
in  various  waySi  they  appeared  Jike  two 
infuriated  bulls  struggling  wil(h  each  other  ; 

55.  Or  like  two  mighty  tigers  armed 
with  teeth  and  claws,  Tlie  fight  between 
them  was  flercc  and  hard. 


18 


MAMABIJARATA. 


56.  Vrikodara  (Blnma\being  prOud  of  his 
strength  of  arms  and  conscious  of  Krishna's 
(Draupadi's)  looking  at  him,  and  remem- 
bering their  disgrace  at  the  hand  of  Duryo- 
dhana,  began  to  swell  in  vigour. 

57—58.  Inflamed  with  \vs-ath,  Bhima 
seized  the  Rakshasha  by  his  arms  as  one 
elephant  in  rut  seizes  another.  Tlie  mighty 
Rakshasha  also  in  his  turn  seized  his  adver- 
sary, but  that  foremost  of  all  warriors 
Bhimasena  threw  the  cannibal  down  wiih 
violence. 

59.  The  sounds  that  rose  from  those 
inighty  combatants  pressing  each  others 
hands  were  fearlul.  They  resembled  the 
pounds  of  splittcriiig  bamboos. 

60.  Hurling  the  Rakshsha  down,  Vriko- 
iJar  seized  him  forcibly  by  the  waist,  and 
he  then  began  to  shake  him,  as  trees  are 
shaken  by  the  wind. 

61.  Having  been  thus  seized  by  the 
mighty  Bhima,  he  became  weakened  in  the 
fight  with  that  strong  man.  But  thus  being 
shaken  he  still  pressed  the  Pandava  (Bhima) 
with  all  his  strength. 

62.  Finding  him  (the  Rakshasha)  fatiguec*, 
Vrikodara  (Bhima)  twined  his  own  arm 
round  the  body  of  the  enemy,  as  one  binds  a 
beast  with  a  cord. 

63.  The  monster  then  roared  fearfully 
like  a  trumpet  out  of  order.  But  the  hero 
(Bhima)  whirled  him  for  a  long  time,  till  he 
became  insensible. 

64.  Finding  the  Rakshasha  exhuasted 
the  son  of  Pandu,  (Bhima)  took  him  up  on 
his  arms  without  loss  of  time,  and  he  then 
killed  him  like  a  beast. 

65.  Placing  his  knees  on  the  breast  of 
that  wretch  of  Rakshashas,  and  seizing  his 
throat,  Vrikodara  (Bhima)  began  to  press 
his  neck. 

66.  Then  dragging  along  on  the  earth  the 
bruised  body  of  the  Rakshasha  whose 
eye-lids  were  about  to  close,  Bhima  spoke 
thus. 

^7.  "O  sinful  wretch,  you  will  no  more 
have  to  wipe  away  the  tears  of  Hidimva  and 
Vaka,  for  you  too  arc  going  to  the  abode  of 
Yama." 

68.  Having  said  this,  and  seeing  the 
Rakshasha  destitute  of  clothes  and  orna- 
ments and  insensible,  that  foremost  of  men, 
hJs  heart  filled  with  wrath  left  him  dead. 

69.  When  that  cloud-coloured  Raksha- 
sha was  killed,  the  sen  of  the  great  king 
(Pandu  iV.  Yudhisthira)  praised  Bhima  for 
his    many    qualities.       And    then    placing 

'  Krishna  (Dranpadl)  i«i   their    ront,  they  set 
out  for  the  forest  of  Daitya. 


70.  O  ruler  of  men,0  descendant  of  Kwi, 
it  was  thus  that  Kirniira  was  killed  by 
Bhima  at    the    command    of    Dharmaraja 

(Yudhisthira). 

71.  Having  made  the  forest  free  from 
its  pest,  tlie  invincible  and  virtuous  man 
(Yudhisthira)  lived  with  Draupadi  there  in 
their  abode. 

72.  Comforting  Draupadi,  those  foremost 
of  heroes  of  the  Bharata  race  with  glad 
hearts  praised  Vrikodara  cheerfully. 

73.  After  the  Rakshasha  had  been  killed 
by  the  strength  of  arms  of  Bhima,  the 
heroes  (the  Pandavas)  entered  that  peaceful 
forest  (now)  being  free  from  its  pest. 

74.  Passing  through  that  great  forest, 
saw   the   body   of    the  wicked   and    fearful 
Rakshasha  lying  killed  by  Bhima*s  prowess. 

75.  O  descendant  of  Bharata,  I  heard 
there  (in  the  forest)  of  this  great  deed  of 
Bhima  from  the  Brahmanas  M'ho  had  assem- 
bled there  (round  the  Pandavas). 

Vaishampayana  said  :— 

76.  Having  thus  heard  of  the  account 
of  the  destruction  of  that  foremost  of 
Rakshasha,  Kirmira,  the  king  (Dhritarastra) 
sighed  in  sorrow  and  became  absorbed  in 
thought. 

.  Thus  ends  the  eleventh  chapter,  the  vords 
of  Vidura^  in  the  Kirmira  Bad  ha  of  the 
Vana   Parva, 


' 


CHAPTER     XII 
(ARYUNABHIGAMANA  PARVA). 

Vaishampayana  said:— 

1.  Having  heard  that  the  Pandavas  had 
been  banished,  the  Bhojas  with  the  Vrisnis, 
and  the  Andhakas  went  to  the  afflicted 
Pandavas  in  the  great  forest. 

2.  The  relatives  of  (the  king)  Panchala, 
Dhristadyumna.  the  king  of  Chedi,  and  the 
greatly  powerful  and  renowned  brothers,  the 
Kaikeyas 

3.  Went  to  see  the  sons  of  Pritha  in  the 
forest.  Their  heart  inflamed  with  wrath, 
they  reproaching  the  sons  of  Dhritarastra 
said,  "What  should  we  do  V* 

4.  All  those  foremost  of  Kshatrj'as  with 
Yasudeva  (Krishna)  at  their  head  sat 
around  Dharmaraja  Yudhisthira.  Saluting 
that  chief  of  the  Kurus,  Ke^ava  (Krishna) 
spoke  thus  in  sorrow. 

Krishna  said :-— 

5.  The  earth  will  drink  the  blood  of 
Duryodhana,  Kama,  Sakuni  and  the  fourth 
(of  their  allies)   Dushashana. 


VAN\    PARVA. 


t9 


6.  Killing'  all  these  and  defeating  all 
their  followers  and    royal  allieii, 

7.  We  shall  all  install  Dhnrmaraja  Yu- 
dhisthtra  (on  the  throne).  Ihc  craffy  men 
deserve  to  be  slain.  This  is  eternal  morality. 

Vaisliampayaiia  said  :— 

8.  Janardana  (Krishna)  became  angry 
for  the  wrongs  done  to  the  sons  of  Priilia, 
and  he  seemed  bent  upon  consuming  all 
created  things.  But  Aryuna  tried  to  pacify 
him. 

9—10.  Seeing  Keshava  (Krishna^  angry, 
Fal|i«ni  (Ar^'una)  began  to  recite  the  feats 
achieved  in  h  s  former  lives  by  that  soul  of 
all  things  who  is  immeasurable,  who  is  the 
fttei-nal  one  of  infinite  energy,  the  lord  of 
Prajapati,  the  supreme  ruler  of  the  world, 
and  the  greatly  wise  Vishnu. 

Aryuna  said:— 

11.  O  Krishna,  in  ihe  days  of  yore,  you 
had  wandered  on  the  Gandhamadana  moun- 
tain for  ten  thousand  years  as  a  Jatrasha- 
yanagriha  Rishi. 

12.  O  Krishna,  living  on  water  alone, 
you  passed  eleven  thousand  years  in  the 
days  of  yore  by  the  side  of  the  Pushkara 
(lake). 

13.  O  slayer  of  Madhu.  you  with  your 
arms  upraised  and  standing  o\\  ow^  lej?, 
living  all  the  while  on  air,  passed  one 
hundred  years  on  the  high  hills  of  Vadari. 

14.  O  Krishna,  leaving  aside  ^our  upper 
garment,  and  looking  like  a  bundle  of  veins, 
with  your  body  emaciited  you  lived  on  the 
banks  of  the  Saraswati,  employed  in  your 
sacrifice  extending  for  twelve  years. 

15-  O  greatly  effulgent  Krishna,  in  ob- 
servance of  your  vow,  you  stood  on  one  leg 
for  one  thousand  celestial  years  on  the  plains 
of  Pravasha  which  the  virtuous  ouerlit  to 
visit. 

16.  Vyasa  has  told  me  that  you  are  the 
cause  of  the  creation  and  its  course.  O 
Keshava,  the  lord  of  Kshetra,  you  are  the 
mover  of  all  minds  and  the  beginning  and 
the  end  of  all  things. 

17.  O  Krishna,  all  asceticism  rests  in  you; 
you  are  the  embodiment  of  all  sacrifices  and 
you  are  the  eternal  one.  O  Krishna,  killing 
the  fearful  Naraka,  the  first  begotten  off- 
spring of  the  earth,  you  have  obtained  his 
ear-rings  by  the  performance  of  the  first 
horse  sacrifice. 

18.  O  foremost  of  all  the  worlds,  having 
performed  that  feat,  you  have  become  vic- 
torious over   all.     You  l>ave   killed  all    the 

Daityas    and    tli«    Danavas     mustered    in 
bank. 


19.  O  mighty-armed  Kcsliava,  giving  the 
lord  of  Sachi  (Indra)  the  sovereignty  of  the 
universe,  you  have  taken  your  birth  among 
men. 

20.  O  chastiser  of  foes,  having  floated  on 
primordial  waters,  you  subsequently  became 
Hari,  Brahma,  Surya,  Dharma,  Uhatri, 
Yama,    Anala, 

21.  Vayu,  Vaisravana,  Rudra,  Kala,  and 
the  sky,  the  earth,  the  air  and  the  directions. 
O  foremost  of  Purushas^  you  are  your  own 
creator,  you  are  the  lord  of  all  mobile  and 
immobile  universe, 

22.  O  slayer  of  Afadhu,  O  greatly  efful- 
gent one,  O  Krishna,  you  gratified  with 
your  sacrifice  in  the  forest  of  Chitraratha  the 
chief  of  the  celestials,  the  highest  of  the 
high. 

23.  O  Janardana,  at  each  sacrifice  you 
offered,  according  to  (each  one's)  shares, 
gold  by  hundreds  and  thousands. 

24.  O  descendant  of  Yadu,  becoming  the 
son  of  Adili  you  have  been  known  as  the 
younger  brotlier  of  Indra,  though  you  are 
the  exalted  one  of  the  supreme  attributes. 

25.  O    chastiser    of    foes,    O    Krishnat. 
while  you  are  but  a  child,  you  filled  by  three 
steps  the  heaven,  the  sky  and  the  earth    in 
consequence  of  your  energy, 

26.  O  soul  of  all  creatures,  covering  th® 
heaven  and  the  sky,  you  dwell  in  the  body 
of  the  sun  and  afHict  him  with  your  own 
effulgence. 

27.  O  exalted  one,  O  Krishna,  in  )'our 
incarnations  on  three  thousand  occasions, 
you  have  kil'ed  the  sinful  Asuras  by  thousands. 

28.  By  destroying  the  Mansavas  and  the 
Pashas,  and  killing  Nishund.i  and  Naraka; 
you  have  again  made  the  road  to  Prag- 
jotislia  safe. 

29.  You  killed  Ahvriti  at  Jarutha, 
Kratha,  and  Shishupala  with  his  followers 
and  allies,  Jarasandha,  Saivya  and  Satu- 
dhanwan. 

30.  You  defeated  on  your  car  which  i^ 
as  effulgent  as  the  sun  and  as  roaring  as  the 
clouds,  Uukmi  in  battle,  and  then  obtained 
for  your  queen    the  daughter  of  Bhoja. 

31.  You  killed  in  fury  Indradyumna  and 
the  Yavana  called  Kaseruman.  Killing 
Salya,  the  king  of  Saivya,  you  destroyed  his 
city. 

32.  At  Iravati,  you  killed  king  Bhoja, 
who  was  equal  to  Kirtavirja  in  battle.  Both 
Gopati  and  Taluketu  also  have  been  killed 
by  you. 

33.  O  Janardana,  you  have  also  obtaineb 
for  yourself  the  sacred  city  of  Dw;»r!ca  whhcl 
abounds   in   wealth   and  which  is  agrceeiba 


20 


MAHABIIARATA. 


to  all  Rishis.     You  will  submerge  it  into  the 
ocean  at  the  end. 

34.  O  slayer  ot  Madhu,  O  descendant  of 
Dasahara  race,  how  can  crookedness  be  in 
you,  devoid  as  you  are  of  anger,  envy, 
untruth  and  cruelty  7 

35.  O  undeteriorating-one,  all  the  Rishis 
come  to  you  when  seated  in  your  glory  on  tUe 
sacriBcial  ground  and  seek  your  protection. 

36.  O  slayer  of  Madhu.  O  chastiser  of 
foes,  contracting  all  things  and  withdrawing 
this  universe  into  your  own  self,  you  stay  at 
the  end  of  Yuga. 

37.  O  descendant  of  the  Vrisni  race,there 
a^  the  beginning  of  the  Yuga,  sprang  from 
your  lotus-like  navel  Brahma  himself  who 
IS  the  lord  of  all  mobile  and  immobile  things 
and  whose  is  this  entire  universe. 

28 — r^g,  O  Hari,  when  the  fearful  Da- 
navas  Madhu  and  Kaitava  were  bent  on 
killing  Brahma,  seeing  their  impious  en- 
devour  you  grew  angry  and  from  your  head 
then  sprang  Sambhu,  the  holder  of  trident, 
the  deity  o?  three  eyes.  Thus  have  these 
two  foremost  of  the  deities  sprung  from 
your  body  to  accomplish  your  work. 

40.  It  was  Narada  who  has  told  me  (all) 
this.  O  Narayana,  you  performed  in  the 
forest  of  Chaitraratha  a  grand  sacrifice  with 
multitudes  of  rites  and  plentiful  of  gifts. 

4X— 42.  O  lotus-eyed  deity,  the  feats  you 
accomplished  with  your  prowess  aided  by 
Valadeva  have  never  before  been  done  by 
others.  They  are  not  capable  of  being  done 
by  others  in  future.  You  dwelt  even  in 
Kailasha  accompanied  by  Brahmanas. 

VaiBliampayana  said  :— 

43  Having  spoken  thus  to  Krishna,  the 
high'-souled  Pandava  (Aryuna)  who  was 
his  (Krishna's)  soul  became  dumb.  Janar- 
dana   (Krishna)   then  thus  replied  to  Partha 

(Aryuna). 

Krislina  said.:— 

44.  You  are  mine  and  I  am  yours.  All 
that  is  mine  is  yours  also.  He  who  hates 
you  hates  me,  and  he  who  follows  you  follows 
me. 

45.  O  u-reprissible  hero,  you  are  Nara 
and  I  am  Narayana  {Hart),  Wc  are  the 
Rishis  Nara  and  Narayana  bom  in  the 
world  of  men  for  a  special  purpose. 

46.  O  Partha,  you  are  from  me  and  I 
am  from  you.  O  best  of  the  Bharata  race, 
none  can  understand  the  difference  that 
exists  between  us. 

VaighaTnpayana  said  •— 

47—48.  When  the  high-souled  Krishna 
said  this    in    the   midst  of  that  assembly 


of  the  heroic   kings,  who  were  all   excited 
with  anger 

49.  The  Panchala  princess  (Draupadi), 
surrounded  by  Dhristaclyumna  and  lier  other 
heroic  brothers,  came  to  the  lotus-eyed  one 
(Krishna)  who  was  seated  with  his  cous^ins. 
Desirous  of  getting  protection,  she  spoke 
thus  to  the  refuge  of  all  (Krishna)  in  angry 
words. 

Draupadi  said  :— 

50.  Asita  and  Devala  have  said  that  m 
the  matter  of  creation  of  things  you  have 
been  indicated  as  the  only  Prajapati  and 
the  creator  of  all  the  worlds. 

51.  O  irrepressible  one,  Jamad.igni  sajs 
you  are  Vishnu.  O  slayer  of  Madhu,  yen 
are  the  sacrifice,  you  are  the  sacrificer,  and 
you  are  he  for  whom  the  sacrifice  is  per- 
formed. 

52.  O  best  of  Purushas  (male  beings), 
the  Rishis  call  you  Forgiveness  and  Truth. 
Kashyapa  has  said  that  you  are  the  sacrifice 
sprung  from  Truth. 

53.  O  lord,  Narada  says  that  you  are 
the  God  of  the  Sadhyas  and  of  the  Sivas, 
you  are  the  creator  and  the  lord  of  all. 

54.  O  foremost  of  men,  as  children  sport 
with  their  toys,  you  repeatedly  sport  with 
the  celestials  including  Brahma,  Sankara 
(Siva)  and  Sakra  (Indra). 

55.  O  lord,  the  firmament  is  covered 
by  your  head  and  the  earth  by  your  feet, 
'these  worlds  are  your  womb,  and  you  are 
the  Eternal  one. 

56.  You  are  the  best  of  all  objects  to 
those  Rishis  who  have  been  sanctified  by 
the  Vedic  lore  and  asceticism,  whose  souls 
have  been  purified  by  penance,  and  who  arc 
contended  with  some  visions. 

57.  O  best  of  Purushas,  you  are  tl-e 
refuge  of  all  royal  sages,  who  are  devoted 
to  piety,  who  never  turn  their  looks  on  the 
field  of  battle,  and  who  possess  every  accom- 
plishment. You  are  the  lord  of  all  ;  you  are 
omnipresent,  you  are  the  soul  of  all  things, 
you  are  the  active  power  pervading  every 
thing. 

58.  The  rulers  of  the  several  worlds,— 
those  worlds  themselves,  the  steller-con- 
junctions,  the  ten  points  of  horizon,  the 
firmament,  the  moon  and  the  sun  are  all 
established  in  you. 

59.  O  migfhty  armed  hero,  the  mortality 
of  all  creatures,  and  the  immortality  of  the 
universe  are  established  in  you. 

60.  O  slayer  of  Madhu,  impelled  fay  the 
affection,  you  bore  for  me,  I  shall  relate  \o 
you  my  griefs.  You  are  the  supreme  l<wiJ 
of  all  creatures,  both  celestial  and  human. 


VANA  PARVA. 


ZS 


(Sf .  O  KrUlina,  how  could  one  like  me, 
l)ie  wife  of  Pritha's  sons  (the  Pandavas), 
the  sister  of  Dhristadyumna,  and  the  friend 
of  yours,  be  dragged  to  the  assembly  7 

62.  Alas,  in  my  season,  stained  with 
blood,  with  but  a  single  cloth  on,  trembling 
and  weeping,  I  was  dragged  into  the  court 
of  the  Kurus ! 

63.  Seeing  me  stained  with  blood  (stand- 
ing) in  the  presence  of  the  kings  in  that 
assembl3',  the  wicked -minded  sons  of  Dliri- 
tarastra  laughed  at  me. 

64.  O  slayer  of  M4dhu,  though  the  Pan- 
davas, the  Panchalas  and  the  Vrisnis  were 
present,  yet  they  (the  sons  of  Dhritarastra) 
dared  express  their  desire  of  making  me 
their  slave. 

65.  O  Krishna,  I  am  the  daughter-in- 
law  of  both  Bhtsina  and  Dhritarastra  ac- 
cording to  the  ordinance,  yet,  O  slayer  of 
Midhu,  they  wished  to  make  me  their  slave 
by  force. 

65.  I  blame  the  Pandavas  who  are  mighty 
,    and  the  foremost  (heroes)  in    battle,  for  they 
(silently)  looked   at   the  cruel  treatment  that 
was  offered  to  their  renowned  wedded  wife. 

67.  O  Janardana,  fie  to  the-  prowess  of 
Bhimasena,and  fie  to  the  Gandivaof  Aryuna, 
Uc  they  both  suffered  me  to  be  thus  dis- 
graced by  men  of  no  importance  ! 

68.  This  eternal  course  of  morality  is 
ever  followed  by  the  pious  men, — namely 
the  husband,  however  weak  he  might  be, 
should  protect  his  wedded  wife. 

69.  By  protecting  his  wife  one  protects 
his  off.sprtng,an  J  by  protecting  the  offspring 
one  protects  his  own  self. 

70.  One's  own  self  is  begotten  on  one's 
wile,  and  therefore  wife  is  called  Jaya.  A 
wife  should  also  protect  her  husband,  re- 
membering that  he  would  take  his  birth  in 
her  womb. 

71.  The  Pandavas  never  forsake  the 
persons  who  ask  for  their  protection,  but 
they  abandoned  me  who  asked  for  their 
protection. 

72.  Five  greatly  powerful  sons  have  b/^cn 
bom  of  me  by  my  five  husbands  ;  O  Janar- 
dana,  for  their  sake  it  was  necessary  to  pro- 
tect me. 

73.  Prativindhya  (was  begotten)  by  Yu- 
dliiithira,  Satasoma  by  Vrikodara  (Bhima), 
Srutakirti  by  Aryuna,  Satanika  by   Nakula, 

74.  Srutakarman  by  the  youngest  (of 
my  husbands/  Sahadeva.  They  are  all 
o^  irrepressible  prowess.  O  Krishna,  they 
are  all  as  great  car-warriors  as  Pradyumna 
(Krishna's  son). 


75.  They  are  all  foremost  of  all  bowmen, 
and  they  are  all  invincible  in  battle  by  any 
foe.  Why  do  they  (silently)  bear  the 
wrongs  inflicted  (on  me)  by  the  weak  sons 
of  Dhritarastra  ? 

76.  Having  been  deprived  of  their  kingdom 
by  deception,  the  Pandavas  were  made 
slaves,  and  I  myself  in  my  season  and  in  one 
cloth  was  dragged  into  the  Sabha. 

77.  O  slayer  of  Madhu,  fie  to  the  Gan- 
diva,  which  none  else  can  string'  except 
Aryuna,  Bhima  and  yourself  I 

78.  O  Krishna,  fie  to  the  strength  of 
Bhima  and  to  the  prowess  of  Paitha (Aryuna) 
for  Duryodhana  lived  for  even  a  .moment 
(after  what  he  did). 

79.  O  slayer  of  Madhu,  it  was  he  who 
formerly  drove  the  guileless  Pandavas  with 
their  mother  from  the  kingdom  while  they 
were  but  boys  engaged  in  study  and  in  the 
observance  of  their  vows. 

80.  It  was  that  sinful  wretch  who  mixed 
fresh,  virulent,  horrible  and  excessive  poison 
with  the  food  of  Bhimasena. 

81.  O  Janardana,  but  Bhima  without 
sustaining  any  injury  digested  tliat  poison 
with  the  food,  for  U  niighiy  armed  hero,  O 
best  of  men,  Bhima's  days  had  not  (then) 
ended. 

82.  O  Krishna,  it  was  Duryodhana,  who 
at  the  house  that  stood  by  the  banian  tree, 
called  Pramana,  bound  the  sleeping  and  un« 
suspecting  Bhima  ;  and  then  throwing  him 
into  the  (ianges,  he  returned  to  the  city. 

83.  But  the  son  ol  Knnii,  the  greatly 
strong  and  mighty  armed  Bhima,  on  waking 
from  his  sleep,  tore  his  bonds  and  rose  from 
the  water. 

84.  It  was  he  (Duryodhma)  who  caused 
venomous  snakes  t<»  bite  all  over  the  body 
of  Bhimasena,  but  that  slayer  of  foes  did 
not  die. 

85.  Awaking,  the  son  of  Kimti  (Bhima) 
killed  all  the  serpents  with  liis  left  hand  ; 
and  he  killed  his  ^DuryoJhana's)  favourite 
charioteer  (also). 

86.  Again,  while  the  children  (the  Pan- 
davas) were  sleeping  unsuspicious  with  the 
revered  one  (their  mother),  he  set  fire  to 
the  house  (Jatugriha).  Who  is  there  who  is 
capable  of  doing  such  an  act? 

87.  It  was  then  the  revered  madam 
(Kunti),  overtaken  by  this  calamity,  and 
surrounded  by  the  flames,  began  to  cry 
in  terrors. 

Eonti  said  :— 

88.  Alas,  I  am  undone !  How  shalPwc 
to«day  escape  from  this  fire  !  Alas,   I  shall 


22 


MAItABItARATA. 


meet  wiih  deslrjction  with  my  sans  who  are 
but  children  ! 

Braupadi  said:— 

89.  Thereupon  the  mighty-armed  Bhima 
Vrikodara  whose  prowess  is  like  that  of 
wind,  comforted  the  revered  madam  (Kunti) 
and  his  brothers. 

Bhima  said  :— 

90.  I  will  spring  up  into  the  air  like 
the  son  of  Vinata  that  best  of  birds,  Garuda. 
We  have  no  fear  from  this  fire, 

Draupadi  said  :— 

91.  Then  taking  the  revered  lady  (his 
mother)  on  his  left  flank  and  the  king 
(Yudhisthira)  on  the  right,  the  twins  on 
each  shoulder  and  Vivatsu  (Aryuna)  on  his 
back, 

92.  The  powerful  hero  (Bliima),  taking 
mil  of  them,  cleired  off  the  fire  at  one  leap, 
and  thus  delivered  his  mother  and  brothers 
ftom  the  conflagration. 

93-  Setting  out  that  niirht  with  their 
illustrious  mother,  they  (the  Pindavas)  came 
near  the  great  forest,  the  forest  of  UiJimba. 

94.  Fatigued  and  distressed  they  fell 
asleep  with  their  mother.  A  Rakshasha 
woman,  named  Hidimbi.then  cime  to  them. 

95.  Seeing  the  Pandavas  asleep  on  the 
ground  with  tneir  mother,  and  being  influ- 
enced by  desire,  she  sought  to  have  Bliima- 
sena  as  her  lord. 

95./  That  weik  and  blessed  one  (the 
Rikshasha  woman),  thereupon  taking  up 
Bhima's  feet  on  her  lap,  began  to  press  them 
with  her  soft  hands. 

97.  The  immeasurably  energetic,  irre- 
pressibly  powerful  and  greatly  strong  Bhima 
then  awoke  and  asked,  "O  faultless  one, 
what  do  you  wish  (here)  ?" 

98.  Having  been  thus  addressed  by 
Bhima,  the  fauUless  Rakshasha  woman,  who 
could  assume  any  form  at  will,  thus  replied 
to  the  high-souled  Bhimasena. 

99.  *•  Speedily  fly  from  this  place  ;  my 
powerful  brother  will  (soon)  come  to  kill 
vou.  Therefore  speed  away,  do  not  tarry 
here  any  longer." 

100.  Thereupon  Bhima  spoke  thus  in 
haughtiness,  "I  do  not  fear  him.  If  he 
comes  here,  I  shall  kill  him." 

loi.  Having  heard  their  conversations, 
that  worst  of  Rakshashas  of  fearful  form 
aiid  dreadful  appearance  uttered  a  loud 
cry  as  he  came. 

The  Bakshasha  said  :— 

Irt2.    O    Hidimva,    with    whom  are  you 


talking  t    Bring  him   to  me ;  I  will  eat  him 
up.     You  ought  not  to   Urry. 

Draupadi  said  :— 

103.  But  move  J  by  compassion,  the  fault- 
less featured  and  pure  hearted  Rakshasha 
woman  did  not  speak  a   word  out  of  pity. 

104.  Then  the  man-eating  Rakshasha, 
uttering  dreadful  cries,  rushed  with  gnat 
force  at  Bhimasena. 

105.  Coming  furiously  and  angrily  at 
him,  the  mighty  Rakshasha  caught  hold  of 
Bhimasena's  hand  by  his  own. 

io5.  Catching  hold  of  his  other  hand 
and  makmg  it  as  hard  as  the  thunder  of 
Indra,  he  suddenly  struck  Bhima  a  blow  that 
descended  with  the  force  of  lightning. 

107.  His  hand  having  been  seized  by  the 
Rakshasha,  the  mi^hty-armed  Vrikodara 
(Bhima),  without  being  able  to  brook  it.  flew 
into  rage. 

108.  Then  a  fearful  combat    took  place 
i^u^^^    ^.^^'"asena    and    Hidimva,— both 

skilled  in  all  sorts  of  weapons,~like  ihebattk 
between  Vasava  (Indra)  and  Vritra. 

109.  O  sinless  one,  after  playing  with 
(the  strength  of)  the  Rakshasha  for  a  long 
time,  the  powerful  and  greatly  energetic 
Bhima  killed  him  when  he  became  exhausted 
and  weak. 

no.  Having  thus  killed  Hidimva,  Bhima 
proceeded  with  his  brothers,  placing  Hidim- 
va  in  their  front,— -(Hidimva)  of  whom  Ga- 
tatkacha  was  born. 

111.  Thereupon  all  those chastisers  of  foes 
accompanied  by  their  mother  and  surround- 
ed by  many  Brahniiuias,  proceeded  towards 
Ekachakra. 

112.  In  their  this  journey,  Vyasa,  ever 
engaged  in  their  welfare,  became  their  coun- 
sellor. Then  the  Pandavas  of  rigid  vows, 
arriving  at  Ekachaka, 

1 13.  Killed  there  a  greatly  strong  man- 
eating  monster,  named  Vaka,  who  was  as 
terrible   as  Hidimva. 

114.  Having  killed  him,  that  foremost  of 
smiters,  Bhima,  with  all  his  t^rothers  went  to 
the  capital  of    Drupada. 

1 15.  O  Krishna,  as  you  have  obtaiTTiRuk- 
mini,  the  daughter  of  Bhisraaka.  so  SiW^ 
sachi  (Aryuna)  obtained  me  while  he'liv 
there  (at  Drupada's  capital). 

i!6.     O  slayer  of  Madhu,  I  was    thus  ob5 
tamed  in  the   Saimvara  by  Hartha  (ArvunT^  ^ 
who   performed    a   feat   difficult    of    achi 
inent  by  others    and   who    fauglit    wi 
asijcnibled  kings. 


VANA    PaRVa. 


23 


117.  O  Kr'ishm,  thus  afflicted  with  nu- 
merous griefs,  I  am  living  in  sorrow  and  in 
fi^re^t  distress  with  Dhaumya  at  our  head, 
but  deprived  of  the   company  of  the   revered 

ady  (Kunti). 

118.  Why  do  these  (Pandavas),  who  are 
gifted  with  strength  and  who  possess  the 
prowess  of  the  lion,  sit  silently  on  seeing 
me  afflicted  by  so  despicable  enemies  (as  the 
Kurus). 

1 19.  Suffering  such  wrongs  at  the  hands 
of  the  sinful,  evil-doing  and  weak  foes,  am 
I  to  suffer  misery  so  long  ? 

120.  I  was  born  in  a  great  race,  and  I 
came  to  the  world  in  an  extraordinary  way. 
I  am  the  beloved  wife  of  the  Pandavas  and 
the  daughter-in-law  of  the  illustrious  Pandu. 

121.  O  Krishna,  O  slayer  of  Madhu, 
bemg  the  foremost  of  women  and  devoted 
to  my  husbands,  even  I  was  seized  by  the 
h,iir  in  the  very  sight  of  the  Pandavas,  each 
of  whom  was  like  an  Indra. 

Vaishampayana  said  :— 

122.  Having  said  this,  the  mild-speeched 
Krishna  (Draupadi)  hid  her  face  with  her  soft 
hands  which  were  like  the  buds  of  lotus  and 
began  to  weep. 

123.  The  tears  of  the  Panchala  princess, 
--the  out-pourings  of  her  grief,— washed 
her  deep,  plump  and  graceful  breasts,  which 
were  crowned  with  auspicious   marks. 

124.  Wiping  her  eyes  and  sighing  fre- 
quently she  thus  spoke  in  anger  and  in  a 
choked  voice. 

Dranpadi  said  :— 

125.  O  slayer  of  foes,  husbands,  sons, 
Iriends,  brothers,  father,  or  you,— I  have 
none. 

rr'^if*    u""^  r^*?"    ?"•  *^^'"8'  »"«  t'-eated  so 
cruelly,  by  inferior  foes,  (still)  sit  unmoved  in 

silence.     My  grief   at    Kama's   ridicule   is 
capable  of  being  assuaged. 

127.  O  Keshava,  O  Krishna,  I  alw;iys  de- 
serve to  be  protected  by  you  for  four 
reasons,— namely  for  our  relationship,  for 
the  respect  you  bear  for  me,  for  our  friend- 
snip,  and  for  your  lordship  over  me. 


I  not  grieve:  I  shall  do  for  the  Pandavas  what- 
ever  lies  in  my  power. 

130.  I  tell  you  the  truth  ;  you  shall  be  the 

and   the    Himalayas   might   split,  the  earth 
might  be  rent, 

131.  And  the  waters  of  the   ocean   miVht 

wLh'    1  "f?'  *""''  ?  '^/'^''"^  (Draupadi),  my 
words  shall  never  be  futile.  r      /t     j 

Vaishampayana  said  •— 

Havingr      heard       these     words     of 
air^^  ('^"s'"^^).  as  a  reply  to  her,  Drau- 

132.     The  princess  of  Panchala,  glanced 
obliquely   at    fier    third    husband  (XVyuna) 

Sra^Hdi.'"^'    ^^^""^  ^'^"    ^^-  ^P'^^  ^o 

Aryuna  said  :— 

''^^'  ,.9.  c^PPer-colour-eyed  lady,  do  not 
weep.    What  the  slayer  of  Madhu  (Krishna 
has   sa.d    will   (surely)  happen.     O  lady    C> 
beautiful  one,  it  cannot  be  otherwise. 

Dhristadymnna  said  :— 

134.     I   shall  kill    Drona,     Sikhandi   will 

kill     the    Grands  re    (Bhisma^      RhJ^l 
»ir;ii  i,:n  r^         ji.  v">«*»ina;,     onimaseria 

]  I    ^J^P"''>''.'^^''"^'  ^"^  Kama  will  be  kill- 
ed by  Dhananjaya  (Aryuna). 

135-  O  sister,  with  the  as^sJ^fan/.^  ^c 
Ra,„a  (Valadcva)  and  Krishna  wfare  i„''^ 
vincible  even  in  a  battle  with  the  slayer  of 
Vntra  (Indra>,-wJ,at  (to  speak  of  a  battle! 
with  the  sons  of  Dhritarastra.  ^ 

Vaishampayana  said  :— 

136.     When    this    was    spoken,    all    the 
heroes  turned  their  faces  towards  Vasudela? 
and  the   mighty  armed  Keshava  (Krishna 
thus  spoke  m  their  midst.  V"-"snna; 

.nl'"n  ""'l  *!■'  -"''"'^  '''"P^'^'  comfort. 


Vaishampayana  said ;  - 

128.    Thereupon    Krishna  thus  spoke  to 
ler  m  that  assembly  of  heroes. 

Kislma  said  :— 

5  (^^'  O  fair  lady,  the  wives  of  those  with 
'""^^HL  ^?".  ^^^   ^"8^  ^"  weep  like  x'ou  on 

'j^l\  .if *^  husbani  lying  dead  on  the 
«iuid,  their  bodies  covered  with  the  arrows 
ttft^VivaUu  and    weltering    in  blood.     Do 


CHAPTER    Xlll. 

(ARYUNABHIGAMANA  PARVA) 
— Continued. 

Krishna  said  :— 

1.  O    king    of  the    earth,   had    I   been 
hen    present   at  Dwarka,  O  kin^   this  mi\ 

fortune.would  not  have  orertakLn^you 

2.  Even  if  uninvited  by  fhe  Kaurava* 
the  son  of  Amvika  (Dhrifarastra)  ^nd  t^^ 
king  Duryodhana,  I  would  have  come  to  the 
gambling  match,  O  irrepressible  onT  and  I 
would  have  been  able  to  prevent  it  by  polm- 
ing  out  (to  ihcm)  its  many  evils,      ^  ^ 


H 


MAHABHARATA. 


3—4.  And  by  inviting  to  my  help 
Bhisma,  Drona,  Kripa  and  Valhika.  O 
descendant  of  Kuru,  I  would  have  said  to 
the  king,  the  son  of  Vichitravirja.  for  your 
sake.  "O  lord  of  kings,  your  sons  should  desist 
from  gambling."  1  would  have  also  pointed 
aut  the  evils  by  which  you  have  been  re- 
duced to  this  distress, 

5.  And  in  the  days  of  ^  yore  Virasena's 
son  was  deprived  of  his  kingdom.  O  kmg 
of  thfe  earth,  gambling  brings  on  unthought 
of  misfortunes. 

6.  I  would  have  also  described  duly  the 
continued  desire  of  playing. 

7.  Women,  gambling,  hunting  and 
drinking  which  originate  from  desire  have 
been  designated  as  the  four  evils  by  which 
people  are  deprived  of  their  prosperity. 

8.  Those  conversant  with  the  sacred  lore 
observe  that  evils  exist  in  all  these,  and  the 
wise  consider  that  they  particularly  exist  in 
gambling. 

9.  From  gambling  proceeds  the  destruc- 
tion of  property,  misfortune,  the  squander- 
ing of  untasted  wealth  and  the  use,  of 
harsh  words  only. 

10.  O  mighty  armed  hero,  O  descendant 
of  Kuru,  approaching  the  son  of  Amvika,  I 
would  have  pointed  out  these  evils  of  gam- 
bling, and  other  attendant  evils. 

1 1.  Being  thus  accosted  by  me,  if  he  had 
listened  to  my  words,  the  well-being  and 
the  virtue  of  the  Kurus,  O  enhancer  of  the 
Kuru  race,  would  have  been  secured. 

12.  And  if  he  had  not  accepted,  O  king 
of  kings,  my  sweet  words  like  medicine, 
O  foremost  of  the  Bharata  race,  I  would 
have  compelled  him  to  accept  them  by  force. 

13.  And  if  he  had  been  supported  by 
his  courtiers  who  pass  for  his  friends,  but 
who  are  in  reality  his  enemies,  I  would  have 
destroyed  all  his  retinue  and  the  gamblers 
present  there. 

14.  O  descendant  of  Kuru,  it  is  on 
account  of  my  absence  at  that  time  from  the 
country  of  Anartha  thkt  you  have  been 
beset  by  the  misfortunes  engendered  by 
gambling. 

15.  Having  reached  Dwarka,  O  fore- 
most of  Kurus.  O  son  of  Pandu,  I  heard 
all  about  your  misfortune  from  Yuyu- 
dhana. 

x6.    Having     heard       this,      O  kinff 

of  kings,  and  having    been    stricken  with 

great  anxiety,   I   havte  speedily  come  here, 
O  king,  to  see  you. 

17.    O  Bharala  chief,  you  have  all  been 
overtaken  by  great  calamity  j    1   sec  you 


along  with  your  brothers  sunk  in  misfor- 
tune. 

Thus  ends  the  thirteenth  chapter,  tin 
words  0/ Krishna t  in  the  Aryttnabhigamana 
of  the  Vana  Parva^ 


CHAPTER  XIV. 

(ARYUNABHIGAMANA  PARVA) 
— Continued, 

Tudliislithira  said  :— 

1.  O  Krishna,  O  son  of  Vrishni,  why 
were  you  absent  T  Where  did  you  live  in 
your  sojourn  and  what  did  you  do  ? 

Srikrislina  said:— 

2.  O  Bharata  chief,  O  foremost  of  the 
Kurus,  I  went  to  destroy  the  city  of  Salya ; 
listen  to  the  reasons  thereof. 

3 — ^4.  O  foremost  of  the  Bharatas,  at 
the  sacrifice  of  Raj  as  uy  a,  the  heroic  son 
of  Damaghosha,  the  highly  effulgent,  the 
mighty-armed,,  and  the  illustrious  king 
Shishupala  was  killed  by  me,  for  he  coule 
not  bear  to  see  the  first  worship  offered  to 
me. 

5.  O  descendant  of  Bharata,  having 
heard  of  his  destruction,  Salya,  stricken  with 
dreadful  anger,  went  to  the  empty  Dwarfca, 
— myself  living  here. 

6.  Having  reached  there,  O  king,  in  a 
chariot,  coursing  at  will,  made  of  precbus 
metals  and  called  accordingly  SaubhOf  he 
fought  ruthlessly  with  the  young  and  lead- 
ing princes  of  the  Vrishni  family. 

7.  Thereupon  slaying  a  numberless 
young  princes  ol  the  Vrishni  race,  the 
wicked-minded  one  laid  waste  all  the 
gardens  belonging  to  the  city. 

8 — 9.  O  mighty  armed  hero,  he  (Salya) 
said,  "Where  has  that  greatly  vicious-mind- 
ed son  of  Vasudeva,  that  disgrace  of  the 
Vrishni  race  Vasudeva  (Krishna)  jgonc  T  I 
shall  humiliate  in  battle  his  pride.  Tefi 
me  truly,  O  Anarthas,  I  shall  repair  where 
he  has  gone. 

10.  I  shall  go  back  after  slaying  that 
destroyer  of  Kansa  and  Keshi ;  1  swear  by 
my  weapon  that  1  sliali  ttot  return  wtthovl 
slaying  him." 

11.  (Exclaiming  repeatedly)  'Where  is 
he  1  Where  is  he !'  the  lord  of  Saubha,  being 
desirous  of  fighting  with  me  again  and  agaifl 
rushed  hither  and  thither  in  battle* 

12.  "Being  enraged  at  the  dcstmctiofi 
of  Shbhupala,  I  shall  despatch  to-day  to 
the  abode  o(  Yama  that  mean,  and  traich* 
erous  wight  of  vicious  deeds. 


VANA    PARVA. 


•5 


13.  Oh  kirtg  of  the  earth,  "  I  shall 
slay  him,  viCious  charactered  as  he  is,  by 
whom,  my  brother,  the  great  king  Shisu- 
pala,    was  kill^edv 

14.  My  royal  brother  was  a  boy,  and 
that  hero  was  killed  in  the  battle  field  un- 
prepared, and  therefore  I  shall  kill  Janar- 
ddana." 

15.  O  great  king,  having  thus  bewailed, 
And  abused  rae,  O  descendant  of  Kuru, 
he  rose  up  in  the  sky  in  (hb  car)  S^ubha, 
coursing  at  will. 

16.  Returning  there,  O  descendant  of 
Kuru,  I  heard  ^1  that  the  vicious-minded 
>and  evil-souled  king  of  Martika  had  said 
regarding  myself, 

17.  Thereupon,  O  descendant  of  Kuru, 

0  king,  having  my  mind  agitated  by  wrath 
and  resolving  in  my  mind  to  kill  him,  I  deter- 
fnind  to  do  it. 

18.  O  descendant  of  Kuru,  having  heard 
of  his  oppressions  on  the  Anarthast  of  his 
vilifying  rae,  and  also  of  the  increasing 
arroigance  of  that  one  of  impious  deeds  (1 
resolved  upon  his  destruction). 

19.  Thereupon,  1  proceeded,  O  lord  of 
the  earth,  to  destroy  5a m^/tix.  He  (Salya)  was 
«spied  by  me  in  an  island  in  the  midst  of  an 
-ocean. 

20.  Thereupon,  O  king,  blowing  my 
conch,  called  Panchajanya,  obtained  from 
the  ocean,  and  inviting  Salya  to  aa  encounter 

1  prepared  myself  for  battle. 

21.  There  took  place  at  once  a  dreadful 
encounter  between  me  and  the  Danavas, 
and  they  were  all  vanquished  and  prostrated 
on  earth  by  mc. 

22.  It  is  for  this,  O  mighty-armed  hero, 
that  I  could  not  come  to  you.  But  no 
3«oner  I  heard  of  the  unfair  gambling  at 
Hastinapur  than  I  hav«  come  here  to  see 
you  who  have  been  thus  sunk  in  calamity. 

Thiis  ends  the  fourteenth  chapter,  the 
^destruction  of  Saubha,  in  the  Aryunabhi- 
gamana  of  the  Vana  Parva^ 


CHAPTER    XV, 

(ARYUNABHIGAMANA  PARVA) 
— Continued^ 

Tndhistliira  said  :— 

!•  O  Vasudeva,  O  mighty-armed  and 
"'»gh-minded  hero,  tell  me  in  detail  the 
account  of  the  death  of  the  king  of  Saubha 
I  am  not  as  yet  fully  satisfied. 


Krishna  said  :— 

2.  O  mighty-armed  king,  O  best  of  the 
Bharata  race,  having  heard  that  the  son  of 
Srutasrava  (Shisupala)  was  killed,  Salya 
came  to  the  city  of  Oaravati. 

3.  O  son  of  Pandu,  the  wicked-minded 
Salya,  stationing  his  forces  in  battle-array, 
invaded  that  city  all  around,  and  from 
above. 

4.  Thereupon,  that  ruler  of  earth,  sta- 
tioning himself  in  the  sky,  began  to  fight 
with  that  city.  The  battle  commenced 
with  a  thick  shower  of  weapons  from  all 
sides. 

5.  The  city  (was  then)  well  furnished 
with  pennons,  arches,  soldiers,  walls,  turrets, 
engines  and  miners, 

6.  With  streets  barricaded  with  spiked 
wood-works,  with  towers  and  edifices  on  gate- 
ways, with  plentiful  provisions,  with  offen- 
sive weapons,  with  engines  for  hurUng  bur- 
ning brands  and  fires, 

7.  O  best  of  the  Bharata  race,  O  king, 
with  deer-skin  vessels  (for  carrying  water), 
with  trumpets,  tabors  and  drums,  with 
lances  and  forks  and  Satagnis,  with 
ploughshares, 

8.  With  rockets,  stones,  battle-axes  and 
(rther  weapons,  with  shields  protected  by 
h-on,  with  engines  for  hurling  balls  and 
bullets  and  fires. 

9.  O  best  of  the  Bharata  lacc,  all  this 
was  kept  according  to  the  Shastras.  It  was 
also  well -protected  by  numerous  cars,  and 
also  by  Gada,  Samba,  Udhava  and  others, 

10.  O  best  of  the  Kurus,  and  also  by 
warriors  of  prowess,  all  well-tried  in  battle, 
all  well-born,  and  all  capable  of  encoun- 
tering any  foe. 

11.  AH  these  warriors,  placing  themselves 
m  commandmg  positions  and  being  aided  by 
cavalry  and  standard  bearers,  beiran  to 
protect  the  city. 

12.  To  prevent  carelessness  and  to  avoid 
danger  Ugrasena,  Udhava  and  others, 
proclaimed  throughout  the  city  that  none 
should  drink  liquor. 

._.J3;  Well-knowing  that  they  would  be 
ki  led  by  king  Salya,  if  they  became 
mtoxicated  all  the  VriSnis  and  the 
Andhakas,  remained  sober  and  watchful. 

14.  The  guards  soon  drove  out  of  the 
city  all  actors,  dancers  and  singers  of  the 
Anartha  country. 

15--16.  O  descendant  of  Kuru,  all  the 
bridges  over  rivers  were  destroyed,  and 
boats  were  forbidden  to  j>ly  (In  those  rivers) 
and  the  trenches  axxiund  the  city  were  spiked 
with  poles   at   the    bottom,     O    best    d 


^ 


MAUABIiARArA. 


the  Kurus,  the  land  around  the  city  for 
full  two  miles  was  rendered  uneven, 
artd  holes  and  pits  ^ere  dug  there  ;  com- 
bustiUes  were  secreted  below  its  surface. 

17.  O  sinless  one,  our  fort  is  naturally 
strong.  It  is  always  well-defended  and 
filled  with  all  kinds  of  weapons. 

18.  And  in  consequence  of  the  prepara- 
tions made,  our  city  became  then  more 
prepared  than  ever  to  meet  the  enemy.  O 
best  of  the  Bharata  race,  in  consequence 
of  all  this,  it  looked  like  the  abode  of  Indra. 

19.  O  king,  when  Salya  thus  came,  none 
could,  without  presenting  the  sign,  that  was 
agreed  upon,  cither  enter  or  leave  the  city 
of  the  Vrisnis  and  the  Andhakas. 

20.  O  descendant  of  Kuru,  O  great  king, 
all  the  streets  of  the  city  and  its  open 
spaces  were  filled  with  numerous  horses  and 
elephants. 

21.  O  mighty-armed  hero,  the  soldiers 
were  all  gratified  with  the  allowances, 
wages,  rations,  weapons  and  dresses  (that 
were  given  lo  them). 

22.  Among  those  soldiers  there  was  none 
who  was  not  paid  in  gold,  who  was  not 
paid  at  all,  who  was  not  somehow  obliged 
and  who  was  not  of  tried  valour. 

23.  O  lotus-eyed  hero,  it  was  thus  that 
Dwarka,  abounding  in  well-ordered  arran- 
gements, was  defended  by  Ahuka  (Ugra- 
sena). 

Thus  ends  the  fifteenth  chapter,  the 
destruction  ofSaubha^in  the  Aryunabhiga- 
mana  of  the  Vana  Parva. 


CHAPTER    XYI. 

(ARYUNABHIGAMANA  PARVA) 
— Continued. 

Krishna  said  :— 

1.  O  king  of  kings,  the  lord  of  Sauhha 
Salya,  came  to  the  city  of  Dwarka  with 
numerous  men,  elephants  and  soldiers. 

2.  The  army,  headed  by  king  Salya, 
consisting  of  four  kinds  of  troops,  occupied 
a  level  ground  where  there  was  plentiful 
supply  of  water. 

3.  Aypiding  cremation -grounds,  temples 
of  gods,  sacred  trees  and  grounds  covered 
with  ant-hills,  his  army  occupied  every 
Other  places. 

4.  O  king,  the  roads  (leading  to  Dwarka) 
were  all  blocked  up  by  the  (various)  divi- 
sions ot  his.  army,  and  the  secret  passages 
(fCom  the  city)  were  also    all  blocked  up 

'1^  the  encampment  of  Salya' s  troops. 


5—7.  O  descendant  of  Kuru,  O  best  of 
men,  like  the  king  of  birds  (Garuda),  Ijc 
rushed  upon  Dwarka,  with  his  array, 
equipped  with  every  kind  of  weapons,skiIlcd 
in  all  arms,  furnished  with  numerous  chari- 
ots, elephants  and  cavair}', — full  of  pennons 
and  banners, — and  strengthened  with  titU- 
paid,  well-fed  and  greatly  powerful  foot 
soldiers  who  bore  every  mark  of  heroism  «nti 
who  used  wonderful  chariots  and  bows. 

8.  Seeing  the  army  of  the  king  Salya  ap* 
proached,  the  youthful  princes  of  the  Vrisni 
race  sallied  out  with  the  desire  of  giving  him 
battle. 

9.  O  descendant  of  Kuru,  without  being 
able  to  bear  the  pride  of  king  Salya,  Cha- 
rudeshna,  Samba  and  the  great  car-warrior, 
Pradyumna, 

10.  Clad  in  afmour  and  adorned  with 
ornaments  with  color  flying,  sallied  out  on 
their  chariots,  with  the  desire  of  meeting 
the  numerous  great  warriors  of  king  Salya. 

11.  Samba,  taking  up  his  bow,  eagerly 
attacked  on  the  field  of  battle  Ksbema* 
vriddhi,  the  minister  and  the  comman- 
der of  Salya's  army. 

12.  O  best  of  the  Bharata  race,  as 
IrKlra  showers  down  rain,  so  did  the  son  of 
Janibhavati  (Samba)  shower  down  arrows 
in  a  continuous  stream. 

13'  O  great  king,  the  commander  of 
(Salya's)  forces,  Kshemavriddhi,  bore  that 
shower  of  arrows  (and  stood)  as  immoval>le 
as  the  Himalayas. 

14.  O  king  of  kings,  thereupon  Kshema- 
vriddhi, aided  by  his  power  of  illusion, 
poured  a  great  shower  of  arrows. 

15.  Then  dispersing  by  counter  illusion 
that  shower  of  arrows  aided  by  illusion. 
Samba  showered  on  his  (adversary's)  car 
one  thousand  arrows. 

16.  Then  pierced  and  overwhelmed  by 
the  arrows  of  Samba,  the  commander  of 
(Salya's)  forces,  Kshemavriddhi  fled  from 
the  field  with  the  help  of  his  fieet  steeds. 

17.  When  the  crooked-minded  com- 
mander of  Salya's  army  fled  from  the 
field,  a  powerful  Daitya,  named  Vegavan, 
rushed  at  my  son. 

18.  O  king  of  kings,  thus  attacked,  the 
heroic  Samba,  the  perpetuator  of  the  Vrisni 
race,  withstanding  the  attack  of  Vegavan, 
kept  his  ground. 

19.  O  son  of  Kunti,  the  heroic  and 
irresistibly  powerful  Samba,  whirling  a 
swift-going  club,  soon  hurled  it  at  Vegavan* 

20.  O  king^  thus  struck  with  it,  Vega* 
van  fell  on  the  ground  like  a  faded,  weather- 
beaten  and  decayed-rooted  lord  of  the  forest 
(banian  tree). 


VANA    PARVa. 


27 


21-  When  tliat  heroic  and  great  Asura 
was  killed  with  the  club,  my  son  rushed 
into  (enemy's)  troops  and  began  to  fight 
with  all. 

23.  O  great  king,  a  well-known  Danava, 
named  Vivindha,  a  great  car-warrior  and 
a  great  bow-man,  then  rushed  upon  Charu- 
deshna. 

23.  O  king,  the  battle  between  Charu- 
deshna  and  Vivindha  was  as  fierce  as  that 
in  the  days  of  yore  between  Vitra  and 
Vasava  (Indra). 

24.  Enraged  with  each  other,  the  com- 
batants pierced  each  other  with  their  arrows 
and  uttered  loud  roars  like  two  powerful 
lions. 

25.  Having  first  vivified  it  with  incan- 
tations the  son  of  Rukmini  fixed  on  his 
bow-string  a  powerful  weapon  which  posses- 
sed the  splendour  of  the  sun  or  the  fire 
and  which  was  capable  of  destroying  all 
foes. 

26.  O  king,  that  great  car-warrior,  my 
son,  inflamed  with  anger,  challenged  Vivin- 
dha and  discharged  the  weapon  at  him. 
He  (thus  struck)  fell  dead. 

27.  Seeing  Vivindha  killed  and  his 
army  (v'^ry  much)  agitated,  Salya  came 
back  again  on  his  (car)  Saubha,  capable  of 
going  everywhere  at  will. 

28.  O  mighty-armed  king,  thereupon 
seeing  Salya  seated  on  his  (car)  Saubha^  the 
warriors  of  Dwarka  became  very  much 
alarmed. 

29.  O  descendant  of  Kuru,  Pradyumna 
sallied  out  and  asked  the  Anarthas  not  to 
lose  courage.     He  then  thus  spoke. 

30.  "  (O  warriors),  do  not  lose  courage  ; 
stay  and  see  me  fi^ht.  I  shall  repel  with 
force  (the  car)  Saubha  with  the  king  (Salya) 
on  it, 

31.  O  Vadavas,  I  shall  this  day  destroy 
the  armv  of  the  lord  of  Saubha  with  my 
serpent-like  weapons  discharged  from  my 
bow  with  my  hand. 

32.  Be  of  good  cheer.  Fear  not.  I  shall 
to-day  kill  him.  Attacked  by  me,  the  wick- 
ed-minded (Salya)  with  (his  car)  Saubha 
will  be  destroyed." 

33.  O  son  of  Pandu,  O  hero,  when 
Pradyumna  thus  spoke  with  a  cheerful 
heart,  the  Yadava  warriors  stood  on  the 
field  and  began  to  fight  cheerfully. 

Thus  ends  the  sixteenth  chapter^  the 
destruction  of  Saubha^  in  the  Aryuna- 
^igamana  of  the  Vana  Parva,  • 


m^m 


CHAPTER  XVII, 

(ARYUNABHIGAMANA   PARVA)       ' 

— Continued, 

Erishna  said  :— 

1.  O  best  of  the  Bharata  race,  having- 
thus  spoken  to  the  Yadavas,  the  son  of 
Rukmini  (Prudyumna)  ascended  on  his 
golden  car  yoked  with  horses  clad  in 
armour. 

2.  On  it  (the  car)  stood  a  standard, 
bearing,  the  figure  of  a  gaping-mouthed 
Makara,  It  was  as  fearful  as  Yama  himself. 
He  rushed  upon  the  enemy  with  his  steeds 
who  were  rather  flying  than  running  over 
the  ground. 

3 — 4*  The  hero,  equipped  with  quiver 
and  sword,  and  with  his  fingures  incased  in 
leather,  stringed  with  great  strength  the 
bow  which  possessed  the  splendour  of 
lightning.  Transferring  it  from  hand  to 
hand  as  if  in  contempt  of  the  enemy,  he 
spread  confusion  amongst  the  Danavas 
and  the  other  warriors,  the  inhabitants  of 
Saubha, 

5.  As  he  went  on  killing  the  Danavas 
in  battle,  and  as  he  sat  in  contempt  of  the 
foe  (on  his  car),  none  could  mark  the  slight- 
est interval  between  the  successive  arrows 
(shot  by  him.) 

6.  The  color  of  his  face  did  not  change 
and  his  limbs  did  not  tremble.  People  omy 
heard  his  lion -like  roars  which  indicated 
his  wonderful  valour. 

7.  The  aquatic  creature  (Makara),  that 
devourer  of  all  fishes,  which  was  on  the 
golden  flagstaff  of  that  best  of  cars  with 
wide -opened  mouth,  struck  terror  into  the 
hearts  of  all  the  warriors  of  (king)  Salya. 

8.  O  king,  that  chastiser  of  foes,  Pra- 
dyumna, rushed  there  with  speed  against 
Salya  himself  who  was  so  desirous  of  fight- 
ing with  him. 

9.  O  perpetuator  of  the  Kuru  race,  cha- 
llenged by  the  heroic  Pradyumna  in  that 
great  battle,  the  angry  Salya  could  — '  ^^ — 
It. 


not  bear 


ID.  Resolved  to  fight  with  Pradyumna 
and  maddened  with  anger,  that  conqueror 
of  hostile  city,  Salya,  then  descended  from 
his  beautiful  car  of  unchecked  speed. 

II.  All  the  people  (as  spectators)  looked 
at  that  battle  between  Salya  and  that  fore- 
most of  the  Vrisni  heroes  (Pradyumna) 
which  was  like  the  battle  between  Vasava 
(Indra)   and  Vali. 

12—13.  O  hero,  O  lord,  O  descendant  of 
Kuru,  ascending  on  his  bwuHfMl,   illusive 


38  I 


MAIIADIIARATA. 


and  best  of  all  chanots,clecked  with  goid  and 
furnished  with  flags  and  flagstaffs  and 
(equipped)  with  quivers,  the  illustrious  and 
the  mighty  Salya  began  to  discharge  his 
arrows  at  Pradyumna. 

14.  Thereupon  Pradyumna  also  overwhelm- 
ed Salya  in  the  battle  by  a  thick  shower  of 
arrows  shot  by  the  strength  of  his  arms. 

15.  The  king  of  Saubhaihus  attacked 
did  not  endure  it.  He  discharged,  at  my 
son,  arrows  that  were  like  blazing  fire. 

16.  That  great  warrior  (my  son)  drove 
of!  that  shower  of  arrows.  Seeing  this,  he 
(Salya)  rained  on  my  son  other  weapons  of 
blazmg  splendour. 

17.  O  king  of  kings,  having  been  thus 
pierced,  the  son  of  Rukmini  without  loss 
of  time  discharged  an  arrow  which  was 
capable  of  reaching  the  vitals  of  a  foe. 

18.  That  winged  arrow,  discharged  by 
my  son,  pierced  his  (Salya's)  armour  and 
entered  mto  his  heart ;  whereupon  he  fell 
down  in  a  swoon. 

'  19.  When  the  heroic  king  Salya  fell 
down  senseless,  all  the  chief  Danavas  rend- 
ing the  earth  beneath  their  feet  fled  away. 

20.  O  ruler  of  earth,  seeing  their  king, 
the  lord  of  Sauhha  drop  down  senseless  (on 
the  ground),  the  soldiers  of  Salya  sent  up 
exclamations  of  *'Oh,"  and  "Alas." 

31.  O  descendant  of  Kuru,  (soon)  regain- 
ing his  consciousness,  that  greatly  powerful 
hero  (Salya)  suddenly  discharged  arrows  at 
Pradyumna. 

22.  Thereupon  the  heroic  and  the  mighty- 
armed  Pradyumna,  having  been  thus  severely 
wounded  about  his  throat  by  his  adversary 
in  the  battle,  was  enfeebled  on  his  car. 

23.  O  great  king,  thus  wounding  the 
son  of  Rukmini,  Salva  roared  like  a  lion  and 
filled  the  entire  earth  with  his  roars. 

24.  O  descendant  of  Bharata,  thereupon 
when  my  son  became  senseless,  he  (Salya) 
without  losing  a  moment  again  discharged 
at  him  other  weapons,  all  difficult  to  with- 
stand. 

25.  O  best  of  Kurus,  thus  pierced  with 
numberless  arrows  and  deprived  of  his  con- 
sciousness, Pradyumna  tell  (on  his  car) 
motionless  in  the  ^eld  of  battle. 


Thus  ends  the  seventeenth  chapter^  the 
destruction  of  Saubhat  in  the  Aryuna^ 
bhigamana  of  the  Vana  Parva, 


CHAPTER    XVin. 

(ARYUNABHIGAMANA   PARVA) 

— Continued, 

Erishna  said  :— 

1 — 2.  O  king,  when  Pradyunrma  (wound* 
ed  by  the  arrows)  became  very  much  dis- 
heartened and  aggrieved,  the  Vrisnis  and  the 
Andhakas  began  to  exclaim,  *'  Oh  "  and 
"Alas."  The  enemies  (Salya's  ftien)  be- 
came exceedingly  joyful. 

3.  Having  seen  him  thus  imconscbut^ 
his  trained  charioteer,  the  son  of  Daruka, 
carried  him  off  the  field  with  the  help  of  his 
fleet  steed. 

4.  The  chariot  had  not  been  taken  far 
off,  when  that  foremost  of  warriors  (Pra- 
dyumna) regained  his  consciousness.  Taking 
up  his  bow,  he  thus  spoke  to  his  chanotecr. 

Fradjnunna  said  :— 

5.  O  son  of  Suta,  what  have  you  doncT 
Why  do  you  go  away,  leaving  the  field  of 
battle  ?  This  is  not  the  usage  of  the  Vrisni 
heroes  in  battle. 

6.  O  son  of  Suta,  have  you  been  bewil- 
dered at  the  sight  of  Salya  in  that  great 
battle  ?  Have  you  been  disheartened  at 
the  sight  of  the  battle  ?  Tell  me  truly  your 
mind. 

The  Charioteer  said  :— 

7.  O  son  of  Janarddana,  I  am  not  be- 
wildered. Fear  has  not  taken  possession  of 
me.  But  O  son  of  Keshava,  I  think  it  is 
diflkult  to  defeat  Salya. 

8.  Therefore,  O  hero,  I  am  slowly  retiring 
from  the  field.  This  wretch  is  stronger  than 
you.  A  charioteer  ought  to  protect  the 
warrior  on  his  car  when  he  re  aeprived  of 
his  senses  in  battle. 

9.  O  hero  of  long  life,  you  should  always 
be  protected  by  me,  as  you  ought  to  protect 
me  always.  Thinking  that  a  warrior  on  a 
car  should  always  be  protected  by  his 
charioteer,  I  am  carrying  you  away  ^from 
the  field  of  battle). 

10.  O  mighty-armed  hero,  you  are  but 
only  one,  whereas  the  Danavas  are  many. 
O  son  of  Rukmini,  thinking  that  3rou  are  not 
equal  to  them  in  battle,  I  am  going  away 
(from  the  batde). 

Krishna  said  :— 

11.  O  descendant  of  Kuru,  when  the  son 
of  Suta  thus  spoke,  the  AfaArartf- standard 
hero  (Pradyumna)  said  to  the  Suta,  "Turn 
back  the  chariot  ?      * 


•—  >< 


YANA    PARVA. 


«* 


12.  O  son  of  Daruka,  never  do  so  again. 
O  son  of  Suta,  never  turn  back  from  the 
battle  till  I  am  alive. 

13.  He  is  no  son  of  a  Vrisni  who  for- 
sakes the  field  of  battle,  who  kills  the  enemy 
fallen  at  his  feet  and  crying  "I  am  yours," 

14.  Who  kills  a  woman,  a  boy,  an  old 
man,  or  a  warrior  who  is  in  distress  and  who 
is  deprived  of  his  car  or  whose  weapons  are 
broken. 

15.  You  are  born  in  the  race  of  Sutas 
(charioteers),  and  you  are  well -skilled  in 
your  profession.  O  son  of  Daruka,  you 
know  the  usage  of  the  Vrisnis  in  battle. 

16.  Conversant  as  you  are  with  all  the 
usages  of  the  Vrisnis  in  battle,  O  son  of 
Suta,  you  should  never  s^ain  fly  from  the 
field  as  you  have  done  now. 

17.  What  will  the  irrepressible  Madhava, 
the  elder  brother  of  Gada,  say  when  he  will 
hear  that  I  have  run  away  from  the  battle 
in  bewilderment,  and  that  I  have  been 
struck  on  my  back  7 

18.  What  will  the  elder  brother  of 
Keshava,  the  mighty-armed  Valadeva,  who 
is  clad  in  blue  and  inebriated  with  wine, 
say  when  he  will  return  ? 

19.  O  Suta,  what  will  that  best  of  men, 
the  grandson  of  Sini  that  great  bowman 
(Satyaki),  say  when  he  will  hear  timt  I  have 
run  away  from  the  battle  ?  What  will  the 
ever-victorious  Samba, 

20.  O  charioteer,and  irrepressible  Cham- 
deshna,  Gada,  Sarana  and  the  mighty- 
armed  Akrura  say  to  me  7 

21.  What  will  the  wives  of  the  Vrisni 
heroes  when  they  would  meet  together  say 
of  me  who  have  been  hitherto  considered  as 
brave,  well-conducted,  respectable  and 
possessing  manly  pride, 

22.  They  will  say  "Here  comes  Pradyu- 
mna,  the  coward,  running  away  from  the 
great  battle.  Fie  on  him.'"  They  will  never 
say  "Well  done  ?" 

23.  O  son  of  Suta,  ridicule  with  the  ex- 
clamation of  fie  is  to  me  or  to  a  person  like 
me  is  more  than  death.  Therefore  never 
again  leave  the  field  of  battle. 

24.  Giving  charge  (of  the  city)  to  me, 
the  slayer  of  Madhu,  Hari  (Krishna),  has 
Hone  to  the  sacrifice  of  the  foremost  of  the 
Bharata  race  (Vudhisthira).  Therefore  I 
cannot  bear  to  be  quiet  now. 

25.  O  SOB  of  Suta,  when  the  heroic  Krita- 
varma  was  comming  out  to  meet  Salya,  I 
made  him  desist,  saying  "I  will  resist  him 
(Salya).  You  better  stay." 

i<5.  The  son  of  Hridika  (KriUvarraa) 
acsisled  in  order  to  honour    me.     Having 


left  the  field  of  battle,    what  shall  I   say   to 
that  great  car- warrior  ? 

27.  When  that  irresistible  and  mighty, 
armed  hero,  that  holder  of  the  conch,  the 
discus,  and  the  dub,  will  return,  what  shall 
I  say  to  that  lotus-eyed  one  ? 

28.  What  shall  I  say  to  Satyaki,  Vala- 
deva  and  ©thers  of  the  Vrisni  and  the 
Andhaka  races  who  always  boast  of  me  ? 

29.  O  son  of  Suta,  having  left  the  battle 
and  havmg  been  struck  at  the  back  with 
arrows,  and  carried  away  by  you  (from  the 
field  of  battle)  as  I  was  insensible,  I  shall 
by   no  means  be  able  to  live  (any  longer). 

30.  O  son  of  Daruk;j,  turn  speedily  the 
chariot  back  again.  Never  act  in  this  way 
again,  even  not  at  the  time  of  the  greatest 
danger. 

31.  O  son  of  Suta,  having  fled  from  the 
field  Hke  a  coward  and  having  been' wound- 
ed at  th3  back  by  arrows  I  consider  life 
worth  nothing  ? 

32.  O  son  of  Suta,  have  you  ever  seen 
me  fly  from  the  battle  like  a  coward  ? 

33.  O  son  of  Daruka,  you  ought  not  to 
have  left  the  battle  while  my  desire  for  fight 
had  not  been  gratified.  Therefore,  go  back 
to  the  battle  again. 

Thus  ends  the  eighteenth  chapter,  the  Jes^ 
truction  of  Saubha,  in  the  Aryunabhiga* 
mana  0/  the  Vana  Parva, 


CHAPTER    XIX. 

(ARVUNABHIGAMANA  PARVA) 
—  Continued* 

Erishna  said  :— 

1.  O  son  of  Kunti,  having  been  thus 
addressed,  the  son  of  Suta  (the  charioteer) 
then  replied  to  Pradyumna,  that  foremost 
of  heroes,  in  these  sweet  words. 

The  Charioteer  said  :— 

2.  O  son  of  Rukmini,  I  am  not  afraid 
to  guide  horses  in  battle.  I  am  acquainted 
with  the  usage  of  the  Vrisnis  in  war.  It 
is  in  no  way  otherwise. 

3.  O  hero  of  long  life,  those  thf  t  are 
placed  as  charioteers  (on  the  cars)  are  tai^ht 
to  protect  the  warriors  on  their  chariots. 
You  were  greatly  afflicted, 

4.  O  hero,  you  were  very  much  woi^nded 
by  the  arrows  shot  by  Salya,  you  vere 
also  deprived  of  yowr  senses.  Therefore  I 
retired  (with  you)   from  the  f\^  o{  baftle. 


30 


MAirABIlAUATA 


5.  O  foremost  of  the  Satyatas,  O  son  of 
Keshava,  now  that  you  have  reg"ained  your 
senses,  without  further  trouble  you  will 
now  see  my  skill  in  guiding  the  horses. 

6.  I  am  born  of  Daruka  and  I  have  been 
duly  trained  (in  my  art)  ;  I  shall  now  enter 
into  the  welNarranged  army  of  Salya  with- 
out the  least  fear. 

Erishna  said  :-- 

7.  O  hero,  having  said  this,  the  charoi- 
teer  pulled  the  reins  and  led  the  horses  with 
great  speed  to  the  field  of  battle. 

8-^.  O  king,  struck  with  the  whip  and 
pulled  by  the  reins»  those  excellent  horses, 
appeared  as  if  they  were  flying  in  the  air  by 
performing  various  beautiful  motions,  no^ 
circular,  now  similar,  now  dissimilar,  now 
going  to  the  right,  and  now  going  to  the  left. 

10.  O  king,  those  horses,  understanding 
as  it  were  the  desire  of  the  son  of  Daruka, 
became  .as  if  burned  with  energy  an  \ 
seemed  to  fly  without  touching  the  ground 
with  their  feet. 

11.  O  foremost  of  men,  he  wheeled 
round  Salya's  army  so  easily  that  they  who 
witnessed  it  became  very  much  surprised. 

TJ.  Being  unable  to  bear  that  manceuvre 
of  Pradyumna,  the  kiogoi  Saubha,  instantly 
discharged  three  arrows  at  the  charioteer 
(oi  his  adversary'). 

13.  O  mighty-armed  hero,  without  tak- 
ing any  notice  of  the  force  of  those  arrows 
the  son  of  Daruka,  continued  10  lead  the 
chariot  round  the  (Salya's)  army  as  he  was 
doing  (from  the  start.) 

14.  O  hero,  thereupon  the  king  Salya, 
again  discharged  at  my  son,  tlie  son  born 
of  Rukmini,  a  shower  of  various  kinds  of 
weapons. 

15.  But  that  slayer  of  hostile  heroes, 
the  son  of  Rukmini,  smilingly  showed  the 
lightness  of  his  hand  and  cut  off  all  those 
weapons  before  they  reached  him. 

16.  Seeing  all  his  weapons  cut  down,  the 
Saubha  king,  taking  recourse  of  the  terrible 
illusion,  natural  to  the  Asuras,  poured 
a  shower  of   weapons. 

1 7.  Cutting  ofif  those  greatly  powerful 
weapons  of  tne  Daitya  in  the  mid-air  by 
means  of  the  Brahma  weapon,  he  (Pra- 
dyumna) discharged  winged  weapons  of 
other  kinds. 

18.  These  (weapons), ,  which  ever  deli- 
ghted (in  tasting)  blood,  warded  off  the 
arrows  of  the  Daitya  and  pierced  his  head, 
bosom  and  face.  Thereupon  he  (Salya) 
fell  down  senseless. 

i^.  When  -  wounded  by  arrows,  the 
mean-minded  Salya    fell    down,    the   son 


of    Rukmini      discharged  at    him    another 
arrow  capable  of  destro^-lng  every  enemy. 

20.  When  that  arrow,  which  was  wor- 
shipped by  all  the  Dasarhas,  which  ivat 
flaming  like  the  fire,  and  which  was  as  fatal 
as  a  venomous  snake,  was  fixed  on  the  bow- 
string, that  sight  filled  the  air  with  cries 
of  "Oh"  and  "  Alas." 

21.  Thereupon  all  the  celestials  with 
Indra  and  the  lord  of  wealth  (Kuvera)  at 
their  head  sent  (to  Pradyumna)  Narada 
and  the  god  of  wind  (Vayu)  with  the  speed 
of  mind. 

22.  These  two  (celestials),  coming  to  the 
son  of  Rukmini,  thus  told  him  the  message 
(sent)  by  the  celestials.  They  said  "Ohero, 
the  king  Salya  is  never  to  be  killed  by  you. 

23.  There  is  none  who  cannot  be  killed 
by  that  arrow.  He  is  however  unslayable 
by  you  in  battle,  therefore  draw  back  the 
arrow. 

24.  O  mighty-armed  hero,  the  creator 
has  ordained  that  he  will  be  killed  by 
Krishna,  the  son  of  Devaki.  Let  it  not  be 
falsified." 

25.  Thereupon  that  excellent  hero,  Pra- 
dyumna, withdrew  that  foremost  of  arrows- 
from  his  excellent  bow  and  kept  it  back 
into  his  quiver. 

26.  O  king  of  kings,  then  the  mighty 
Salya,  pierced  with  the  arrows  of  Pra- 
dyumna, rose  up  disheartened  ;  and  he  then 
speedily  fled  away. 

27.  O  king  of  kings,  the  wicked-mindtd 
(Salya),  thus  defeated  by  the  Vrisnis,  as- 
cended (his  car)  Saubha  made  of  precious 
metals  ;  and  leaving  Dwarka  he  disappeared 
through  the  skies. 

Thus  ends  the  nineteenth  chapter ,  the 
defeat  af  Salya,  in  the  Aryunabhigamawi 
of  the  Vdna  Parva. 


CHAPTER     XX. 

(ARYUNABHIGAMANA  PARVA) 
•^Continued, 

Erislma  said  :— 

I.  O  king,  when  he  (Salya)  left  the 
city  of  ihe  Anarthast  I  returned  there  on  the 
completion  of  your  great  Rajshuya  sacrifice. 

2 — 3.  O  great  king,  on  my  arrival  I 
found  Dwarka  shorn  of  its  splendour* 
Vedic  recitations  and  sacrificial  offerings 
were  stopped,  beautiful  damsels  were  des- 
titute of'  ornaments  and  the  gardens  were 
devoid  of  beauty.  Alarmed  by  Uie  sigbti 
I  asked  the  son  of  Hridika, 


VANA    PARVA. 


3^ 


4.  "O  best  of  men,  why  are  the  men 
^nd  the  women  of  the  Vrisni  race  are  all 
woe-begone.     I  desire  to  hear  all  about  it." 

X.  O  best  of  kings,  havini^f  been  thus  ad- 
dressed by  me,  the  son  of  Hridika  narrated 
to  me  in  detail  the  invasion  of  the  city  by 
Salya  and  his  subsequent  defeat  and  de- 
parture. 

6.  O  best  of  the  Bharata  race,  there- 
upon having  heard  ail,  I  instantly  made 
up  my  mind  to.  kill  king  Salya. 

7 — 8.  O  best  of  the  Bharata  race,  en- 
couraging the  citizens,  I  thus  addressed  with 
chcsernilness  king  Ahuka  and  Anakadun- 
duvi  and  also  all  the  chief  heroes  of  the 
Vrisni  race,  "O  best  of  the  Yadavas,  stay 
all  of  you  in  the  city  with  all  caution. 

g.  Know,  I  shall  go  to  kill  Salya.  With- 
out killing  him,  I  shall  not  return  to  the 
city  of  Daravati. 

10.  I  will  again  come  back  to  you  after 
destroying  Salya  with  his  city  Sattbha  made 
of  precious  metals.  Strike  up  the  three 
notes  of  the  Dtindnvi  (musical  instrument) 
which  are  so  dreadful  to  the  foes." 

11.  O  best  of  the  Bharata  race,  thus 
adequately  encouraged  by  me,  they  all  with 
cheerful  hearts  saiu  to  me,  "  Go  and  kill 
the  enemy." 

12  —  13.  O  king,  having  received  the 
benedictions  of  those  cheerful  heroes,  and 
having  cau«?ed  the  Brahmanas  to  utter  aus- 
picious words,  and  having  also  bowed  down 
to  the  best  of  Brahmanas  and  to  Siva, 
I  started  on  my  car  yoked  with  (my  horses) 
Saivya  and  Sugriva,  filling  all  directions  with 
the  clatter  of  its  wheels  and  blowing  that 
best  of  conches  named  the  Panchajanya, 

14.  O  best  of  men,  surrounded  by  my 
invincible  and  victorious  army  consisting 
of  four  kinds  of  troops,  all  so  persevering  in 
battle,  I  started. 

15.  Passing  over  miny  countries,  moun- 
tains and  trees,  many  lakes  and  rivers,  I 
at  last  arrived  at  the  country  of  Marti- 
kavarta. 

16.  O  best  of  men,  here  did  I  hear  that 
Salya  was  coursing  in  his  (car)  Saubha 
near  the  ocean.     I  soon  followed  him  there. 

17.  O  slayer  of  foes,  havine  reached 
the  ocean  (I  saw)  Salya  on  his  {Saubha,  car 
made  of  precious  metals  in  the  midst  of 
Che  ocean    full  of  heaving  billows. 

18.  O  Yudhisthira,  having  seen  me  from 
a  distance,  that  wicked-minded  (Asura) 
challenged  me  again  and  again  to  the  fight. 

19.  Many  arrows,  each  capable  of  pier- 
cing to  the  very  heart,  discharged  from  my 
bow,  did  not  reach  his  car.  Thereupon  I 
became  filled  with  wrath* 


20.  O  king,  that  greatly  sinful  and 
irrepressively  powerful  wretch  of  a  Daitya's 
son  began  to  shoot  at  me  thousands  of 
arrows  in  torrents. 

21.  O  descendant  of  Bharata,  he  shower- 
ed arrows  on  my  soldiers,  on  my  charioteer* 
and  on  my  horses.  But  without  much  car<* 
ing  for  his  arrows,  we  continued  to  fight. 

22.  Thereupon  those  warriors  who  were 
at  the  command  of  Salya  showered  on  me 
thousands  of  straigiu  arrows. 

23.  The  Asura  heroes  covered  my  horsesf 
my  car  and  my  charioteer,  Daruka,  with 
arrows  each  capable  of  piercing  to  the  very 
heart. 

24.  O  hero,  I  could  not  at  that  time 
see  either  my  car,  or  horses,  or  my  charioteer 
Daruka.  For  I  and  my  soldiers  were  cover- 
ed with  arrows. 

25.  O  son  of  Kunti,  thereupon  I  too 
discharged  from  my  bows  tens  of  thousands 
of  arrows  inspirin|^  them  with  proper  Man^ 
tras     and     shooting     them     with    celestial 

methods. 

26.  O  descendant  of  Bharata,  as  that 
(car)  Sattbha  made  of  precious  metals  was 
in  the  sky  full  two  miles  off,  it  could  not  be 
seen  by  my  troops. 

27.  Therefore,  they  only  looked  on 
from  that  field  of  battle  like  (so  many)  spec- 
tators in  a  place  of  amusement  but  they 
cheered  me  on  by  clappings  and  by  shouts 
loud   as   the    roars  of   lions. 

28.  The  beautiful  arrows  discharged  from 
the  fore  part  of  my  hand  penetrated  into  the 
bodies  of  the  Danavas  like  biting  insects. 

29.  Thereupon  loud  cries  of  those  dying 
of  the  wounds  inflicted  by  the  arrows  rose  on 
the  Saubha  (car)  ;  and  they  (those  wounded) 
fell  into  the  water  of  the  great  ocean. 

30.  Having  lost  their  arms  and  necks 
and  having  appeared  like  Kavandas  (a 
sort  of  headless  ghosts),  the  Danavas  fell 
(down  into  the  sea)  with  fearful  cries. 

31 — 32.  As  they  fell,  the}'  were  devoured 
by  the  animals,  living  in  the  waters  of  the 
ocean.  Thereupon  I  powerfully  blew  the 
(conch)  Panchajanya,  which  was  obtained 
from  the  waters  and  which  was  as  graceful 
as  the  lotus  stock  and  as  white  as  the 
milk,  or  the  Kunia  flower,  or  the  moonj 
or  the  silver.  Having  seen  them  fall,  the 
king  of  Sq.ubha  Salya 

33 — 34.  Began  to  fight  with  me  with 
the  help  of  illusion.  Then  he  b^an  to 
hurl  upon  me  clubs,  plough -shares,  winged 
darts,  lances,  Javllins,  thunder-boUs,  noosesj 
broad -swords,  bullets,  shafts,  axes  and 
rockets. 


3« 


MAHABIIARATA. 


33.  AHowmg"  them  to  come  towards  me, 
I  soon  destroyed  them  all  by  counter  illu- 
sron.  On  his  illusion  being  rendered  in- 
effectual, he  b^an  to  fight  with  mountain* 
peaks. 

3^.  O  descendant  of  Bharata,  then 
there  was  darkness  and  light  alternately, 
the  day  Was  now  fair,  now  gloomy,  and 
flow  hot  and  now  cold. 

37.  There  was  a  fearful  shower  of  coals, 
ashes  and  weapons.  Creating  such  illusions, 
the  enemy  faught  with  me. 

38.  Knowing  this,  1  destroyed  his  illu- 
sion by  counter  illusion  ;  and  at  the  proper 
times  I  showered  arrows  all  around. 

39.  O  great  king,  O  son  of  Kunti,  then 
the  sky  bl<i2ed  forth  with  one  hundred  suns, 
with  one  hundred  moons,  and  thousands 
and  tens  of  thousands  of  stars. 

40.  None  could  ascertain  whether  it  was 
theh  daj^  or  nig;ht.  None  could  distinguish 
cveh  trie  points  of  heaven.  Thereupon 
becomiiSg  bewildered,  I  6xed  on  my  bow- 
string the  weapon,  named  Pragnastra, 

41.  O  son  of  Kunti,  that  weapon  rushed 
onwards  like  flakes  of  cotton  blown  away 
by  the  winds.  Then  a  great  and  hair- 
stirring  battle  took  pUce.  O  king  of  kings, 
having  regained  light,  I  again  faught 
with   the  enemy. 

Thus  ends  the  twentieth  chapter,  the 
destruction  of  Saiibha^  in  the  Aryunabhi- 
gamana  of  the  Vana  Parva, 


CHAPTER    XXI. 

(ARYUNABHIGAMANA  PARVA) 

— Continued, 

Krishna  said  :— 

1.  O  best  of  men,  the  great  enemy,  the 
king  Salya,  thus  encountered  by  me  in 
battle,  again  rose  in  the  sky. 

2.  O  ^eat  king,  thereupon  eagerly 
desiring  victory,  that  wicked-minded  (Dana- 
va)  hurled  at  me  Satagnis^  great  maces, 
flaming  lances,  big  clubs  and  swords. 

3.  As  the  weapons  came  down  through 
the  sky  I  speedily  stopped  them  with  my 
swift  arrows.  I  cut  them  off  into  two  or  three 
pieces  before  they  could  reach  me.  There- 
upon a  great  uproar  rose  in  the  sky. 

4.  He  (Salya)  then  covered  Daruka,  my 
tyorsies  and  car  wi^  hundreds  and  thousand 
tA  straight  arrows. 

$•  O  hero,  Daruka.  who  was  about, 
to  faint  away,  spoke  thus_to  me,     "As  it 


is  my  duty  to  stay,  therefore  I  stay,  tfiott|[(i 
severely  afflicted  with  the  arrows  of  Salya. 
But  I  am  unable  any  longer  to  stay, — my 
body  has  become  weak." 

6.  Hearing  these  piteous  words  of  ray 
charioteer,  I  looked  at  him  and  saw  tiiat 
my  charioteer  had  been  fearfully  wounded 
with  arrows. 

7.  O  best  of  the  Pandavas,  there  was 
not  a  spot  on  his  breast,  or  on  his  head  or 
in  his  body  or  in  his  two  arms  which  was 
not  covered  with  arrows. 

8.  Blood  flowed  profusely  from  hb  wounds 
thus  inflicted  by  the  arrows.  He  kx)ked 
like  a  hill  of  red  chalk  after  a  shower  of 
rain. 

9.  O  mighty-armed  hero,  seeiw  my 
charioteer  thus  pierced  and  enfeebled  by  the 
arrows  of  Salya,  with  the  reins  still  in  hb 
hands  I  cheered  him. 

10.  O  descendant  of  Bharata,  (at  thb 
time)  a  certain  person  quickly  came  to  my 
car  and  addressed  me  like  a  friend« 

11.  O  hero,  O  Yudhisthira,  know  he 
appeared  (to  me)  to  be  a  servant  of  Ahuka« 
and  he  delivered  to  me  a  message  front 
him  (Ahuka)  in  a  sad  and  choked  voice. 

12.  (He  said),  "O  hero,  the  king  of 
Dvvarka,  Ahuka,  has  said  this  to  you.  **  O 
Keshava,  hear  what  your  father's  frieiul 
has  said. 

13.  O  descendant  of  Vrisni  race,  O 
irripressible  hero,  Salya  came  to  Dwarka 
in  your  absence,  and  by  main  force  he  has 
killed  the  son  of  Sura  (Vasodeva,  Krbhna's 
father). 

14.  O  Janarddana,  therefore  there  is  no 
need  of  flghting  here.  Cease  fighting  and 
defend  Dwarka.  This  is  (now)  your  prin* 
cipal  duty." 

15.  Having  heard  his  words,  my  hear^ 
became  heavy  and  I  could  not  ascertain 
what  I   should  do  and  what  I  should  not. 

16.  O  hero,  having  heard  of  this  great 
evil,  I  mentally  censured  Satyaki,  Valadevar 
and  also  the  great  car- warrior  Pradyumma. 

17.  O  descendant  of  Kum,  havin|r 
reposed  on  them  the  duty  of  protecting 
Dwarka  and  my  father,  1  had  come  to  the 
destruction  of  Saubha, 

18 — 19.  I  asked  myself  in  sorrow^  **  Da 
that  slayer  of  foes  Valadeva,  Satyaki,  the 
son  of  Kukmini,  f  Pradyumna)  the  greatly 
powerful  Chanidesnna,^  Samba  and  others 
five  ?    O  best  of  men,  if  they  were  aliTe, 

20.  Even  the  wtelder  of  thunder  (Indra) 
codd  not  have  klDed  the  son  of  Sura  (mjr 
fattier).  It  is  evident  the  son  of  Sura  is 
dead ;  it  is  also  evident  that  the  othen 


VANA   PARVA. 


33 


21.  With  Valadeva  at  their  head  have 
all  lost  their  lives.  This  is  my  firm  belief." 
I  was  again  and  again  filled  with  the 
thoiight  of  their  destruction.  I  was  over- 
whelmed with  grief,  O  great  king,  but  I 
again  faught  with  Salya. 

32.  O  great  king,  O  hero,  I  now  saw  the 
son  of  Sura  (my  father)  himself  falling  from 
the  Saubha  (car).  At  this  sight  I  tainted 
away. 

23.  O  ruler  of  men,  my  father  appeared 
like  Yayati  when  he  (that  king)  losing  all  his 
virtues  fell  down  towards  earth  from  heaven, 

24.  I  saw  my  father  falling  like  a  lumi- 
nary whose  merit  is  lost,  his  headgear  pale 
and  loosly  flowing  his  hair  and  dress  dis- 
ordered. 

25.  O  son  of  Kunti,  thereupon  my 
Saranga  bow  fell  from  my  hand  ;  I  fainted 
away  and  sat  down  on  the  side  of  the  car. 

26.  O  descendant  of  the  Bharata  race, 
seeine  me  in  a  swoon  on  the  car  and  one 
like  dead,  my  soldiers  all  exclaimed,  "  Oh" 
and  "Alas!" 

27.  My  father  with  out-stretched  arms 
and  legs  appeared  like  a  bird  dropping 
from  the  sky. 

28.  O  mighty-armed  hero,  when  he  was 
thus  falling,  the  nostile  warriors  with  lances 
and  axes  in  their  hands  began  to  strike  him 
grievously.     At  this  my  heart  trembled. 

29.  O  hero,  regaining  my  consciousness 
soon  after,  I  did  not  find  them  in  that  great 
battle  either  the  (car)  Saubha  or  the  enemy 
Salya,  or  my  old  father. 

30.  I  then  concluded  in  my  mind  that 
it  was  nothing  but  illusion.  Thereupon 
regaining  my  senses,  I  again  began  to 
discharge  hundreds  of  arrows. 

Thus  ends  th$  twenty  first  chapter ^  the 
destruction  of  Saubha  in  the  Arjunabhiga- 
mana  of  the  Vana  Parva. 


CHAPTER   XXII. 

(ARJUNABHIGAMANA  PARVA) 
— Continued. 

Krishna  said  i— 

1.  O  best  of  the  Bharata  race,  then  tak- 
ing up  my  beautiful  bow,  I  began  to  cut  off 
with  my  arrows  the  heads  of  the  enemies  of 
the  celestials  from  the  (car)  Saubha. 

2.  I  began  to  discharge  from  the  Saranga 
(how)  many  excellent  arrows  of  the  forms  of 
snakes,- each  capable  of  going  to  a  great 
Height  and  each  possessing  great  energy. 

3.  O  perpetuator  of  the  Kuru.  race,  I 
could  not  dien  see  the  Saubha,ioz  it  had  then 


disappeared  on  account  of  the  illusion 
(displayed  by  the  Danava).  I  became  as- 
tonished. 

4.  O  descendant  of  Bharata,  O  great 
king,  the  host  of  Asuras  of  fearful  visages 
and  hair  then  sent  up  a  loud  roar  as  I  was 
waiting  for  it  (Saubha). 

5.  In  that  great  battle,  I  then  with  the 
object  of  destroying  them,  fixed  on  my  bow- 
string the  weapon  capable  of  piercing  the 
foes,  if  only  their  voice  could  be  heard. 
Thereupon  their  roarings  ceased. 

6.  But  all  those  Danavas  that  had  sent 
up  that  shout  were  killed  by  my  those 
arrows,  which  were  as  blazing  as  the  sun 
and  which  were  capable  of  striking  (at  a 
foe)  if  only  his  voice  could  be  heard. 

7.  O  great  king,  when  the  shout  (of  the 
Danavas)  ceased  at  one  place,  it  arose  at 
another  place.  There  also  I  sent  up  my 
arrows. 

8.  O  descendant  of  Bharata,  in  this  way 
the  Asuras  sent  up  roars  from  all  the  ten 
quarters,  above  and  across.  But  they  were 
all  killed  by  me. 

9.  O  hero,  bewildering  my  eyes,  and 
going  to  Pragyotisha  the  Saubha,  capable  of 
going  every  where  at  will,  reappeard  again. 

10.  Thereupon  those  aeents  of  destruc- 
tion, the  Danavas  of  fearful  forms  suddenly 
covered  me  with  a  great  shower  of  rocks. 

11.  O  king  of  kings,  he  tried  to  ki!l 
me  again  and  again  by  showers  of  rocks ; 
and  I  looked  like  an  ant-hill  covered  with 
those  rocks. 

12.  O  kin^,  being  covered  with  those 
rocks  along  with  ipy  horses,  charioteer,  (car 
with)  flagstaff,  I  altogether  disappeared  from 
the  view. 

13.  Thereupon  the  foremost  heroes  of 
the  Vrisni  race  who  were  in  my  army  were 
seized  with  panic,  and  they  suddenly  began 
to  fly  in  all  directions. 

14.  O  king,  seeing  me  In  that  state,  the 
heaven,  the  sky  and  the  earth  were  all  filled 
with  exclamations  of  **Oh"  and  "Alas". 

15.  O  king,  my  friends,  afflicted  with 
sorrow  and  grief,  then  wept  and  wailed  in 
sorrowful  hearts. 

16.  O  hero,  O  undeteriorating  one, 
delight  filled  the  hearts  of  the  enemies  as 
sorrow  filled  those  of  my  men.  I  heard  of 
this  after  I  had  defeated  the  enemy. 

17.  Then  wielding  the  thunder,  the 
favourite  (weapon)  of  Indra,  which  is  (ever) 
capable  of  grinding  stones,  I  destroyed  that 
entire  mass  of  rocks. 


34 


MAIIABIIARATA. 


1 8.  O  great  king,  my  horses,  afflicted 
with  the  weight  of  the  rocks  and  ahnost  at 
the  point  of  death,  stood  trembling. 

19.  Seeing  me,  all  my  friends  rejoiced 
A«  men  are  rejoiced  on  seeing  the  sun  rising 
in  the  sky  After  dispersing  the  clouds. 

20.  Seeing  my  horses,  afflicted  with  the 
weight  of  the  rocks  and  almost  at  the  point 
of  death,  my  charioteer  spoke  to  me  in 
words  suitable  to  the  occasion. 

31.  "O  descendant  of  the  Vrisni  race, 
behold  there  stays  Salya,  the  lord  of  Saubha, 
Do  not  disregard  him.     Exert  yourself, 

22.  O  mighty-armed  Keshava,  abandon 
all  mildness  and  consideration  for  Salya. 
Kill  him, — do  not  allow  him  to  live  (any 
longer). 

23.  O  hero,  O  slayer  of  your  enemies, 
a  foe  should  be  killed  with  all  exertion.  Even 
a  weak  enemy  should  not  be  disregarded  by 
a  strong  man, 

24.  Even  if  he  is  at  his  feet,  not  to 
speak  of  one  who  dares  fo  stay  in  battle. 
O  best  of  men,  O  lord,  put  forth  every  exer* 
tion 

25 — 26.  And  conquer  him.  O  best  of  the 
Vrisni  race,  O  hero,  do  not  make  any  fur* 
ther  delay.  That  one  is  not  to  be  killed  by 
milder  means.  In  my  opinion  he  can  never 
be  a  friend  who  devastated  Dwarka  and  who 
is  now  fighting  with  you.**  O  son  of  Kunti, 
hearing  such  words  of  my  charioteer 

27.  And  knowing  that  what  he  had  said 
was  true,  I  aeain  engaged  myself  in  the 
fight  with  the  intention  of  killing  Salya  and 
destroying  his  Saubha  (car). 

28 — 29.  O  hero,  telling  Daruka  **Stay  for 
SL  moment,"  I  then  in  that  Danava -destroy- 
ing battle  fixed  on  my  bow-string,  my 
favourite  fire- weapon  of  celestial  origin,  of 
blazing  splendour  of  irresistible  force,  of 
great  effulgence  and  of  bursting  energy, 
incapable  of  being  ever  baffled,  and  cap- 
able of  penetrating  into  every  thing. 

30 — 32.  "Destroy  Saubha  with  all  the  ene- 
mies that  are  in  it  '*'  and  saying  this,  after 
having  inspired  it  with  Mantras^  I  hurled  in 
anger  with  the  strength  of  my  arms  the 
greatly  powerful  discus  which  reduces  to 
ashes  all  the  Yakshas,  Rakshas,  Danavas 
and  kings  born  in  impure  races  and 
which  is  as  sharp-edged  as  the  razor,  which 
is  without  stain  as  Yama  himself,  which  is 
imcomparablc  and  which  kills  all  enemies. 

33.  Rising  into  the  sky,  the  Sudharsana 
(discus)  seemed  to  look  like  the  exceedingly 
effulgent  sun  at  the  end  of  the  Yuga. 

34.  Approaching  the  city  of  Saubha^  the 
spiend  lur  of  which  hid  disappeared,  it  went 
right  through  it  as  a  saw  divides  a  tall  tree. 


35.  Cut  in  twain  by  the  force  of  the 
Sudharsana t  tlie  Saubha  fell  like  thetcity  ti 
Tripiira  shaken  by  the  weapon  of  the  great 
God  (Siva). 

36.  Wlien  ihe  Saubha  fell,  the  discus  came 
(back)  to  my  hand.  Taking  it  up,  I  once 
more  hurled  it  with  great  force,  saying  '*Go 
to  Salya.'* 

37.  Thereupon  it  suddenly  cut  SsA)^ 
in  twain  who  was  at  the  point  of  hurling  a 
great  club  in  that  great  battle.  WttU  lU 
effulgence  it  soon  set  the  foe  (Salya)  ablaze. 

38.  When  that  brnve  warrior  was  killed 
by  my  bow,  the  disheartened  Danavai 
fled  in  all  directions,  exclaiming^  *'0b'* 
and  •'  Alas.'^ 

39.  Tliereupon  taking  my  chariot  in 
front  of  the  city  oi  Saubha,  I  cheerfully  blew 
my  conch  and  gladdened  the  hearts  of  iny 
friends. 

40.  Seeing  their  city  as  high  as  the 
peak  of  the  Meru  (mountain)  with  its 
palaces  and  gate-ways  utterly  destroyed  and 
all  ablaze  ^in  fire),  the  Danavas  all  fled  in 
fear. 

41.  Having  thus  killed  Salya  and  des* 
troyed  Saubha,  I  returned  to  the  Anarthas 
and  delighted  my  friends. 

42 — ^43.  O  king,  O  slayer  of  hostile 
heroes,  this  is  the  reason  why  I  cx>uld  not 
come  to  Hastinapur.  If  I  had  come  Duryo- 
dhana  would  not  have  been  alive  and  "the 
gambling  match  would  not  have  taken  place. 
What  can  I  do  to-dny  T  It  is  difficult  to 
stop  the   water  when  the  dam  is  broken.'* 

Vaishampayana  said  :— 

44.  Having  thus  spoken  to  the  Kurus, 
that  handsome  slayer  of  Madhu,  that  fore- 
most of  men,  that  mighty-armed  hero, 
saluting  the  Panda vas,  was  prepared  to  go 
away. 

45.  The  mighty-armed  hero  was  salu- 
ted in  return  by  king  Dharmaraja  Yudhis- 
thira.  And  the  mighty-armed  Bhima  also 
smelt  the  crown  of  his  head. 

46.  He  was  embraced  by  Arjuna  ;  and 
the  twins  (Nakula  and  Sahadeva)  saluted 
him  with  all  reverence.  He  was  duly 
honoured  by  Dhaumya  and  worshipped 
by  Draupadi  with  her  tears. 

47.  Causing  Subhadra  and  Abhimanyu 
to  ascend  his  golden  car,  Krishna,  being 
duly  worshipped  by  the  Pandavfts,  ascended 
it  himself. 

48.  Consoling  Vudhisthira.Krifihna  start* 
ed  for  Dwarka  on  his  car  which  was  ai> 
effulgent  as  the  sun  and  tb  vih\th  were 
yoked  (his^hor^cs)  Saibhya  and  Sugriva, 


VANA   PARVA. 


►•5 


4^.  When  ihe  hero  of  the  Dasarha  race 
li-id  jjone  away,  Dhristadyumna,  the  sort  of 
Prisata,  taking  with  him  the  son  of  Draupadi 
started    for    his   own    city. 

50.  After  seeing  the  Pandavns  the  king 
of  Chedi,  Oiiristaketu  also,  taking  his  sister 
iKarenumati,  the  wife  of  Nakula)  started 
tor  his  beautiful  city,  named  Suktamati. 

51.  O  descendant  of    Bharata,  the    Kai- 
keyas  also,   with    the  permission  of    Kunti's 
immeasurably   energetic   son    (Yudhisthira) 
and    having    reverentially    saluted    all    the 
Pandivas  went  away. 

52.  Though  the  Brahmanas,  the  Vaisyas 
and  the  (other)  inhabitants  of  his  kingdom, 
were  repeatedly  requested  to  go,  but  they 
did  not  leave  the  Panda vas. 

53.  O  king  of  kings,  O  best  of  the 
Bharata  race,  the  crowd  of  people  that 
surrounded  those  high-souled  men  the 
( Panda  vas)  in  the  forest  of  Kamyaka  was 
extraordinary. 

54.  Hounouring  those  high-souled  Brah- 
tnanas,  Yudhistlura  in  due  time  ordered 
his  men  to  •*  Make  ready  the  chariots.'* 

Thus  ends  the  twenty  second  chaffer,  the 
destruction  of  the  Saubha  in  the  Arj  unabhi- 
gamana  of  the  Vuna  Parva, 


CHAPTER  XXIII. 

(ARJUNABHIGAMANA  PARVA)— 

Continued. 

VaiBhampayana  said  i— 

I — 2.  When  the  chief  of  the  Dasarhas 
had  gon^  away,  Yudhisthira,  Bhima,  Ar- 
juna,  the  twins  (Nakiila  and  Sahadeva), 
Krishna  (Draupadi)  and  the  priest  (Dhau- 
mya )  ascending  costly  chariots  yoked 
with  excellent  horses,  departed  for  another 
forest.  Tlie  heroes,  each  looking  like  the 
lord  of  spirits  (Siva,)  distributed  (at  the 
time  of  their  departure)  Nishkas  of  gold, 
cloth  and  kine  to  the  Bramhanas,  learned  in 
Sikha,  Akshara  and  Mantras. 

3.  Twenty  body-guards  followed  them 
armed  with  bows,  bowstrings,  blazing  weap- 
ons, shafts,  arrows  and  other  engines  of 
destruction. 

4.  Taking  the  clothes,  the  ornaments, 
the  nurses  and  the  maid -servants,  Indra- 
seni  soon  followed  (the  princes)  on  another 
chariot. 

5.  Thereupon  the  high-souled  citizens, 
approaching  that  best  of  Kurus,  walked 
rou^d  him.  The  principal  Brahmanas  of 
Kurujangala  cheerfully  saluted  him. 


6.  Dharmaraja  (Yudhisthira)  together 
with  his  brothers  saluted  them  checrtully 
in  return.  Seeing  the  concourse  of  the 
people  of  Kurujangala,  the  virtuous- minded 
king  stayed  there  for  some  time. 

7.  The  high-souled  hero,  the  foremost 
of  the  Kurus,  telt  for  them  as  a  father  feels 
for  his  sons  j  and  they  too  felt  for  the  Kuru 
chief  as  sons  feel  for  their  father. 

8.  That  great  crowd  (of  the  people  of 
Kurujangala)  coming  near  the  Kuru 
chief  stood  around  him.  O  king,  over- 
whelmed with  shame  and  with  tears  in  their 
eyes,  they  all  exclaimed,  **  Alas,  O  lord," 
**  Alas,  Oh  Dharmal" 

9.  (They  said),  '*  You  are  the  chief  of 
the  Kurus,  you  are  our  king, — we  are  your 
subjects.  O  Dharmaraja,  where  do  30U 
go  leaving  all  these  citizens  and  the  in- 
habitants of  the  country  (your  kingdom) 
as  a  father  leaves  his  sons. 

10.  Fie  on  the  cruel -hearted  son  of 
Dhritarastra  !  Fie  on  the  evil-minded  ton 
of  Suvala  (Sukani)  !  Fie  on  Kama  !  O 
ruler  of  men,  those  sinful  wretches  always 
wish  evil  to  you  who  are  so  firm  in  virtue. 

11.  O  virtuous-minded  Dharmaraja  of 
extraordinary  deeds,  having  yourself  foun- 
ded the  matchless  city  of  Indraprasthn 
having  the  splendour  of  the  city  of  the  great 
god  (Kailash),  where  do  you  go  leaving  us  f 

12.  O  virtuous-minded  Dharmaraja, 
leaving  that  matchless  Sabha,  built  by  Mo}  a, 
w^ich  possesses  the  splendour  of  the  celes- 
iim  Sabha,  which  is  like  a  celestial  illusion 
itself  and  which  is  ever  guarded  by  the 
celestials  themselves,  where  do  you  go?" 

13.  To  them  in  a  loud  voice  said  Vivatsa 
(Arjuna),  learned  in  the  rules  of  Dharma, 
Artha  and  Kama,  "  By  living  in  the  forest 
the  king  (Yudhisthira)  intencs  to  lake 
away  the  fame  of  his  enemies. 

14.  O  men,  with  the  Brahmanas  at  your 
head,  all  learned  in  Dharma  and  Artha^ 
going  to  the  ascetics,  separately  and  each 
praying  for  their  grace,  represent  to  llicm 
what  is  for  your  supreme  good." 

15.  O  king,  at  these  words  of  Arjuna, 
the  Brahmanas  and  t1ie  men  of  other  r»nh  rs 
saluted  him  cheerfully  and  walked  round  that 
foremost  of  all  virtuous  men. 

« 

16.  Then  bidding  farewell  !o  the  son  of 
Pritha  (Yudhisthira),  Vrikodara  (Biiinia) 
Dhananjaya  and  Jajmaseni  (Draupadi)  and 
the  twins  (Nakula  and  Sahadeva),  they 
at  the  command  of  Yudhisthira,  ^^nrrowfully 
retunjed  to  their  respective  house  in  the 
kingdom. 

Thus  ends  ihe  t\j,v7fy  third  chapter,  tht 
departure  of  the  n'tisens,  in  ihe  Arjuna* 
bhigamana  of  the  Vaua  Parra, 


3^ 


MAIiABHARATA. 


ch:apter  XXIV. 

(ARJUNABHIGAMANA  PARVA) 
— Continued. 

Vaisliampayana  said  :— 

I.  They  having  gone,  the  virtuous-soul- 
ed  son  of  Kunti,  Yudhisthira,  of  firm  vows 
addressed  all  his  brothers. 

2 — 3.  *'  We  shall  have  to  live  in  this 
lonely  forest  for  twelve  years ;  do  you  find 
out  in  this  huge  forest  a  spot,  charming, 
auspicious  and  abounding  in  many  deer, 
birds,  flowers  and  fruits,  and  filled  with  pious 
men,  where  we  may  live  happily  for  all  these 
years." 

4.  Being  thus  addressed,  Dananjaya 
replied  to  the  pious  and  intelligent  (Yudhis- 
thira)  having  honored  him  as  if  he  were 
his  spiritual  guide. 

Aijnna  said  :— 

5.  You  have  respectfully  worshipped 
the  old  and  great  Rishis  ;  there  is  nothing 
on  this  earth  which  is  unknown  to  you. 

6.  O  best  of  the  Bharatas,  you  have 
always  worshipped  the  Brahmanas  of  great 
austerities  such  as  Dwaipayana  and  Narada, 

7.  Who,  having  controlled  over  senses, 
always  wander  over  all  the  regions  from 
the  region  of  the  celestials  to  those  of 
Brahma,  Gandharvas  and  Apsaras. 

8.  You  know  well,  without  any  doubt, 
the  opinions  of  all  the  Brahmanas ;  you 
know,  O  king,  the  prowess  of  all. 

9.  You  know  also,  O  king,  what 
<5onduces  to  our  well-being ;  and  wherever 
you  wish,  O  great  king,  we  shall  fix  our 
habitation. 

ID.  Here  is  the  lake  called  Dwaitavanat 
resorted  to  by  the  pious,  abounding  in  many 
flowers  and  fruits,  charming  and  inhabited 
by  birds  of  diverse  species. 

II.  If  you  please,  O  king,  we  would 
like  to  live  here  for  twelve  years ;  do  you 
think  otherwise  7 

Yndliistliira  said  :— 

12.  I  do  fully  approve  of  what  you  have 
said.  O  Partha,  let  us  repair  to  that  sacred 
and  celebrated  lake  Dwaitavana* 

Vaishampayana  said:— 

13,  Thereupon  the  pious  sons  of  Pandu, 
followed  by  numberless  Brahmanas  all  re- 
paired to  the  holy  lake  Dwaitatana, 

14 — 15.  The  Brahmanas,  some  offering 
sacrifice  to  the  fire,  some  without  it,  some 
engaged  in  the  study  of  the  Vedas,  some 
depending  upon  alms  and  some  living  in  the 


forest, — all  these  numberless  Brahn^nas 
as  well  as  hundreds  of  Mahtmas  of  accom- 
plished ascetic  piety  and  hard  austerities 
surrounded  Yudhisthira. 

16.  And  setting  out  with  these  nan- 
berless  Brahmanas  the  Bharata  chiefs,  the 
sons  of  Pandu,  entered  the  holy  and  the 
charming  forest  of  Dwaiia. 

17.  The  king  saw  that  huge  forest 
covered,  at  the  end  of  summer,  with  Shalas 
palms,  mangoes,  Afadhukas,  Nifas,  Ka^ 
damvast  Sarjas,  Arjunas,  Kamikarta 
clothed  with  flowers ; 

18.  And  peacocks,  Datyukas,  Chakoras, 
Varhins  and  Kokilas  sat  on  the  top  of  the 
highest  trees  and  emitted  their  sweet  notes. 

19.  In  that  forest  the  king  (also)  saw 
the  leaders  of  elephant-herds,  gigantic  like 
hills  with  temporal  juice  trickling  down  in 
the  season  of  rut  and  accompanied  by  herds 
of  she-elephants. 

20.  And  approaching  the  picturesque 
Bhogavati  (Saraswati)  he  saw  many  ascetics 
of  accomplished  piety  in  that  forest  m  the 
hermitages  of  pious  (Rishis)  of  purified  soub 
and  wearing  bark  and   matted-locks« 

21.  Thereupon  descending  from  his 
chariot,  the  king,  the  foremost  of  the  pk>us, 
with  his  brothers  and  followers,  entered  the 
forest  like  India  of  immeasurable  prowess 
entering  heaven. 

22.  With  a  view  of  seeing  the  truthful 
king  many  Charanas  and  Siddhas  approa- 
ched him ;  and  the  dwellers  of  the  forest 
stood  encircling  that  highly  intelligent  chief 
of  kings. 

23.  Then  saluting  all  the  Siddhas  nnd 
being  adored  by  them  in  return  like  a  king 
or  a  god,  that  foremost  of  the  pious,  accom- 
pained  by  all  the  leading  twice-boms,  en- 
tered (the  forest). 

24.  And  being  worshipped  in  return  by 
those  pious  ascetics  who  had  approached 
him  that  pious  and  high-souled  king,  sat 
down  with  them  at  the  foot  of  a  huge  tree 
covered  with  flowers  like  her  father  Panda 
in  the  days  of  yore. 

25.  Bhima,  Krishna  (Draupadi),  Dhanan* 
jaya,  the  twins  and  all  their  retinue  alt 
wearied  and  leaving  conveyances  sat  on  all 
sides  of  that  foremost  of  kings. 

26.  The  huge  tree,  bent  down  with  the 
weight  of  creepers,  with  those  five  iUostrtous 
bowmen  sitting  under  it  for  rest,  appeared 
like  a  mountain  with  five  gigantic  elephants 
resting  at  its  side. 

Thus  ends  the  twenty  fourth  chapter^  ibt 
Pandavas*  entrance  into  the  Dvfaitm^4uu^ 
in  the  Arjunabhigamana  of  the  VetMt* 
Parva, 


VANA   PaRVA. 


37 


CHAPTER   XXV. 

(ARJUNABHIGAMANA  PARVA) 

— Continued. 

Vaishampayana  said  :— 

I,  Having  arrived  at  that  forest  those 
princes  resembling  Indra,  (formerly)  used 
to  happiness,  (but  now)  labouring  under 
misfortune,  began  to  sport  in  that  §acred 
forest  of  Shala  trees  washed  by  Saraswati. 

a.  In  that  forest,  that  king,  the  fore- 
most of  the  Kurus,  began  to  please  all  the 
Yotis,  Munis  and  all  the  leadmg  Brahma- 
nas  by  offering  them  excellent  fruits  and 
roots. 

3.  And  their  highly  energetic  priest 
Dhaumya,  like  a  father,  began  to  perform 
for  those  Pandavas  living  in  the  forest,  the 
sacrificial  rites  (in  honour  of  their  departed 
manes)  of  Ishti  and  Paitreya, 

4.  The  old  Rishi  Markandeya,  of  pro- 
fuse and  inereasing  energy,  approached  as 
a  guest  to  the  hermitage  of  the  illustrious 
Pandavas  who  had  repaired  there  on  the 
loss  of  their  kingdom. 

5.  The  high-minded  Kuru  chief  Yudhis- 
thira  of  incomparable  energy  and  prowess 
welcomed  that  great  ascetic,  who  had  come 
there  gifted  with  the  effulgence  of  blazing 
fire  and  worshipped  by  the  celestials. 

6.  Seeing  Draupadi,  Yudhisthira,  Bhi- 
ma  and  Arjuna  in  the  midst  of  the  ascetics, 
that  illustrious  and  omniscient  ascetic  of 
incomparable  prowess,  smiled  thinking  of 
Rama  in  his  mmd. 

7.  The  pious  Yudhisthira  who  was  beside 
himself  (with  grief)  said  : — **  All  these 
ascetics  are  sorry  for  seeing  me  here  ;  why 
is  it  that  you  alone  smile,  as  if  in  delight, 
before  all  these?" 

Kariandeya  said:— 

8.  I  am  not  delighted,  O  my  child,  but 
I  am  struck  with  amazement ;  nor  (Xofi'i 
hau'rhtiness  begotten  of  delight,  possess  me. 
Seeifie  your  calamity  to  day  I  think  of  Dasa* 
ratha^^  son-  Rama  of  truthful  vows. 

9.  O  son  of  Pritha,  at  the  behest  of  his 
sire  he  (Rama)  resided  in  the  forest ;  I  saw 
hkn  in  the  days  of  yore  wandering  with 
his  bow,  at  the  summit  of  the  mount 
Rishyamuka. 

10.  The  high-souled  and  innocent  son 
of  Dasaratha,  resembling  the  thousahd- 
eved  Deity,  the  lord  of  Yama  and  the 
siayer  of  Namuchi,  lived  in  the  forest  at 
the  command  of  his  father  and  for  the 
satisfaction  of  his  duty. 


11.  He  was  equal  to  Sakra  in  prowess, 
high-minded  and  invincible  in  warfare,  still 
he  had  to  range  the  forest,  renouncing 
pleasure ;  therefore,  none  should  act  unrigh- 
teously thinking  **  I  am  powerful." 

12.  Having  conquered  by  truth  this 
earth  bounded  by  seas  the  kings  headed  by 
Nabhaga  and  Bhagiratha  obtained,  O  my 
son,  all  the  regions  hereafter.  Therefore, 
none  should  act  unrighteously  thinking  **  I 
am  powerful." 

13.  O  foremost  of  men,  for  forsaking 
his  kingdom  and  wealth,  the  pious  and 
truthful  king  of  Kashi  and  Karusha  was 
called  a  mad -dog.  Therefbre,  none  should  act 
unrighteously  thinkmg  **  I  am  powerful." 

14.  O  best  of  men,  O  son  of  Pritha,  for 
satisfying  the  ordinances,  laid  down  by 
the  Creator  himself  in  the  Vedas,  the  seven 
pious  Rishis  shone  brilliantly  in  the  sky. 
Therefore,  none  should  act  unrighteously, 
thinking  "  I  am  powerful." 

15.  Behold,  O  king,  O  foremost  of  men, 
(even)  the  powerful  elephants,  having  tusks 
as  huge  as  the  mountain  tops,  do  not 
pass  by  the  laws  of  the  Creator.  Therefore 
none  should  act  unrighteously,  thinking, 
'  I  am  powerful.' 

16.  Behold,  O  king  of  men,  all  creatures 
act  according  to  the  laws  (of  their 
species)  as  laid  down  by  the  Creator.  There- 
fore none  should  act  unrighteously  thinking, 
"  I  am  powerful." 

17.  O  son  of  Pritha,  you  have  excelled 
all  men  in  truth,  piety,  decorum  and 
modesty  ;  your  fame  and  energy  are  brilli- 
ant as  fire  or  the  sun. 

18.  O  great  king,  having  spent  the  pain- 
ful days  of  your  exile  in  the  forest  as 
promised,  you  shall  again  snatch  from  the 
Kauravas  your  blazing  prosperity  by  dint 
of  your  own  energy. 

Vaisliampayana  said  :— 

10.     Ha vinj'-  addressed  these  words  to  him 
^  tlie  ascetics   with  friends,  the 


.a  . 


great   Kishi   saluting  Dhaumya  and  all  the 
Pandavas,  proceeded  towards  the  north. 

Thus  ends  the  twenty  fifth  chapter,  the 
Pandavas^  entrance  into  the  Dwaitavana^ 
in  the  Arjunabhigamana  of  the  Vana 
Parva. 


58 


MAIIABIIARATA. 


CH  APTTR    XXVI. 

(ARJUiNABHlGAMANA    PARVA) 
— Continued, 

Vaishampayana  said:— 

1.  The  high-minded  Pandavas  while 
residing  in  the  forest  of  Dwatta  that  great 
forest  was  filled  with  Brahmanas. 

2.  Resounding  always  and  all  over  with 
the  recitations  of  the  Veda,  the  laKe  of  the 
forest  became  as  holy  as  the  region  of 
Brahma. 

3.  The  sounds  of  Yajus,  Riks,  Saman 
and  other  words  uttered  by  the  Brahmanas, 
were  exceedingly  charming. 

4.  The  Vedic  recitations  of  the  high- 
minded  Brahmanas,  mingling  with  twang 
of  the  bows  of  the  sons  of  Pritha  brought 
about  a  delightful  union  of  the  Brahmana 
and  Kshatrya  customs. 

5.  Thereupon  one  evening  (the  Rishi) 
Vaka  of  the  Dalvya  family  addressed  the 
ion  of  Kunti,  the  pious  king  Yudhisthira 
seated  in  the  midst  of  the  Rishis, 

6.  "Behold,  O  Partha,  O  Kuru  chief, 
in  this  forest  Dwaita  the  hour  of  the 
ascetic  Brahmanas  for  performing  Homa 
when  the  (sacred)  fires  nave  all  been  en- 
kindled. 

7 — 8.  Being  protected  by  you,  they 
of  firm  vows,  are  observing  their 
religious  rites  in  this  sacred  (forest). 
Bhrigu  and  Angiras  together  with 
Vashfstha  and  Kashyapa,  the  renowned 
sons  of  Agastya,  the  offspring  of  Atri,  all 
of  excellent  vows,  in  fact,  all  the  leading 
Brahmanas  of  the  world  are  united  with 
you. 

9.  O  son  of  Pritha,  O  son  of  Kunti,  O 
descendant  of  Kuru,  hear  along  with  your 
brothers  what  I  speak  to  you. 

10.  Brahma-energy  combined  with  Ksha- 
trya-energy,  Brahma-prowess  united  with 
Kshatrya-prowess,  when  rendered  strong, 
might  consume  the  enemies  as  fire  united 
with  the  wind  consumes  the  forest. 

11.  O  my  son,  O  king-,  one  should  never 
be  wHhout  a  Brahmana,  if  he  wishes  to  con- 
quer thb  world  and  the  next  for  long.  Hav- 
ing giot  a  Brahmana,  well-versed  in  religion 
and  worldly  affairs  and  cleansed  of  passron 
and  folly  a  king  destroys  his  enemies. 

12.  Having  governed  his  subjects,  the 
King  Vali  performed  those  duties  that  lead 
to  salvation  and  didjiotJcDOw  of  any  other 
means  in  this  world  than  the  Brahmanas. 

13.  It  was  for  this,  that  all  the  desires  of 
the    Asura    (Vali)    Virochana's    son,   were 


satisfied  and  his  wealth  was  even  inex(iaus< 
tible.  Having  obtained  (Che  entire)  earth 
through  the  instrumentality  of  the  Brah- 
manas, he  met  with  destruction  when  he 
began    to  oppress    (people), 

14.  The  earth  with  her  wealth,,  never 
worships  him  for  long,  as  her  lord,  who  is 
without  a  Brahmana.  The  earth  howe\^e^ 
surrounded  by  the  sea  worships  him  who  is 
governed  by  a  Brahmana  and  is  instruct^ 
by  him  regarding  his  duties. 

15.  Like  an  elephant  without  a  driver 
in  battle,  the  strength  of  a  Kshatrya,  with, 
out  a  Brahmana,  decreases. 

16.  Incomparable  is  the  sight  of  a  Bralj- 
mana  and  the  might  of  a  Kshatryas  ;  when 
they  proceed  in  unision  the  whole  world  is 
delighted. 

17.  As  fire  rendered  stronger  by  the 
wind  destroys  straw  and  wood,  so  kings 
united  with  Brahmana^  destroy  (all  thbr) 
enemies. 

18.  An  intelligent  man,  for  acquiring 
what  he  has  not  got  and  for  multiplying^  what 
he  has  got,  should  take  the  advice  <rf  ihc 
Brahmanas. 

19.  Therefore  for  obtaining  what  you 
have  not  got  and  muhiplying  what  you  have 
got  and  for  spending  that  on  proper  objects 
and  persons,  do  keep  with  you  a  Brah- 
mana of  fame,  wise,  experienced  and  wcH- 
versed  in  the  knowledge  of  the  Vedas. 

20.  O  Yudhisthira,  you  have  always 
highly  respected  the  Brahmanas,  it  is  for 
this  that  your  reputation  shines  briiiiandy 
in  the  three  worlds. 

Vaishampayana  said:— 

21.  Then  all  the  Brahmanas,  who  were 
with  Yudhisthira,  adored  Vaka  of  Dalv\-a 
family  ;  and  hearing  him  eulogize  Yudhis- 
thira they  were  greatly  delighted. 

22 — 25.  Dwaipayana,  Narada,  Jama- 
dagniya,  Pithusrava,  Indradyumna,  B|)a- 
laki,  Krrtachetas.  Sahasrapat,  Karnasra- 
vas,  Munja.  Lavanashwa,  Kashyapa. 
Harita,  Sihulakarna,  Agnivishya,  Sau- 
naka,  Kritavak,  Suvak,  Vrihadashya, 
Vibhavasu,  Urdharetas,  V»rishamitra, 
Suhotra,  Hotravahana, — all  these  and  many 
other  Brahmanas  of  firm  vows  worshipped 
Vudhishthira  like  celestial  sages  Mx»rship- 
ping  Purandara  in  the  celestial  region. 

Thus  ends  the  twenty  sixth  chapter^  ihi 
Pandavas*  entrance  into  the  Divaitavana^  in 
the'^Arjunabhigamana  of  the  Vana  Parva* 


YANA   PARVA. 


^9 


CHAPTER    XXVI  1. 

(ARJUNABHIGAMANA  PARVA)- 

Continued, 

Vaishampayana  said  :— 

1.  Thereupon  the  sons  of  Pritha  with 
Draupadi  banished  to  ihe  forest,  sat  one 
evening,  stricken  with  grief  and  sorrow 
and  began  to  talk  with  one  another. 

2.  The  beloved,  beautiful,  learned  and 
faithful  Draupadi  addressed  the  following 
words  to  the  pious  king  ^Yudhisthira). 

Draupadi  said  :— 

3.  No  feeling  for  us  exists  in  the  mind 
of  that  vile,  vicious-souled  and  cruel  son 
of  Dhritarastra. 

4.  For,  that  vicious-minded  one,  O  king, 
having  sent  you  along  with  me  to  tne 
forest  clad  in  deer-skin,  feels  no  mortifica- 
tion. 

5.  For,  the  heart  of  that  one  of  impious 
deeds  is  made  of  steel  since  he  could  address 
harsh  words  to  his  pious  eldest  brother. 

6.  Having  brought  you,  who  are  used 
to  happiness,  to  such  a  miserable  plight 
that  vicious-souled  wretch  delights  with  his 
friends, 

7 — 8.  O  descendant  of  Bharata,  O  king, 
when  clad  in  deer-skin  you  set  out  for  the 
forest,  only  four  vicious  wights  did  not  shed 
fears  ; — Duryodhona,  Kama,  the  evil-mind- 
ed S  ikuni  and  the  fierce  and  vicious  brother 
DusliHshana. 

9.  O  foremost  of  the  Kurus,  the  other 
Kurus  filled  with  sorrow,  shed  tears  from 
their  eyes. 

10.  O  great  king,  seeing  this  your  bed 
and  recollecting  what  you  had  before  1 
grieve  for  you,  who  do  not  deserve  misery 
and  have  been  brought  up  in  every  luxury. 

11.  Thinking  of  that  ivory  seat  in  your 
court  crested  with  jewels  and  seeing  this 
seat  of  Kusa  grass  grief  assails  me. 

12.  I  saw  you  in  your  court  surrounded 
by  the  kings;  seeing  you  without  kings  how 
can  my  mind  have  peace  ? 

13.  O  descendant  of  Bharata,  I  am 
beside  myself  on  seeing  you  pasted  with 
mud,  you,  gifted  with  the  effulgence  of 
sun  whom  1  saw  before  pasted  with   sandal. 

14.  O  king  of  kings,  I  see  you  now  clad 
in  bark,  whom  1  saw  before  clothed  in 
^Hite  silken  raiment. 

^5«  (Formerly)  pure  food  of  every  kind 
^^'  taken  from  your  house,  on  golden 
pUtes  to  thousands  of  Brahmanas. 


16.  O  lord,  best  food  was  given  by 
you  to  ascetics,  the  lionseless  and  those 
leading  domestic  lives,  like  an  accomplished 
king. 

17.  Formerly  living  in  your  palace  you 
had  thousands  of  plates  filled  with  evei'y 
kind  of  food  and  used  to  worship  the  Brah- 
manas,  satisfying  every  desire  of  theirs. 

18 — 21.  Not  beholding  all  these,  how 
can  my  heart,  O  king  have  peace !  Thy 
youthful  brothers,  adorned  with  ear-rings, 
were  lormerly  treated  by  cooks  with  sweet 
and  skilfully  prepared  dishes — I  now  be- 
hold them  all,  unused  to  misery,  in  the  forest 
living  on  the  produces  of  the  forest.  My 
mind  finds  no  peace,  O  lord  of  men. 
Beholding  this  Bhimasena  sorry  and  living 
in  forest,  and  thinking  over  this,  does  not 
your  mind  in  proper  timtj  become  wrath- 
ful,— Bhimasena  who  used  to  perform  all 
actions  unaided. 

22.  Beholding  him  stricken  with  sorrow 
who  was  used  to  all  happiness,  surrounded 
by  numerous  conveyances  and  clothed  in 
costly  raiment,  why  does  not  your  anger 
blaze  up  7 

23.  Beholding  him  in  the  forest  why  does 
not  your  anger  blaze  up, — this  great  one  is 
prepared  to  slay  all  ICurus  in  battle. 

24 — 25.  In  honour  of  your  promise 
Vrikodara  bears  all  this;  this  Arjuna 
though  possessed  of  two  hands  is  equal  %• 
Arjuna  of  a  thousand  arms  for  light  ha«d- 
edness  in  discharging  arrows;  he  is  equal 
to  Yama  at  the  end  of  Vuga ;  humbled  by 
the  prowess  of  whose  weapons  all  the 
kings, 

26.  Waited  upon  the  Brahmanas  in  your 
sacrifice,  O  great  king.  Beholding  this 
foremost  of  men  worshipped  of  Dcvap  and 
Danavas, 

27.  Arjuna  stricken  with  anxiety,  decs 
not  your  mind  become  worked  with  anger? 
O  kmg,  beholding  Partha  used  to  happi- 
ness and  unworthy  of  ujisery,  living^in  the 
forest, 

28.  Your  anger  is  not  excited.  I  am 
stricken  with  wonder  for  this,  O  Bharata, 
who,  mounted  on  a  single  car,  vanquished 
men  and  serpents. 

29.  Beholding  him  in  the  forest  why 
is  not  your  anger  excited  7  He  was  honour* 
ed  with  the  present  of  various  vehiclei, 
horses  and  elepiiants  ; 

36.  He,  the  slayer  of  foes,  wrested 
wealth  by  force  from  various  other  kines 
and  discharges  with  one  velocity  kuodrea 
of  shafts ; 

31.  Is  not  your  mind  worked  up  wfdi 
ire  beholding  him  in  exile  7    Beholding  him 


40 


MAHABIIARATA 


fair,  nble-bodied,  3'oulhful  and  the  best  of 
swordsmen  t 

32 — ^35.  Nakula  in  exile  does  not  your 
anger  blaze  up  7  Beholding-,  O  Yudhisthira, 
O  king,  the  heroic  and  handsome  son  of 
Madri,  Sahadeva,  in  exile  do  you  forgive 
(them)  7  Beholding,  O  king  of  men,  these 
Nakul  and  Sahaoeva,  unworthy  of  misery, 
stricken  with  grief  does  not  your  anger  blaze 
up?  Beholding  me  in  the  forest  born  in  the 
race  of  Drupada,  the  daughter-in-law  of 
the  great  Pandu,  sister  of  Dhristadyumna, 
the  devoted  spouse  of  a  heroe,  do  you  for- 
give them,  O  king? 

36.  Forsooth,  O  foremost  of  Bharatas. 
you  have  no  anger,  since  beholding  me  and 
your  brothers  your  mind  is  not  pained. 

37.  This  is  the  saying  of  Srmiti,  that 
in  this  world  there  is  not  a  Kshatrya  who 
is  without  anger — but  in  you  do  1  behold 
today    the  contradiction. 

38.  The  Kshatrya  who  does  not  manifest 
his  energy  in  proper  hour  is  disregarded 
by  all  creatures,  O  son  of  Pritha. 

39.  Therefore  you  should,  by  no  means, 
vouchsafe  your  forgiveness  to  the  enemies ; 
forsooth,  by  your  energy  you  may  destroy 
them  all. 

40.  So  that  Kshatrya  too  becomes  un- 
popular  with  all  and  meets  with  destruction 
both  In  thb  world  and  in  the  next,  whose 
anger  is  not  appeased  when  the  time  for 
forgiveness  comes. 

Thus  ends  the  twenty  seventh  chapter, 
the  words  of  Draupadif  in  the  Arjunabht' 
gamana  of  the  Vana  Parva, 


C'H  A  P  T  E  R  X  X  V  1 1  J. 

(ARJUNABHIGAMANA  PARVA)— 

Continued, 

Braupadi  said:— 

1.  On  this  is  cited  as  an  example  the 
ancient  history  relating  to  the  conversation 
between  Prahlada  and  Vali  the  son  of 
Virochana. 

2.  One  day  Vali  accosted  his  grand- 
father Prahlada,  the  king  of  Asuras  and 
Danavas,  endued  with  great  wisdom  and 
well- versed  in  duties  (saying). 

Vali  said  :— 

3.  Does  forgiveness  lead  to  well-being, 
O  father,  or  prowess  or  eitergy?  I  have 
great  doubt  in  this  ,*  father,  teUme  who  am 
msking  yotib 

4.  Tell  me»  without  any  doubt,  O  you 
conversant  with  duties,  wnatever  leads  to 
well-beings  I  shall  bey  duly  all  your 
command. 


DranpadiSsaid  :— 

5.  Being  thus  accosted  the  wise  grand* 
father,  conversant  with  all  truths,  replied  at 
length  for  the  removal  of  his  doubts. 

Prahlada  saidir— 

6.  Do  you  learn,  my  son,  these  two 
truths  without  any  doubt — neither  does 
prowess  always  lead  to  well-being  nor  docs 
torgiveness. 

7.  He  who  forgives  alwa^^s,  O  my  son, 
suffers  many  evils — servants,  strangers  and 
enemies  always  disregard  him. 

8.  No  one  does  ever  bow  to  him  ;  per- 
petual forgiveness  therefore,  O  my  son,  is 
avoided  by  the  learned. 

9.  Disregarding  him  his  servants  con- 
tract many  vicious  habits  ,*  all  those  evil- 
minded  men  try  to  deprive  him  of  his 
wealth. 

10—12.  Those  vicious  servants  also  ap- 
propriate to  themselves  his  conveyances, 
clothes,  ornaments,  dress,  beds,  seats,  food, 
drink  and  other  articles  of  use.  They  do  not 
at  the  behest  of  their  master,  give  to  othen 
things  they  are  commanded  to  do.  Nor 
do  they  treat  their  tfiaster  with  that  respect 
which  is  his  due.  Disregard  in  this  world  is 
worse  than  death. 

13.  O  my  child,  sons,  servants  atten- 
dants and  even  strangers  use  harsh  words  to 
such  a  forgiving  person. 

14.  Disregarding  him  even  they  wish 
to  have  the  wife  of  a  forgiving  person  and 
his  wife  too  does  whatever  she  likes. 

15.  The  pleasure-loving  servants,  ff  a 
slight  punishment  is  not  meted  out  to  thetn, 
contract  all  sorts  of  vices  and  the  widced 
always  injure  such  a  master. 

16.  These  and  various  Jother  evils  attend 
always  upon  the  forgiving.  Listen »  O  son 
of]  Virochana,  |to  (other)  evils  that  beset  a 
person  that  never  forgivesl 

17 — 18.  If  an  angry  person,  always  be- 
set by  the  quality  of  darkness,  inflicts 
punishments,  by  this  own  energy,  upon 
deserving  and  non -deserving  persons,  ot  is 
alienated  from  his  friends  and  hated  by 
outsiders  as  well  as  his  own  relations. 

19.  Such  a  man  who  insults  otha*sis 
subject  to  loss  of  wealth,  disregard,  misery 
and  hatred  and  creates  enemies. 

20.  A  man,  in  anger,  inflicts  various 
punishments  upon  people  and  is  soon  dep- 
rived of  his  wealth,  life  and  even  kinsmen. 

21.  People  are  afraid  of  him  who  abuses 
his  power  equally  upon  his  benefactor  and 
enemy,  as  the  inmates  of  a  house  are  of  a 
snake. 


VANA  PARVA. 


41 


22.  How  can  good  betide  him  of  whom 
the  people  are  afraid — forsooth  do  the 
people  injure  him  as  soon  as  they  find  a 
hole. 

23.  Therefore  people  should  not  be 
always  angry  or  mild  ;  they  should  exhibit 
their  anger  or  mildness  in  proper  hours. 

24.  He,  who  is  forgiving  in  proper  hour, 
and  angry  when  the  occasion  arises,  attains 
to  happiness  both  in  this  world  and  in  the 
next. 

25.  Hear,  I  shall  now  describe  to  you 
the  hours  of  forgiveness  as  pointed  out  by 
the  learned  and  which  should  always  be 
followed. 

26.  If  your  former  benefactor  commits 
a  heinous  offence  you  should  forgive  him 
considering  his  former  benefaction. 

27.  Those  that  commit  an  offence  out 
of  ignorance  or  foolishness  should  be  for- 
given— for  people  cannot  always  easily 
attain  to  learning. 

28.  Those  crooked  men,  who  having 
committed  an  offence  wittingly  plead  ig- 
norance should  be  punished  even  if  their 
offence  be  trifling. 

29.  The  first  offence  of  all  men  should 
be  forgiven  ;  when  they  commit  the  second, 
however  insignificant  it  might  be  they 
should  be  punished. 

30.  If  a  person  unknowingly  commits 
an  offence — he  should  be  pardoned,  it  is 
said,  after  having  made  a  proper  enquiry. 

31.  Strength  might  be  vanquished  by 
forgiveness,  weakness  might  be  vanquished 
by  forgiveness  ;  there  is  nothing  which  for- 
giveness cannot  accomplish,  therefore  for- 
giveness is  truly  fiercer. 

32.  Considering  his  own  strength  or 
weakness  one  should  act  with  reference  to 
time  or  place ;  nothing  is  successful  that  is 
not  taken  in  hand  with  reference  to  time 
or  place  ;  therefore  wait  for  place  or  time  ; 
sometimes,  offenders  should  be  forgiven  for 
fear  of  people. 

33.  These  have  been  described  as  the 
proper  hours  of  forgiveness  ;  and  at  other 
times  besides  these  one  should  exhibit  his 
prowess. 

3i.  I  therefore  consider,  O  king,  this  to 
be  the  time  when  you  should  display  your 
might  to  the  avaricious  sons  of  Dhrita- 
rastra  who  always  injure  others. 

35.  This  is  not  the  time  for  showing 
forgiveness  towards  the  Kurus ;  when  the 
hour  for  showing  might  arrives,  it  behoves 
you  to  display  it>-^. 

36.  The  humblegym^fpfgiving  person 
is  always  neglected;  while ^^^<^^   ^^^  ^^ 


V 


powerful  assnil  others  ;  he  is  the   king   who 
takes  recourse  to  both  in  proper  time. 

Thus  ends  twenty  eighth  chapter,  the  woids 
of  Draupadi^  in  the  A/jni.a>higamana  of 
the  Vana  Parva. 


CHAPTER   XXIX. 

(ARJUNABHIGAMANA  PARVA)— 

Continued, 

TudMstliira  said  i— 

1.  Anger  is  the  destroyer  of  mankind 
and  anger  again  places  them  in  prosperity  ; 
consider.therefore,  O  highly-intelhgenl  lad), 
that  anger  is  the  root  of  prosperity  and  ad- 
versity. 

2.  Prosperity  crowns  him,  O  beautiful 
lady,  who  destroys  anger  ;  and  the  greatly 
terrible  anger  brings  on  his  adversity  who 
cannot  always  control  it,   O  fair  one. 

3.  Anger  is  in  this  world,  the  root  of  the 
destruction  of  mankind  ;  how  can,  one  like 
me  indulge  in  anger  which  brings  about  the 
destruction  of  the  world  ? 

4.  The  angry  man  commits  a  sin;  the 
angry  man  murders  his  preceptor ;  the  angry 
man  insults  his  elders  with  harsh  words. 

5.  The  angry  man  cannot  distinguish 
what  should  be  and  should  not  be  said  by 
him  ;  there  is  nothing  which  cannot  be  said 
or  done  by  an  angry  man. 

6.  From  anger  a  man  may  kill  one  who 
should  not  be  killed  and  adore  one  that 
should  be  slain  ;  an  angry  man  may  even 
despatch  his  own  self  to  the  abode  of  Yama. 

7.  Beholding  these  evils,  anger  is  con- 
quered by  one  desirous  of  excellent  well- 
being  both  in  this  world  and  in  the  next. 

8.  Why  should  persons  like  myself  in- 
dulge in  that  anger  which  has  been  con- 
trolled by  persons  of  tranquil  mind;thin- 
kinp^  this,  O  Oraupadi,  my  anger  is  not 
excited. 

9.  One,  that  dees  not  act  against  a  person 
whose  anger  has  been  exciteH,  saves  hi  nself 
and  others  from  great  fear — in  fact  he  is  tl.e 
physician  of  both. 

10.  When  a  weak  man  when  oppressed 
by  others  is  angry  with  those  that  are  more 
powerfult  he  bnngs  about  his  own  ruin. 

1 1 .  There  is  no  region  hereafter  for  such 
a  man  who  deliberately  brings  about  his 
own  destruction ;  therefore  it  is  saki,  O 
Draupadi,  that  a  weak  man  sliould  control 
his  anger. 


1 

I 


J 


43 


MAIfABIlARATA^ 


12.  Ai>J  the  wise  mni\  too,  who  though 
oppressed  does  not  allow  his  anger  to  be 
excited,  rejoices  in  the  next  world  for  having 
tiuMted  his  persecutor  with  indifference. 

.^3-  For  this,  it  is  said  that  a  wise  marx 
w  lether  he  be  stron«r  or  weak,  should  always 
forgive  his  persecutor,  even  if  he  is  in  diffi- 
culty. 

14.  The.  pious  alwn^'s  praise  him,  O 
Knshn.i  (Oraupadi),  who  has  conquered  his 
anger;  it  is  held  by  the  pious  that  the 
Jioiiest  and  forgiving  man  is  always  vic- 
torious. 

^5—18.     Truth  is  superior  t»  untruth  and 
gentle  to  cruel   conduct ;    why  should  I,  for 
slaying  Suyodhana,    display  that   anger   of 
miny    evils,     renounced   by    the   virtuous? 
1  he    far-seeing  s-iges    regard  him  as  a  man 
ot  character  in  whom  anger   does  not  exist; 
the    le.irned    men,    seeing  the    real   things,' 
always  regard  him  as  a  man  of  character  who 
restrains  his  rising  wrath.  O  you  of  fair  hips, 
the  angry   man  does   not  observe    the   real 
state  of  things ;  the  angry  man  does  not   see 
his  way  nor  regard  persons. 

19.  The  nngry  man  kills  those  who 
should  njt  be  killed  ;  he  even  slays  his 
preceptor ;  therefore  a  man  of  character 
should  always  leave  off  anger  at  a  distance. 

20.  The  man  that  is  possessed  by  anger 
does  not  «aslly  acquire  generosity,  dignity, 
bravery,  skill  and  other  accomplishments 
Qt  a  real  man  of  character. 

2r.  Renouncing  anger  a  man  cnn  dis- 
play  his  true  energy,  whereas  it  is  difficult, 
O  highly  wise  one,  for  an  angry  man  to 
display  energy  at  the  proper  hour. 

22.  Anger  is  regarded  by  the  illiterate 
as  equivalent  to  energy, --anger  h.as  been 
driven  to  niankmJ  for  the  destruction  of  the 
world. 

•V  J  '^^'®  person,  who  wishes  to  behave 
with  decorum,  sfiould  renounce  anger  ;  even 
one  who  has  forsaken  the  virtues  0I  his  own 
arder^  does  not  indulge  in  anger. 

J4.  Light-minded  fools  might  transgress 
all  these,  but  O  faultless  d  imsel,  how  can 
persons  like  myself  (transgress). 

2$.  U  there  were  not  persons  amongst 
minfcim!  equ.-il  to  the  earth  in  forgiveness 
there  would  be  no  peace  amongst  them 
but  perpetual  dissensions  engendered  bv 
anger.  **  ^ 


27—29.  If  the  man  wlicn  v-iHIw-cl  b.^ 
another  vilifies  him  in  returrr^^tl^  STurS 
man  returns  his  injuries  ;  if  the  ch^^S 
man  chastises  in  return  ;  if  fathers  kiK^ 
heir  sons  and  sons  il^eir  fathers ;  "ndtf 
husbands  destroy    their    wives    a^d^^^ 

fchs  tl^rt '  •''^^^""  can.  OKrisC 
births  take  place  in  this  world   where   anger 

that    birth   of  creatures   in   this     world,     b 
dependent  upon  peace. 

rJ^'     [f.  ^^^  .  kings   yeild     to    dinger.     O 

In  *^-  1  'i"^^''  ^""8^^  ^"  destruction 
and  distress  of  mankind.  «-"«i 

earth  ^^T^^ -^^'V^''^  forgiving  like  the 
earth  are  seen  m  this  world,  it  is  llierefore 
H.at^^creatures  are   born    and   enjoy'^'J;^. 

.  ,32.  O  fair  damsel,  in  every  form  of 
mjury  persons  should  forgive ;  it  is^S 
that  the  birth  of  cn.atures^  is  due  to  ^e 
forgiveness  of  mankind. 

I  33.  He  is  considered  as  an  excellent  and 
learned  person  who,  having  conouerexl  hb 
anger,  always  shows  his  forgiven^ven 
when  msulted,  oppressed  and  excited  by  a 
strong  man.  ^  "j  a 

who,  though  powerful  (conquers  his  an^r, 
while   he   that   is    angry,     is    foolish     and 

meets  w.th  ruin  botlfii;  this  world  and  "., 
the  next.  " 

•  ^^1*  ^^  a»\>JIustr^tion  of  this,  the  follow- 
tng  liy.nn.  O  Krishna,  in  honor  of  t he  foT- 
giving,  has  been  s.ing  by  the  high-soulc^ 
and  ever-forgiving  Kashyapa.  ^^'"•ea 

36.  Forgiveness  is  virtue,  forgiveness 
is  sacrifice  forgiveness  is  the  Vedas  f^ 
giveness  is  Sruti ;  he  who  knows  all  tKirL 
capable  of  forgiving  all.  ^ 

;    ^7*   .Po^riveness  is  Brahma,   forgiven^jss 
IS   truth,     forgiveness   is   the    accumuIa^S 
and  future  (ascetic)  ment.  forgivene^  U     ^ 
devout  penance  and   forgiveness   is   purity^ 
and  by  forgiveness  the  universe  is  sustain^! 
38.     Forgiving     persons    attain     to    the 
regions  of  those  conversant  with  the  rituaf-T 
of  Uiose  well-versed   with    the    knowlede^ 
of  Brahman  and  those  of  ascetics  ^^ 


26.  If  the  injured  persons  were  to  return 
their  mjunes ;  if  one  admonished  by  his 
«tipc*riors  were  to  chasiise  his  superioi^  io 
reiiint,  the  result  would  be  the  desiruct?^ 
of  all  creatures  and  sin  would  take   its   root 


39.  Persons  performing  Vedic  rites  as 
well  as  those  performing  other  rituals  attain 
to  o  her  regions  ;  whereas  forgiving  persons 
r/d  or B^iU'^"^  adorea^r.gi|„P  .-n^,-:: 

40.  Forgiveness  is  the  ener^  of  tko 
ertei^etic  ;   forgiveness  is  th«  ^.nU^l    ',^ 

^  ?^7Smna5^irrt'.hhil :  forgiveness 
mind. 


IS  the  canti  ol  of 


7 


/ 


; 


VANA   PARVA. 


43 


4T,  How  can.  O  Krishna,  the  persons 
like  me  renounce  such  forjriveness  in  which 
Are  established  Brahma,  truth,  wisdom  and 
the  three  worlds. 

42.  Even,  knowing  all,  persons  should 
alwaj's  forgive;  whoever  forgives  everything 
attains  to  Brahma. 

43.  This  world  belongs  to  the  forgiving, 
the  other  world  also  belongs  to  ll»e  forgiving, 
they  obtain  honors  here  and  holy  blessed- 
ness in  the  next. 

44.  Those  persons,  whose  anger  is  over- 
powered by  forgiveness,  attain  to  the  higher 
regions  ;  therefore  forgiveness  is  considered 
the  highest  (virtue). 

45.  These  verses  were  always  chanted 
by  Kashyapa  in  honor  of  the  forgiving ; 
hearing  these  verses  of  forgiveness,  be 
pleased  and  be  not  angry,  O  Draupadi. 

46.  Our  grandfather,  the  son  of  Sa4i- 
tmu,  worships  peace,  as  well  as  Krishna, 
the  son  of  Devaki. 

47.  The  preceptor  and  Vidura,  (known 
as)  Kshattwa  both  speak  of  peace;  Kripa 
as  well  as  Sanjaya  also  speak  of  peace. 

48.  Somadatu,  Yuyutsa,  Drona's  son  as 
well  as  our  grandfather  Vyasa  daily  speak 
of  peace. 

49.  Being  led  by  all  these  towards  peace 
the  kjing  will  return  us  the  kingdom  ;  if 
he  yeiids  to  temptation  he  will  meet  with 
destruction. 

50.  A  dreadful  time  has  set  in  to  bring 
about  the  misfortune  of  the  Bharatas  ;  from 
some  time  before  this  has  been  settled  con- 
clusion, O  fair  damsel. 

51.  Suyodhana  does  not  deserve  king- 
dom and  therefore  he  does  not  know  forgive- 
ness ;  I  deserve  it  and  therefore  forgiveness 
has  taken  possession  of  me. 

52.  Forgiveness   and   humility  are     the 

Sualities  of  the  self-controlled  and  constitute 
»e  eternal    virtue  and     I   shall    therefore 
adopt  them. 

Thus  ends  the  twenty  ninth  chapter ^  the 
conversation  between  Draupadi  and 
Yudhisihira  in  the  Arjunabhigamana  of 
the  Vana  Parva. 


CHAPTER    XXX. 

(ARJUNABHIGAMANA  PARVA)— 

Continued, 

Draupadi  said:— 

'-.    I  bow  to   Dhnlri    and   Vidhatri    who 
^ave  thus  bewildered  my  sense ;  you   think 


otherwise  from  your  father  and  grandfather 
regarding  what  you  have  got  to  bear. 

2.  By  actions  men  are  placed  in  diffe- 
rent situations  of  life  ;  consequences  of  ac- 
tion, arc  inevitable,  from  ignorance  people 
desire  for  the  liberation  from  action. 

3.  A  man  does  not  even  attain  prospe- 
rity in  this  world  by  virtue,  gentleness,  for- 
giveness, straight-forwardness  and  fear  of 
censure. 

4.  Or  else,  O  descendant  of  Bharata, 
this  unbearable  mislorlune  would  not  have 
befallen  you.  who  are  so  unworthy  of  it  and 
your  brothers  of  great   energy. 

5.  Neither  then,  nor  even  now,  O  des- 
cendant of  Bharat.i,  has  anything  appeared 
to  you  dearer  than  virtue — which  is  dearer 
to  you  even  than  your  life. 

6.  That  your  kingdom  is  for  virtue  'and 
your  life  even  is  for  virtue,  is  known  by 
Brahmanas,  superiors  and  even  celestials. 

7.  You  can  abandon  Bhimasena,  Arjuna 
these  twin  sons  of  Madri  along  with  my- 
self, i  think,  but  you  can  never  renounce 
virtue. 

8.  I  have  heard  from  elders  that  a  king 
protects  virtue  and  virtue  in  return  pro- 
tects him — but  mctliinks  it  does  not  protect 
you. 

9.  O  best  of  men,  like  a  shadow  follow- 
ing a  man,  you  with  a  singleness  of  purpose 
always  follow  virtue. 

10.  You  have  never  disregarded  your 
equals,  inferiors  and  superiors  ;  obtaining 
even  the  entire  universe  your  pride  never  in- 
creased. 

11.  O  son  of  Pritha,  with  Swahas  and 
Swaddhas  and  other  forms  of  uorshTp  you 
ever  adore  the  Brahmanas,  the  celestials 
and  the  Pitris, 

12.  O  son  of  Pritha,  you  have  always 
pleased  the  Brahmanas  by  gi anting  all 
their  desires ;  the  Yotis,  the  ascetic  s,  the 
householder  ascetics,  have  always  been  fed 
by  you  on  golden  plates  where  (myself;  have 
distributed  food. 

13.  You  always  give  food  and  gold  to 
Vanaprasthas :  there  is  nothing  In  your 
house  which  you  cannot  bestow  upon  the 
Brahmanas. 

14.  Having  distributed  duly,  O  king, 
all  to  the  guests  in  the  Vishwadeva  sacrifice 
that  is  solemnised  in  your  hou^e  for  your 
peace  you  live  upon  what  remains. 

15.  JshfiSf  Pnsfiubaudhas,  sacrifice  for 
obtaining  the  gratification  of  desires  and 
ordinary  household  ceremonies,  Paka  sacri- 
fices and  various  othfcr  rites  are  daily  per- 
formed in  your  hou^e. 


44 


MAHABAIIRATA. 


16.  Even  in  this  huge  solitarjr  forest 
frequented  by  robbers,  living  in  banishment, 
deprived  of  your  kingdom  your  virtue  has 
suffered  no  decrease. 

17.  The  Ashwamedha,  the  Rajshyua, 
Pundarika,  the  Gosava — all  these  great 
sacrifices  requiring  large  gifts  have  been 
celebrated  by  you, 

18.  O  king,  by  your  perverse  understand- 
ing, in  your  deafeat  at  the  gambling  match 
you  lost  your  kingdom,  wealth,  weapons 
your  brothers  and  even  myself. 

19.  How  could  your  mind,  simple,  gentle, 
liberal,  modest  and  trutliful  as  you  are,  be 
drawn  to  the  vice  of  gambling  ? 

20.  Beholding  this  your  calamity  and 
misfortune  my  sense  is  bewildered  and 
mind  overwhelmed. 

21.  I  shall  cite  here  an  old  historical 
incident  as  an  illustration  that  men  are 
subject  to  the  will  of  Providence  and  not 
to  themselves. 

22.  The  Lord  Ishana  ordains  before- 
hand, with  reference  to  weal  and  woe, 
happiness  and  misery,  of  all  creatures  like 
a  seed. 

23.  O  heroe  among  men,  O  king,  as  a 
wooden  figure  is  made  to  move  its  limbs  by 
the  wire-puller  so  are  all  these  creatures 
(made  to  act  by  the  lord.) 

24.  O  descendant  of  Bharata,  pervading 
all  creatures,  like  ethereal  space  the  Provi- 
dence ordains  its  happiness  or  misery. 

25.  Like  a  bird  tied  with  a  string  all 
creatures  depend  upon  God  ;  they  all  live  in 
dependence  upon  God  not  upon  others ;  nor 
are  they  their  own  masters. 

26.  Like  a  pearl  set  on  a  string,  a  bull 
tied  by  a  rope  passing  through  its  nose,  or  a 
tree  fallen  from  the  bank  into  the  middle  of 
a  river 

27.  All  creatures  follow  the  ordinances 
of  the  Creator  for  they  are  identical  with 
Him  and  live  in  Him  ;  they  are  not  subject 
to  themselves  and  cannot  pass  an  hour 
independently. 

28.  Ignorant  as  they  are,  creatures  are 
not  masters  of  their  own  happiness  or 
misery ;  despatched  by  the  Providence  they 
either  go  to  heaven  or  hell. 

29.  As  light  straws  are  brought  to  the 
subjugation  of  the  strong  wind,  so  all  crea- 
tures, O  descendant  of  Bharata,  depend 
upon  the  Creator. 

30.  Again,  performing  actions  right  or 
wrong  and  pervading  the  universe,  the  Lord 
exists  but  is  not  perceived  by  any  (who  can 
say)  ^'T/ihu  God:' 


31.  This  phj'skral  body  is  merely  tiie 
instrument  of  God  by  which  the  Lortlcn- 
gages  them  in  actions,  the  fruits  of  wkkfa 
are  either  good  or  bad. 

32.  Behold  the  power  of  the  illusive 
energy  by  which  he  makes  them  kill  ^ 
fellows. 

33.  This  is  seen  in  a  different  light  by 
the  sages  seeing  the  real  truths  ;  they  appear 
to  them  in  a  different  light  like  the  rays  of 
the  sun, 

34- ,  Ordinary  people  see  all  those  things 
m  a  different  view ;  the  Lord  creates  and 
destroys  them  in  a  different  way. 

35.  As  one  can  break  a  piece  of  inaaive 
senseless  wood  with  wood,  stone  with  stone 
and  iron  with  iron, 

36.  So,  O  Yndhisthira  the  Self-create, 
divine  Grandsire  spreading  his  tllsuive 
energy  destroys  creatures,  with  creatures, 

37.  Like  a  child  playing  with  his  crea- 
tures, creating  and  destroying  them. 

38*  O  king,  the  Providence  behaves 
towards  the  creatures,  like  a  father  or 
mother  ;  like  an  ordinary  person  he  (some* 
times)  seems  to  be  angry  towards  them 

39.  Seeing  elderly,  well-behaved  and 
modest  persons,  in  distress  and  the  vicious, 
in  happiness,  i  am  beside  myself  with 
thought. 

40.  O  son  of  Pritha,  seeing  your  misfor- 
tune and  the  prosperity  of  Suyodhana,  I 
blame  the  Providence  who  sees  such  an  in- 
equality. 

41.  Conferring  prosperity  upon  the  wily 
avarcious  son  of  Dhritarastra,  who  trans- 
gresses the  sacred  scriptures,  and  injures 
virtue,  what  fruit  shall  the  Creator  reap  7 

42.  If  the  act  done  follows  the  performer 
then  forsooth,  the  God  himself  is  contami* 
nated  with  the  sin  of  every  action. 

43.  If  the  sin  consequent  upon  actions 
does  not  touch  the  doer  then  the  individnf I 
power  is  the  cause  and  I  grieve  for  those 
who  are  weak. 

Thus  ends  the  thirtieth  chapter,  the  ten* 
versntion  between  Draupadi  and  Ytulhis' 
thira,  in  the  Arjunahhigamana  of  tfti 
Vana  Parva. 


VANA   PARVA. 


4* 


CHAPTER  XXXI. 

(ARJUNABHIGAMANA  PARVA)— 

Continued^ 

Yadhistliira  said  :— 

1.  O  Yajmaseni,  your  speech  is  sweet, 
clear  and  full  of  nice  expressions  ;  we  have 
listened  to  it ;  you  speak  of  atheism. 

2.  O  princess,  1  never  act  being  desirous 
of  tlie  fruits  thereof  ;  I  distribute  (a  thing) 
which  should  be  distributed  and  I  perform 
a  sacritice  which  should  be  performed. 

3.  I  perform,  as  best  as  I  can,  O  Krishna, 
what  a  householder  should  do,  not  caring 
(or  the  fruits  (of  ray  actions). 

4.  O  fair  lady,  I  act  piously  not  for 
getting*  the  fruits  of  virtue  but  for  not 
transgressing  the  Vedas  and  seeing  the 
conduct  of  the  pious. 

5 — 6.  My  mind  and  nature,  O  Krishna, 
are  naturally  bent  upon  virtue;  that  vile 
trader  of  virtue,  the  worst  of  the  virtuous, 
who  wishes  to  reap  the  fruits  of  virtue,  does 
never  obtain  them ;  nor  does  a  vicious- 
rainded  person,  for  his  scepticism,  who 
doubts  a  virtuous  act,  having  accomplish- 
ed it, 

7.  From  the  evidence  of  the  Vedas  I 
say: — '*  You  should  never  doubt  virtue; 
tlie  person  doubting  virtue  is  destined  to  be 
born  amongst  the  brutes'*. 

8.  A  weak-minded  man  who  doubts 
religion,  virtue  and  the  words  of  the  Rishis, 
is  precluded  from  the  regions  of  immortality 
and  bliss  as  the  Sudras  are  from  the  Vedas. 

9.  O  large-minded  lady,  one  studving 
the  Vedas,  virtuous,  and  born  in  a  high 
race,  (though  young)  is  considered  aged  by 
the  pious  royal  saints. 

10.  That  vicious-minded  one,  who  trans- 
gresses the  scriptures  and  doubts  virtue 
is  regarded  as  lower  even  than  the  Sudras 
and  robbers. 

11.  You  have  seen  with  your  own  eyes 
the  great  ascetic    Markandeya  of    incom- 

E arable  magnanimity  come  to   us   who  has 
een  rendered  immortal  by  virtue. 

12.  Vysa,  Vasistha,  Maitreya,  Narada 
p>masha,  Suka  and  all  other  Rishis  have 
become  of  pure  souls  by  virtue. 

.I3«  You  yourself  see  all  these  endued 
with  celestial  asceticism  capable  of  cursing 
Of  blessing  and  superior  even  to  the 
celestials. 

'4'  O  sinless  lady,  these  sages,  equal 
*o  the  Rishis  and  who  can  see  what  is 
^ntten  in  the  Vedas,  describe  virtue  as  the 
wcmoit  duty. 


15.  You  should  not,  O  blessed  queen, 
with  a  foolish  mind  either  doubt  or  censure 
the  Providence  or  (His  act). 

16—17.  The  fool,  who  doubts  religion 
and  disrefi^ards  virtue  and  being  proud  of 
the  proof  of  his  own  reasoning,  does  not 
receive  it  from  others,  considers  all  the&e 
sages  who  look  upon  the  future  as  present, 
like  mad  man.  He  considers  the  external 
world  as  conducive  to  the  gratification  of 
senses  and  is  blind  to  everythmg  else. 

18.  Whoever,  doubts  religion  has  no 
expatiation  of  his  sin  ;  that  wretched  and  vile 
person  feels  anxiety  (here)  and  does  not 
attain  to  the  regions  (of  bliss)  hereafter. 

19.  That  stupid  person,  who  does  not 
regard  evidences,  who  vilifies  the  interpre- 
tation of  the  Vedic  texts,  and  who  commits 
sin  under  the  influence  of  lust  and  cove« 
teousness,  is  doomed  to  hell. 

20.  O  blessed  lady,  he  however,  who, 
with  faith  and  without  any  doubt  jfollows 
religion,  attains  to  eternal  bliss  in  the  next 
world. 

21.  That  stupid  person,  who  trans* 
gresses  the  evidences  of  the  Rishb,  who  does 
not  follow  religion  and  who  transgresses  all 
the  scriptures,  never  obtains  bliss  in  any 
life. 

22.  For  him,  O  fair  lady,  who  disregards 
the  words  of  the  Rishis  and  does  not  care 
for  the  evidence  of  the  pious,  neither  this 
world  nor  the  next  exists. 

23.  Doubt  not,  O  Krishna,  the  ancient 
religion  which  is  followed  by  the  good  and 
formulated  by  the  omniscient  and  omni- 
potent Rishis. 

24.  O  Draupadi,  virtue  is  the  only  raft 
and  nothing  else  to  those  who  wish  to  ^o 
to  heaven,  like  a  ship  to  the  merchant  wish- 
ing to  cross  the  ocean. 

25.  O  blameless  lady,  if  the  pieties 
practised  by  the  virtuous  had  no  fruits  then 
this  world  would  have  been  enshrouded  by 
by  infamous  darkness. 

26.  None  woultl  have  followed  eman-. 
cipation,  none  would  have  cared  for  the 
acquisition  of  knowledge  or  even  of  wealth 
anU  people  would  have  lived  like  beasts. 

27 — 28.  If  devout  penances,  life  of  celi- 
bacy, sacrifice,  the  study  of  the  Vedas,  charity 
and  honesty — these  were  fruitless  then  people 
would  not  have  practised  virtues,  generation 
after  generation.  If  all  the  actions  had 
been  fruitless  a  terrible  confusion  would 
have  set  in. 

29.     Why  do  the  Rishis,  the  gods    the 
Gandharbas,  the  Asuras  and  the  Rakshasas 
who  are  lords  of  them^lves,  with  love  prac- 
tise virtues  7 


46 


MAIIAB1IARATA. 


30.  Considering  for  certain  that  Provi- 
dence is  the  giver  of  fruits  in  virtue,  they 
practise  virtues  ;  O  Krishna,  for  them  is 
eternal  bliss. 

31.  Whereas  the  fruits  of  knowledge 
and  ascetic  observances  are  seen,  virtue  and 
vice  can  never  be  devoid  of  fruits. 

32.  Recollect,  O  Krishm,  the  ctrcums- 
tances  of  your  binh,  ns  you  have  heard  and 
also  the  manner  in  which  the  powerful 
Dliristadyumna  was  born. 

33.  These  are  sufficient  proofs,  O  you 
of  sweet  smiles ;  the  self-controlled  reap 
the  fruits  of  acts  and  are  satisfied  with  a 
little. 

34.  Ignorant  and  stupid  persons  are  not 
Satisfied  even  with  much  and  they  have  no 
happiness  begotten  of  virtue  for  them  in  the 
next  world. 

3?^.  The  fruits  of  the  holy  acts  laid  down 
in  the  Ved^s  as  well  as  of  sinful  acts,  the 
root  and  the  destruction  of  actions,  O  fair 
lady,  are  mysteries  even  to  the  celestials. 

36.  These  are  not  known  to  all  ;  ordi- 
nary people  are  ignorant  of  these  ;  he  does 
not  follow  in  a  thousand  Kalpa  the  well- 
l^ing  of  the  celestials. 

37.  These  are  kept  (in  secrecy)  by  the 
celestials — for  their  illusive  energy  is  mys- 
terious ;  those  Brahmanas  that  have  con- 
quered their  aspirations,  those  that  have 
built  up  their  hopes,  those  whose  sins  have 
been  burnt  down  by  ascetic  observances, 
those  who  have  got  contented  minds,  can 
observe  these. 

38.  For  not  seeing  the  fruit  you  should 
not  doubt  religion  or  the  gods  ;  you  should 
perform  sacrifices  assiduously  and  charities 
without  any  insolence. 

3Q,  Acts  have  their  fruits  in  this  world 
and  virtue  is  eternal  ;  as  said  by  Kashyapa, 
Brahma  told  all  this  to  his  sons. 

40.  O  Krishna,  let  your  doubt  be  des- 
troyed like  dews  meditating  upon  all  this. 
Let  your  scepticism  yield  to  faitn. 

41  Do  not  speak  ill  of  Gv^d  who  is  the 
lord  of  all  creatures;  learn  to  know  Him  ; 
bow  to  him ;  let  not  your  understanding  be 
such. 

42.  Never  disregard  that  Supreme  being, 
O  Krishna,  by  whose  mercy  the  mortals, 
by  pious  observances,  become  immortals. 

Thus  ends  the  thirty  first  chapter,  the 
conversation  hetvjesn  Dranpadi  and  Yu' 
dhisthira,  in  the  Arjnnabhigamana  of  the 
Van  a   Parva, 


CHAPTER   XXXII. 

(ARJUNABHIGAMANA  PARVA)- 

Continued, 

Dranpadi  said  :— 

1.  I  never  disregard  or  speak  ill  of 
religion,  O  son  of  Pritha  ;  why  should  I 
disregard  God,  the  lord  of  creations  ? 

2.  O  descendant  of  Bharata,  consider 
me  raving  as  being  stricken  with  miserj*, 
listen  to  me,  I  shall  again  bewail. 

3.  O  represser  of  enemies,  forsootb 
every  conscious  being  should  engage  in 
actions  in  this  world ;  it  is  only  the  immobile 
and  not  even  other  creatures  that  can  IK-e 
without  action. 

4.  Immediately  after  the  birth  the  calf  1 
sucks  the  mother's  teat.  (People  feel  dis-  | 
tress)  as  soon  as  incantations  are  performed 
on  their  statues  ;  the  creatures,  O  Yudhis- 
thira,  deserve  the  cliaracter  of  their  lives 
according  to  pristine  actions. 

5).     O   foremost  of   Bharatas,    this    is  the 
difference  of   man    from    mobile  creatures, 
that  he  aspires  to  like  his  course  of  life   both 
in    this   world  and  in  the  next  by  means  0/ 
his  acts. 

6.  O  descendant  of  Bharata,  all  crea- 
tures perceive  the  impression  of  the  pristine 
life  and  they  visibly  reap  in  this  world  the 
fruits  of  their  acts. 

7.  All  creatures  live  according  to  the 
impression  of  the  pristine  life,  even  the 
creatures  and  the  ordainers  of  the  universe 
like  a  crane  that  lives  on  the  water. 

8.  The  course  of  life  for  a  creature  that 
does  not  act  is  impossible ;  for  them  there 
is  action  and  never  inaction. 

9.  You  should  therefore  act  and  never 
incur  censure  by  leaving  affection  ;  cover 
yourself  with  action  as  with  an  armour. 
There  might  not  be  one  in  a  thousand  who 
does  not  truly  understand  the  utility  of 
work. 

10.  One  should  act  either  for  increasing 
or  protecfing  his  wealth  ;  if  spent  withotrt 
being  earned  it  vanishes  although  it  be  like 
(the  mount)  Himavana. 

1 1.  All  creatures  would  have  been  exter- 
minated if  there  were  no  action  ;  if  acts  had 
born  no  fruits  they  would  not  have  multi- 
plied. 

12.  It  is  sometimes  observed  that  crea- 
tures perform  acts  that  give  them  no  fruits  ; 
for  without  action  the  course  of'  life  would 
be  an  impossibility. 

13.  Whoever  in  this  world  believes  in 
Destiny  and   whoever  in   chance  are  both 


YANA   PARVA. 


47 


tlie  ^worst  of  people ;  those  only   are   praise- 
"^vorthy  who  beUevc  in  the  efficacy  of  acts, 

14..  He,  who  has  been  at  ease  without 
any  action  and  beheving  in  Destiny,  is  soon 
consumed  like  an    unburnt  earthen  pot   in 

15.  So  also  that  man,  who  believes  in 
cHiAnce,  and  who,  tliough  capable  of  work, 
does  not  work,  does  not  live  long,  for  his  life 
is  one  of  weakness  and  helplessi.ess. 

16.  If  a  person  in  the  world  attains,  by 
accident,  to  an  accession  of  wealth — people 
consider  it  derived  from  chance  for  none  has 
tried  for  it. 

17.  O  son  of  Prltha,  whatever  good 
fortune  a  person  acquires  in  consequence 
of  religious  rites  is  called  Providential. 

18.  The  fruit,  that  a  person  reaps  by 
acting  himself,  and  which  is  the  direct  out- 
come of  his  actions,  is  considei  e  J  as  a  proof 
of  manliness. 

19.  Of  best  of  men,  know  that  the  riches 
acquired  spontaneously  and  without  cause 
are  considered  as  a  spontaneous  acquisi- 
tion. 

20.  Whatever  is  thus  acquired  accident- 
ally, providentially  or  sponianeously  by  a 
person  is  the  outcome  of  his  pristine  ac- 
tions. 

21.  And  judj^ing  according  to  their 
prisiine  actions,  the  good  and  bad,  the  or- 
d.iianer  of  the  universe  distributes  among 
men,  their  portions  in  this  world. 

22.  Know  that  whatever  actions,  either 
good  or  bad,  that  a  person  performs  are  the 
outcome  oi  God's  arrangements  with  refer- 
ence to  their  pristiiie  actions. 

23.  This  body  is  the  instrument  of  God 
for  actions ;  inert  in  itself,  it  performs  what 
is  urged  on  by  God. 

24.  O  son  of  Kunti,  it  is  the  supreme 
Lord  of  all  who  makes  all  creatures  do 
what  they  do,  though  they  themselves  are 
all  inert. 

25.  O  hero,  having*  settled  upon  some 
object  in  mind,  a  man  carries  it  out  into 
action  aided  by  his  intelligence;  man  is 
himself  therefore  the  cause. 

26.  O  best  of  men,  the  number  of  actigns 
caanot  be  ascertained  for  towns  and  palaces 
are  the  result  of  man's  acts. 

27.  By  the  aid  of  tlicir  intelligence,  in- 
telligent men  know  that  oil  may  be  had 
from  sesame,  curds  from  milk  and  that  food 
may  be  cooked  by  means  of  ignitino*  fuel ; 
they  know  the  means  for  accomplishing 
them. 

28.  Thereupon  they  set  themselves,  by 
instruments,   to  accomplishing    them ;    ancl 


creatures  maintain  their  lives  by  tho  results 
acq  aired  in  these  directions  by  their  own 
acts. 

29.  If  a  work  is  done  by  a  clever  work- 
man it  is  done  well  ;  from  the   difference   in 
execution    aii<»ther   work    may  be  said  to  be. 
tliat  of  an  unskilled  hand. 

30.  If  a  person  were  not  himself  the  in- 
strument of  his  acts,  the  sacrifices  would  not 
bear  any  fruits  in  his  case  nor  would  any 
body  be  a  disciple  or  preceptor. 

31.  It  is  because  a  person  is  himself  the 
instrument  of  his  action  that  he  is  praised 
when  he  acquires  success,  so  the  doer  is  cen- 
sured when  he  is  unsuccessful ;  nothing  else 
exists. 

32.  Some  say  that  everything  is  the  out- 
come of  chance,  some  say  everything  is 
providential,  whereas  others  hold  that  this, 
is  not  so,  but  everytliiiig  tlial  is  said  to  be 
the  outcome  of  Destiny  or  chance  is  the 
result  of  pristine  actions. 

33.  It  is  seen  that  wealth  proceeds  from 
chance  or  Destiny  ;  something  accidental 
and  something  natural. 

34.  In  the  acquisition  of  fruits  for  a 
man,  there  is  not  the  fourtii  cause;  this  is 
said  by  those  who  arc  cognisant  of  truth  and 
well-versed  in  knowledge. 

35.  If  God  himself  were  not  the  bestower 
of  good  or  bad  fruits  then  amongst  crea- 
tures there  would  not  be  any  miserable 
being. 

36.  If  pristine  actions  had  no  existence 
then  all  purposes  for  which  a  man  would 
work  should  prove  successful. 

37.  Those  persons,  who  do  not  observe 
these  three  doors  for  the  accomplishment  of 
objects  as  well  as  for  the  failure,  are  dull  and 
exist  like  the  body  itself. 

38.  Man  should  always  act ;  for  this  is  the 
conclusion  of  ISIanu  ;  a  person  that  does  not 
act  is  always  defeated. 

39.  A  man  of  action  in  thi3  world,  O 
Yudhisthira,  generally  meets  with  success  ; 
the  idle  however  never  acquire  success. 

40.  If  success  becomes  impossible  a 
person  should  remove  the  difficultios  ;  when 
c"&«'^^<^  hi  action,  O  king,  he  is  freed  from 
debts  (whether  he  is  successful  or  not). 

41.  Adversity  overpowers  a  person  who 
is  idle  and  lies  down  ;  whereas  whoever  is 
active  reaps  success  and  enjoys  prosperity* 

42.  Intelligent  persons  engaged  con- 
fidently in  acts  consider  all  who  are  diffident 
as  doubting  and  unsuccessful. 

43.  Now  we  are  overtaken  by  mis- 
fortune and  if  you  engage  in  action  this 
misfortune  will  certainly  be  removed. 


48 


MAHABIfARATA. 


44.  Even  if  you  ^re  un^juccessful  it  sliall 
be  proved  to  you,  Vrikod  ira,  Vivatsu  and 
the  twins  (that  you  are  unable  to  take  the 
kingdom). 

45.  The  actions  of  others  have  been 
seen  crowned  with  success  and  ours  might 
be  as  well ;  how  can  one,  performing  action, 
pcrcaive  beforehand  what  would  be  the 
result  7 

46.  Having  tillei  the  ground  with 
plough  one  sows  the  seeds  ;  the  tiller  then 
sits  silent  (for)  the  clouds  are  the  next 
cause. 

47.  If  however  the  clouds  do  not  favour 
him  the  cultivator  is  not  to  blame — he 
says  : — **  I  have  done  what  others  do." 

48.  If  however  I  do  not  meet  with  suc- 
cess I  am  not  to  blame"  thinking  this  he 
contents  himself  and  does  not  reproach 
himself. 

49.  O  descendant  of  Bharata,  no  one 
should  despair,  saying: — "1  am  working 
still  I  do  not  succeed,"  for  besides  exertion 
there  are  two  other  causes  for  success. 

50.  Success  or  failure,  no  one  should 
despair,  for  success  in  action  depends  upon 
the  union  of  many  circumstances. 

51.  One  element  wanting  proportionate 
success  does  not  come  or  nothing  ai  all ; 
if  however  no  exertion  is  made  no  success 
is  acquired,  nor  any  quality  is  seen. 

52.  The  man  is  by  his  intelligence,  and 
according  to  his  might  and  power,  brings 
place,  time,  means  and  auspicious  rites  for 
the  acquisition  of  prosperity. 

53.  One  should  assiduously  engage  in 
action,  his  ^^de  being  his  prowess  ;  amongst 
the  qualities  necessary  for  action  energy  is 
the  forentost. 

54.  If  an  intelligent  man  finds  his  enemy 
superior  to  him  in  many  qualities  he  should 
accomplish  his  object  by  the  arts  of  conci- 
liation and  proper  appliances. 

55.  O  Yudhisthira,  he  should  wish  for 
Che  calamity  and  banishment  (of  his  foe) — 
what  of  mortal  men,  even  he  be  an  ocean 
or  a  mountain. 

56.  A  person,  by  actively  prying  into 
the  holes  of  hb  enemy,  satisfies  a  debt  to 
himself  as  well  as  to  his  enemies. 

57.  A  man  should  never  think  ill  of  him- 
selt;  whoever  thinks  ill  of  himself  never 
earns  splendid  prosperity. 

58.  O  descendant  of  Bharata,  the  suc- 
cess of  persons  b  thus  situated  ;  it  is  said 
that  the  course  of  satccess  depends  upon 
time  and  situation. 

59«  In  the  days  of  jrorc  my  father 
housed  a  learned  Brahmana;   he  said  ail 


this    to  my    father,   O    foremost  of   Bha» 
ratas. 

60.  My  brothers,  formerly  accepted 
from  Vrihaspati  moral  precepts  and  then  in 
our  house  I  heard  all  thb  from  them. 

61.  O  king,  O  Yudhisthira,  he  said  ihts 
to  me,  consoling,  who  had  approached  mj 
father  for  some  work  and  who  for  serving 
was  seated  on  my  father's  lap. 

Thus  ends  the  thirty  second  chapter, 
the  conversation  between  Draupadi  and 
Yudhisthira^  in  the  Arjunabhigamana  of 
the  Vana  Parva, 


CHAPTER    XXXIII. 

(ARJUNABHIGAMANA  PARVA)— 

Continued, 

Vaishampayana  said  :— 

1.  Having  heard  these  words  of  Jagma- 
seni  (Drupadi),  Bhimasena  came  to  the  king 
(Yudhisthira.)  And  sighing  in  wrath,  he 
thus  spoke  to  him. 

Bhima  said  i— 

2.  O  king,  walk  as  regards  kingdoms 
in  the  customary  path  trodden  by  good  men. 
What  do  you  gain  by  living  in  the  hermit- 
age of  the  ascetics,  thus  deprived  of  Dhartna^ 
Artha  and  Kama  ? 

3.  Your  kingdom  has  been  robbed  by 
Duryodhana  by  an  unfair  gambling  at  dkc 
and  not  by  virtue,  or  by  honesty  or  by 
prowess. 

4.  He  has  robbed  our  kingdom  like  a 
weak  offal -eating  jackal  that  st^s  the  prey 
from  mighty  lions. 

5.  O  king,  why  do  you,  abondoning  the 
wealth  which  is  tlte  source  of  both  virtue  and 
pleasures  and  in  obedience  of  the  (mefc) 
trifling  virtue  of  keeping  one's  promise, 
suffer  such  afflictions  ? 

6.  Our  kingdom,  protected  by  the 
weilder  of  Gandiva  (Arjuna)  and  incapable 
of  being  snatched  from  us  by  (even)  Sakni 
(Indra),  was  robbed  from  us  in  our  very 
sight  (only)  on  account  of  your  careless- 
ness. 

7.  It  was  for  you,  that  notwithstanding 
we  were  ilive,  our  prosperity  was  wrested 
from  us  like  a  fruit  from  one  who  is  unable 
to  use  his  arms  or  like  kine  from  one 
who  cannot  use  his  legs. 

8.  O  descendant  of  Bharata,  you  are 
firm  in  the  desire  of  acquiring  virtue.  It 
was  to  please  you  that  we  suffered  our* 
sdves  to  be  overwhelmed  with  such  a^« 
mi  ties. 


VANA   PARVA. 


49 


Q.  O  best  of  the  Bharata  racCj  it  was 
because  we  are  at  your  command  that  we 
are  giving  pain  to  our  friends  and  joy  to 
our  enemies. 

10.  It  was  on  our  part  an  act  of  folly 
which  gives  me  great  pain  that  we  did 
not,  obeying  3'our  command,  kill  the  sons 
of  Dhritarastra  then  and  there. 

11.  O  king,  this  your  living  in  the  forest 
like  an  wild  animal  is  an  act  which  only 
a  weak  man   alone  would  submit  to. 

12.  Your  this  act  is  approved  of  neither 
by  Krishna,  nor  by  Vivatsu  (Arjuna),  nor 
by  Abhimanyu,  nor  by  the  Srinjayas,  nor 
by  myself,  nor   by  the  sons  of  Madri. 

13.  Afflicted  with  your  vow  you  always 
cry,  **  Virtue,  virtue."  O  king,  have  you 
from  despair  become  a  man  of  no  manli- 
ness ? 

14.  Cov^ards  only,  being  unable  to  win 
back  their  prosperity,  cherish  despair  which 
is  fruitless  and  destructive  of  one's  own 
pmpose. 

15.  You  have  ability  and  eyes.  You 
see  that  we  possess  manliness.  O  king, 
it  is  because  you  have  adopted  a  peaceful 
life  that  you  do  not  feel  (the  pain  of)  this 
distress. 

x6.  The  sons  of  Dhritarastra  consider  us, 
who  are  only  forgiving,  as  men  really  incom- 
petent and  weak.  O  king,  this  gives  me 
more  pain  than  death  in  battle  would  liave 
given  me. 

17.  If  we  all  die  in  a  fair  fight  without 
turning  our  backs  on  our  foes^  even  that 
would  be  better  than  this  exile,  for  we  shall 
then  obtain  regions  of  bliss. 

18.  O  best  of  the  Bharata  race,  on 
the  other  hand  if  we  become  the  ruler  of  the 
whole  earth  by  killing  them,  that  would  be 
doing  us  a  great  good. 

19.  This  is  our  bounden  duty, — we  who 
ever  adhere  to  the  duties  of  our  own  order, 
who  are  ever  desirous  of  great  achievements, 
and  who  wish  to  take  revenge  on  our  ene- 
mies. 

20.  Our  kingdom  having  been  robbed 
from  us,  if  we  (under  the  circumstances)  en- 
gage in  a  war,  our  that  act,  when  it  will  be 
known  in  the  world,  will  bring  us  praise  and 
not^condem  nation. 

'^}»  O  king,  the  virtue,  that  produces 
afflictioiis  on  one's  ownself  and  on  one's 
own  friends,  is  no  virtue  at  all.  It  is  vice 
that  produces  calamities. 

22.  O  sire,  virtue  is  sometimes  (the  indi- 
rect cause  of)  the  weakness  of  men.  -Dharma 
And  Artha  forsake  such  men,  as  pain  and 
pleasure  forsake  a  dead  man. 


23.  He  who  practises  virtue  only  for  the 
sake  of  virtue  always  suflFers  afflictions.  He 
can  never  be  called  a  wise  man.  He  cail- 
not  know  the  (real)  purpose  of  virtue,  as  a 
blind  man  is  incapable  of  seeing  the  light  of 
the  sun. 

24.  He  who  considers  that  his  wealth  exists 
for  himself  alone  does  not  at  all  understand 
the  purpose  of  wealth.  He  is  like  the  ser- 
vant tending  kine  in  the  forest. 

25.  He,  again,  who  pursues  Artha  (pro- 
fit or  wealth)  too  much  without,  pursuing 
Dharma  (virtue)  and  Kama  (pleasure)  de- 
serves to  be  censured  and  killed  by  all  crca^ 
tures. 

26.  He  who  always  pursues  Kama 
without  pursuing  Dharma  and  Artha  loses 
his  friends  and  also  loses  virtue  and  profit. 

27.  Such  a  man,  indulging  in  pleasure 
at  will,  becoming  destitute  of  virtue  and 
profit,  meets  with  certain  death  at  the  e?fpira- 
tion  of  the  period  of  enjoyment,  as  the  fish 
dies  when  tfie  water  is  dried  up. 

28.  It  is  for  this,  those  that  are  wise 
al>yays  pursue  both  virtue  and  profit,  for  the 
union  of  virtue  and  profit  is  the  essential 
requisite  of  pleasure,  as  wood  is  of  fire. 

29.  Pleasure  has  always  virtue  for  its 
root,  and  virtue  is  always  united  with  plea- 
sure. Know  that  both  are  dependent  on 
one  another,  as  the  ocean  and  the  clouds 
(depend  on  each  other.) 

30.  The  sensation  that  one  feels  in  con- 
sequence of  the  contact  with  the  objects  of 
touch  or  in  consequence  of  the  possession 
of  wealth  is  called  pleasure.  It  exists  in  the 
mind  and  has  no  corporeal  existence. 

31.  O  king,  he  that  wishes  to  have 
Artha  should  seek  a  large  share  of  virtue. 
Those  that  wish  Kama  $7K>uld  seek  (also) 
Artha,  but  Kama  does  not  yield  any  thing 
in  return. 

32.  Pleasure  brings  its  own  fruit ;  it  can- 
not lead  to  another  (pleasure).  Ashes 
may  be  had  from  wood,  but  nothing  could 
be  had  from  ashes. 

33.  O  king,  as  a  fowler  kills  the  birds, 
so  does  sin  kill  all  the  creatures  of  the 
world. 

34.  He  who,  being  misled  by  pleasure 
and  covetousness,  does  not  understand  the 
nature  of  virtue,  deserves  to  be  killed  by 
all.  He  becomes  a  wretch  here  and  here- 
after (after  death.) 

35.  O  kin^,  it  is  evident  tliat  you  know 
that  pleasure  is  to  be  derived  from  virtu- 
ous objects  of  enjoyments.  You  aliso  know 
(what)  their  ordinary  States  as  well  as  tlieir 
great  changes  (are). 


50 


MAHABIIARATA. 


36.  From  their  (objects  of  cnjoymein*s)Ioss, 
destruction,  decrepitude  and  death,  arises 
what  is  called  affliction.  That  affliction  has 
overtaken  us. 

37 — 38 •  The  pleasure  that  is  produced 
by  the  five  senses,  by  the  mind  and  by 
the  heart  being  directed  to  the  objects 
proper  to  each,  is  in  my  opinion, 
one  of  the  best  fruits  of  our  actions. 
Thus  Dhartna,  Artha  and  Kama  should 
be  taken  into  one's  consideration  one  after 
the  other. 

39.  One  should  not  pursue  virtue  alone. 
No  man  should  consider  profit  or  pleasure 
as  the  highest  object  of  his  desire.  All  the 
three  should  always  t>e  (equally)  pursued. 

40.  The  Shastras  ordain  that  one  should 
pursue  virtue  in  the  morning,  profit  at  noon, 
and  pleasure  in  the  evening. 

41.  The  Shastras  ordain  that  one  should 
pursue  pleasure  in  the  first,  profit  in  the 
second  and  virtue  in  the  last  portion  of  his 
life. 

42.  O  foremost  of  eloquent  men,  those 
that  are  learned  and  fully  conversant  with 
the  proper  divisions  of  time,  dividing  their 
time  properly,  pursue  all  three,  Dharma 
Artha  ana  Kama. 

43.  O  king,  O  descendant  of  Kuru,  whe- 
ther freedom  from  all  these  three  (Dharma^ 
Artha  and  Kama)  or  possession  of  them  is 
the  better  course  for  those  that  desire 
happiness,  should  be  settled  by  you  after 
careful  thought. 

44.  O  king,  you  should  then  without  the 
least  hesitation  act  either  to  achieve  tliein 
or  to  abandon  them,  for  he  who  lives 
waverinfi^  between  the  two  becomes  most 
miserable. 

45.  It  is  well  that  your  conduct  is 
ever  regulated  by  virtue.  Knowing  this, 
your  sensible  friends  advise  you  to  act 
(thus). 

46.  O  king,  gift,  sacrifice,  adoration  to 
the  honest,  study  of  the  Vedas  and  honesty, 
— these  are  the  highest  virtues  strong 
both  here  and  hereafter. 

47.  But,  O  foremost  of  meh,  these  virtues, 
cannot  be  attained  by  one  that  has 
no  wealth,  even  if  he  possesses  infinite 
other  accomplishments. 

48.  O  king,  the  universe  depends  on 
virtue.  There  is  nothing  higher  tlian 
virtue.  O  king,  virtue  is  attainable  (only)  by 
those  who  possess  wealth. 

49.  But  wealth  cannot  be  acquired  by 
leading  the  life  of  a  mendicant  nor  b>  bear- 

ng  a  life  of  weakness.    O  king,  wealth  can 
be  earned  by  virtuous  intelligence. 


50.  O  best  of  men,  in  your  case,  beg. 
ging,  which  is  a  success  to  the  Brahman;i,lui 
been  forbidden.  Therefore  try  to  acqairc 
wealth  by  prowess  and  energy. 

51.  It  is  not  proper  for  you  to  lead  a  fife 
of  mendicancy  or  the  life  of  Sudra.  Provcss 
and  energy  constitute  the  special  virtue  of 
the  Kshatrya. 

52.  Therefore,  Q  son  of  Pritha,  perfora 
the  duty  of  your  own  (order)  and  destroy 
the  enemies.  Destroy  the  prowess  of  the 
sons  of  Dhritarastra  with  my  help  and  «itb 
that  of  Part  ha  (Arjuna). 

53.  The  wise  and  learned  man  says  that 
prosperity  is  virtue.  Therefore,  acquire 
prosperity,  for  you  ought  not  to  be  hi 
frivolity. 

54.  O  king  of  kings,  awake  and  under- 
stand the  eternal  virtues  (of  one's  own  order). 
You  belong  by  birth  to  an  order  the  ads  of 
whk:h  are  cruel  and  are  the  sources  of 
pain  to  others. 

55.  O  king,  cherish  your  subjects  and 
reap  the  fruits  (of  that  good  act)  dial 
can  never  be  wrong.  Thb  is  the  eternal 
duty  ordained  (for  us  the  Kshatryas)  by 
the  Creator  himself. 

56.  O  son  of  Pritha,  if  you  fall  off  from 
it,  you  will  be  the  laughing  stock  (of  all 
men).  Deviation  from  the  duties  of  one's 
own  (order)  is  never  praised. 

57.  O  descendant  of  Kuru,  therefore, 
making  your  heart  as  the  order  in  whidi 
you  belong  requires  it,  and  abandoning  this 
your  course  of  weakness,  summon  prowess 
and  bear  your  weight  (of  duty)  like  one 
that  bears  it  manfully. 

58.  O  king,  no  monarch  can  acquire  the 
sovereignty  of  earth,  or  prosperity,  or 
affluence  by  means  of  being  only  vurtuous- 
minded. 

59.  As  a  fowler  catches  a  flock  of  very 
easily- tempted  games  by  offering  them  some 
attractive  food,  so  does  an  intelligent  man 
acquire  a  kingdom  by  offering  bribes  to  Itis 
enemy's  men  and  coveteous  enemies. 

60.  O  foremost  of  monarchs,  the  Asuras, 
though  they  were  elder  brothers  of  the  Devas 
and  though  they  were  in  affluence  u«rc, 
vanquished  by  the  Devas  by  means  of 
stratagem. 

61.  O  mighty  armed  hero,  O  ruler  of 
the  world,  thus  every  thing  belongs  to  those 
that  possess  might.  Destroy  your  enemy  by 
means  of  stratagem. 

62.  There  is  none  equal  to  Arjuna  in 
wielding  the  bow  in  battle.  There  is  nont 
equal  to  me  in  wielding  the  mac«. 


VAN  A  PARVA. 


St 


63.  O  king,  men  of  prowess  engage  in 
battle  depending  on  tlieir  prowess  aloue, — 
and  not  on  the  strength  of  numbers,  and 
not  on  informations  of  the  enemy's  plan 
through  spies.  O  son  of  Pandu,  therefore 
exert  your  prowess. 

64.  Prowess  is  the  root  of  wealth  ;  what- 
ever else  is  called  its  root  is  not  so.  As 
tl^e  shade  of  the  tree  in  winter  is  useless,  so 
is  every  thing  fruitless  without  prowess. 

65.  O  son  of  Kunti,  wealth  should  be 
spent  in  the  way  that  seeds  are  scattered  on 
the  jgTound  by  one  who  wishes  to  increase 
it.  Let  there  be  no  doubt  (about  it)  in  your 
mihd.^ 

66.  But  where  wealth  is  more  than 
sufficient,  there  should  be  no  expenditure  of 
wealth.  In  such  cases  investment  of  wealth 
is  like  the  scratching  of  an  ass,  which  is 
first  pleasur^ible  and  then  painful. 

67.  O  king  of  men,  a  man.  who  in 
order  to  earn  a  greater  measure  of  virtue 
casts  away  like  seeds  the  little  virtue  that 
he  is  sticking  to,  is  certainly  considered  to 
be  wise. 

68.  Those,  that  are  learned,  aliennte  the 
friends  of  the  foe  that  possesses  friends. 
Having  thus  weakened  him  by  making  his 
friends  abandon  him,  they  bring  him  to 
subjugation. 

69.  O  king,  those  that  are  strong  en- 
gage in  battle  by  depending  on  their  own 
courage.  They  do  not  conquer  people  by 
continued  efforts  or  by  the  arts  ox  concilia- 
tion. 

70.  O  king,  sometimes  those  that  are 
weak  kill  a  powerful  enemy  by  combination, 
as  bees  kill  the  spoiler  01  their  honey  by 
the  force  of  their  numbers. 

7t«  O  king,  like  the  sun  that  sustains  as 
well  as  destroys  all  creatures  by  his  rays, 
you  too  adopt  the  ways  of  the  sun, 

72.  O  king,  it  lias  been  heard  by  us  in 
the  Puranas  that  to  protect  one's  own  king- 
dom and  cherish  one  s  own  subjects,— ^s  was 
done  by  our  forefathers, ^is  a  kind  of  Tapa 
(austerities). 

73*  O  king,  a  Kshatrya  cannot  acquire 
those  regions  of  blessedness  which  he  can  by 
fair  fight,  whether  (that  fight)  ends  in  victory 
or  defeat. 

74-    Seeing  your  this   affliction,  (the  peo- 
ple of)  the  world   have  come  to  this  conclu-  I 
sion  that  light   may  (some  day)  forsake  the 

sun  and  beauty  may  (some  day)  forsake  the 
moon.  ^        ^  >•  // 

75«  O  king,  the  learned  men,  both  separ- 
ately and  assembling  together,  talk  with  one 
auother  by  praising  you  and  blaming  the 
other  (Duryodhana) 


76.  O  king,  over  and  above  this  the 
Brahmanas  and  the  Kurus  assembling  to- 
gether talk  cheerfully  of  your  great  adhe- 
rence to  truth. 

77.  They  say  that  you  have,  never  from 
delusion,  from  meanness,  from  covetousness, 
from  fear,  from  desire  or  from  wealth,  utter- 
ed an  untruth. 

78.  Whatever  sin  a  king  commits  in  ac- 
quiring dominions,  he  consumes  it  all  by 
means  of  performing  sacrifices  in  which 
large  Dakshinas  are  given  away. 

79.  O  king,  as  the  moon  emerges  from 
the  clouds,  so  does  a  king  emerge  from 
all  sins  by  bestowing  tliousands  of  villages 
and  kine  on  the  Brahmanas. 

80.  O  descendant  of  Kuru,  O  Yudhisthira, 
all  the  citizens  and  the  inhabitants  of  the 
country,  both  young  and  old,  praise  you. 

81.  "As  milk  in  a  bag  made  of  a 
boar's  hide,  as  the  Vedas  in  a  Sudra,  as 
truth  in  a  robber  and  as  strength  in  a 
woman,  so  is  sovereignity  in  Duryodhana." 

82.  Thus  talk  the  people  amongst  one 
another.  O  descendant  of  Bharata,  even 
women  and  children  are  repeating  it,  as  if  it 
were  a  lesson  they  wanted  to  commit  to 
memory. 

8;^.  O  chastiser  of  foes,  you  have  fallen 
mto  this  state  along  with  us.  Alas  !  we  too 
are  lost  with  you  on  account  of  your  this 
calamity. 

84—86.  Therefore,  ascending  on  your 
chariot,  furnished  with  ever\'  implement  of 
war  And  making  the  chief  Brahmanas  utter 
benedictions  on  you,  march  at  once, — even 
this  very  day,— against  Hastinapur,  so  that 
you  may  be  able  to  |^ive  to  the  Brahnianas 
the  spoils  of  your  victory.  Surrounded  by 
your  brothers,  who  are  all  great  weilders 
of  bows  and  by  (other)  heroes,  who  are 
all  skilled  in  weapons  and  all  like 
virulent  snakes,  start  (at  once)  like 
the  slayer  of  Vitra  (Indra)  surrounded  by 
the  Marutas.  Destroy  with  your  prowess 
your  weak  enemies  as  the  slayer  of  Vitra 
(Indra)  destroyed  theAsuras.  O  son  of 
Kunti,  snatch  away  from  the  son  of  Dhrita* 
rasta  (Duryodhana)  the  prosperity  he  (now) 
enjoys. 

87.  There  is  no  mortal  who  can  with- 
stand the  touch  of  the  arrows  which  are 
equipped  with  the  feathers  of  vulture  and 
which  are  like  the  snakes  of  virulent  peison, 
when  these  are  shot  from  the  Gandiva 
(bow.) 

88.  O  descendant  of  Bharata,  there  is 
not  a  warrior,  not  an  elephant,  not  an 
horse  that  can  withstand  the  force  of  my 
mace  when  I  am  angry  in  battle. 


52 


^AHABIIARATA. 


89.  O  son  of  Kiinli,  why  should  we  not 
snatch  back  our  kingdom  from  our  foe 
after  fighting  a  great  battle  with  the  help 
of  the  Srinjayas  the  Kaikeyasj  and  the 
cliief  of  the   Wisnis. 

90.  O  king,  why  should  we  not  succeed  in 
snatching  aw.iy  the  (sovereignty  of  the) 
earth  from  the  hands  of  our  enemy  ?  Let  us 
but  try  with  the  help  of  a  large  army. 

Th:4S  ends  the  thirty  third  chapter,  the 
words  of  Bhima,  in  the  Arj unabhtgamana 
of  the  Vana  Parva, 


CHAPTER    XXXIV. 

(ARJUNABHIGAMANA  PARVA)— 

Continued* 

Vaiflhampayaiia  said:— 

!.  Having  been  thus  addressed  by 
Bhimasena,  uie  high-souled  and  ever  de- 
voted to  truth,  Ajatsatru  (Yudhisthira),  mas- 
tering his  patience,  thus  spoke  after  a  few 
moments. 

Yudhisthira  said  :— 

2.  O  descendant  of  Bharata,  no  doubt 
all  this  is  true.  I  cannot  reproach  you  for 
giving  me  pain  by  piercing  me  with  your 
arrowy  words.  From  my  folly  alon^  this 
great  calamity  has  overtaken  you  all. 

3.  I  was  engaged  to  play  at  dice  with 
the  desire  of  snatching  from  Dhritarastra's 
son  his  kingdom  with  its  sovereignty.  It 
was  thus  that  the  cunning  gambler,  the  son 
of  Suvala  (Sakuni),  played  with  me  on  be- 
half of  Suyodhana  (Duryodhana). 

4.  O  Bhimasena,  that  dweller  of  the 
mountainous  country,  Sakuni,  is  exceedingly 
artful.  Playing  at  dice  in  the  midst  of  the 
assembly — unacquainted  as  I  am  with  the 
artifices  of  any  kind, — he  defeated  me  by 
adopting  all  possible  artful  means.  It  is 
therefor^  we  nave  been  overwhelmed  with 
this  calamity. 

5.  Seeing  the  dice  obedient  to  the  wishes 
of  Sakahi  in  Aynja  and  Ynja  (odds  and 
evens),  I  could  have  controlled  my  mind,  but 
anger  (you  know)  drives  off  a  person's 
patience. 

6.  O  child,  the  mind  cannot  be  conlrollied 
vthtn  it  is  influenced  by  manliness,  pride 
and  prowess.  O  Bhimasena,  I  do  not  re- 
proach you  for  what  you  have  said.  I  con- 
sider that  what  have  happened  was  pre- 
ordained. 

7.  O  Bhimasena,  when  the  king  (Duryo- 
dhana)  the  son  of  Dhritarastra,  wisliing  to 
get  possession   of  our  kingdom,  plunged  us 


into  misery  and  even  slavery,  it  was    Draa* 
padi  wiro  rescued  \\s, 

8.  When  summoned  again  to  the  SehMm 
for  playing  once  more,  you  as  well  as  Arjuoa 
know  what  the  son  of  Dhritarastra  told  me 
in  the  presence  of  the  Bharatas. 

9.  (He  said>,  •'  O  prince  Ajatsatru,  yoa 
shall  have  to  live  for  twelve  years  with  aH 
your  brothers  (if  defeated  in  the  play)  in  the 
forest  which  you  will  chose  to  dwell  m,  but 
which  must  be  known  to  all  men  ;  you  shall 
have  to  spend  the  thirteenth  year  in  ^liagruise 
without  your  whereabouts  being  known  to 
any  bod^'. 

10.  O  sire,  O  son  of  Pritha,  (if  during 
that  period)  spies  of  the  Bharatas,  hearing 
of  you,  become  successful  in  discovering  yoo* 
you  shall  then  liave  again  to  live  in  the 
forest  for  the  same  period  passing  once  more 
the  last  year  in  secrecy.  Keflecting  on  this, 
pledge  yourself  to  it. 

ir.  O  king,  as  regards  myself,  I  pledge 
myself  in  this  assembly  of  the  Kunis,  if  yen 
can  pass  this  period  of  time  evading^  the 
vigilence  of  my  spies  and  if  you  can  remain 
undiscoverd  by  them,  then  O  descendant 
of  Bharata,  this  kingdom  of  the  five  rivers 
will  be  once  more  yours. 

12.  O  descendant  of  Bharata,  we  aI<'o,  if 
defeated  by  3'ou  at  play,  shall  all  of  us, 
abandoning  all  our  wealth,  pass  the  same 
period  according  to  the  same  rules."  Thus 
said  that  king  in  the  midst  of  the  Kurus  ; 
and  I  said  **So  Be  it." 

13.  The  hateful  play  then  be^n.  We 
were  defeated  and  we  were  all  exiled.  We 
are  thus  wandering  miserably  over  difficult 
forests  full  of  discomforts. 

14.  Suyodhana  (Duryodlutna),  however, 
having  been  not  satisfied  (with  what  he  had 
done),  gave  himself  up  to  anger  and  ui^ed 
the  Kurus  and  all  those  who  were  tmder  nts 
sway  to  express  their  joy  at  our  distress. 

15.  Having  entered  into  such  a  pledge 
in  the  presence  of  all  the  pious  ana  good 
men,  who  can  now  dare  break  it  for  the  sake 
of  a  kingdom  in  this  world  ?  For  in  my  opini- 
on,to  a  respectable  person  death  is  not  more 
serious  than  an  act  of  transgression  in  order 
to  gain  a  kingdom. 

16.  O  hero,  you  desired  to  bum  roy  hand 
at  the  time  of  the  play  ;  you  were,  however, 
prevent^  by  Ariuna  and  you  only  squeesed 
3'our  mace.  O  Bhima,  if  you  had  done  tt» 
this  calamity  could  not  then  befall  us. 

17.  O  Bhrma,  conscious  as  you  are  of 
your  prowess,  why  did  you  not  say  so  before 
we  entered  into  such  an  agreement  T  Having 
already  burdened  myself  with  the  pledge 
made  at  that  time  what  is  the  use  of  your 
speaking  to  me  these  harsh  words  (now)  t 


VANA   PARVA. 


5-1 


18.  O  B1iimi«wn.i.  this  wis  my  great  grief 
that  I  could  not  do  anything  when  1  saw 
Jaginasent  (Draupadi)  persecuted  in  that 
way.  O  Bhima,  my  heart  burns  on  account 
of  this,  as  if  1  have  drunk  sjmo  poisonous 
liquid. 

19.  O  foremost  of  the  Bharata  race,  haz- 
ing made  the  pledge  in  the  presence  of  the 
Kunis  there,  I  am  unable  (now)  to  violate  it. 
Wait  for  the  return  of  our  better  days,  as 
scitterers  of  seed  wait  for  the  harvest. 

20 — 21.  When  one  that  has  been  first  in- 
jured succeeds  in  revenging  himself  upon  his 
enemy  at  a  time  when  the  latter's  enmity  has 
borne  fruits  and  flowers,  he  is  regarded  as 
one  who  has  accomplished  a  great  deed  by  his 
prowess.  Such  a  brave  man  earns  unclyrng 
fame.  Such  a  man  obtains  great  prosperity. 
His  enemies  bow  down  to  htm,  and  his 
friends  gather  round  him,  as  the  celestials 
cluster  round  Indra  for  protection. 

22.  Know  my  promise  cannot  be  made 
false.  1  regard  Dharma  as  superior  to  life  it- 
self and  divinity.  Kingdoms,  sons,  fame 
and  wealth  all  these  do  not  come  Up  even  to 
a  sixteenth  part  of  truth. 

Thus  ends  the  thirty  fourth  chapter,  the 
v^trds  of  Yttdhisthtr^u  in  the  Arjunahhiga- 
mana  pf  the  Vaua  Parva, 


CHAPTER    XXXV. 

(ARJUNABHIGAMANA  PARVA)— 

Continued. 

Bhima  said  :— 

I — 2.  O  great  king,  being  mortal  and  un- 
substantial as  froth,  unstable  as  fruit  and 
dependaht  on  time,  how  can  you  consider 
of  any  avail  your  havinj  made  an 
J^greemsnt  in  respect  of  Time,  which  is  infi- 
nite and  immeisurable,  which  passes  as 
quickly  as  an  arrow  or  a  stream,  carrying 
everything  before  it  like  death  itself  ? 

%  O  son  of  Kuntt,  how  can  he  wait 
whose  life  is  shortened  every  moment,  as  a 
quantity  of  collyrium  is  lessened  each  time,  a 
grain  is  taken  up  by  the  needle  7 

4-  Only  he  whose  life  has  no  limit,  or  he 
who  knows  with  certainty  what  the  period  of 
*iis  life  (really)  is,  or  he  who  knows  the  fu- 
ture as  if  it  were  placed  before  his  eyes  can 
^attfor  the  arrival  of  (a  certain  fixed) 
time. 

5*  O  kinsf,  if  we  wait  for  thirteen  years, 
Jj^  period  of  time  will  shorten  our  lives  atd 
"""g  us  nearer  to  death. 


6.  Wealth  is  ever  established  in  every 
creature  having  corporeal  body.  Therefore 
we  should  try  to  get  possession  of  our  king- 
dom before  we  meet  with  death. 

7.  He  who  fails  to  achieve  fame  by  not 
chastising  his  enemies  is  like  a  thing  un- 
clean. He  is  an  useless  burden  of  the  earth 
as  a  brute  is,  and  perishes  with  ignomy. 

8.  The  man,  who  being  destitute  of  stren- 
gth and  courage,  fails  to  chastise  his  enemies' 
lives  in  vain.  1  consider  such  a  man  as 
low-born. 

9.  Your  hand  can  shower  gold ;  your 
fame  spreads  over  the  wh  >le  earth.  There- 
fore, killing  your  enemies  in  b^tle,  enjoy  the 
wealth  acquired  by  the  strengtii  of  your 
arms. 

10.  O  king.   O  chastiser  of  foes,   if  a. 
man  goes  to  hell  on  the  very  day  he  kills  his 
injurer,  that  hell  at  once  becomes  heaven  to 
him. 

11.  The  pain  that  one  feels  in  suppress- 
ing his  anger  is  more  burning  than  fire  it* 
self.  I  burn  with  it  even  now,  and  I  can- 
not sleep  either  in  the  night  or  in  the 
day. 

12.  This  son  of  Prithn,  Vivatsu  (Arjuna) 
is  foremost  in  drawing  the  bow-stringy.  He 
is  certainly  much  aggrieved,  though  he  lives 
(quietly)  like  a  lion  in  its  den. 

13.  This  one  (Arjuna)  who  desires  to 
kill  all  theweilders  of  dow  of  the  world  with- 
out (any  body's)  help,  suppresses  his  wrath 
within  his  breast  like  a  great  elephant* 

14.  Nakula,  Sahadeva,  the  old  mother  of 
heroes  (Kunti)  are  all  sitting  like  dumb  peo- 
ple in  order  to  please  you. 

15.  All    our  friends   with  the   Srfnjayas^ 
wish  to  please  you.     Only  !  and  the  mother] 
of    Prativindyu,    (Draupadi)    are    greatly 
Aggrieved 

16.  And  speak  to  you.  Whatever  I  speak, 
is  (surely)  agreeable    to   them  all,  for   they 
plunged  in  great  affliction  eagerly  wish   for 
the  battle. 

_  r 

17.  O  king,  what  greater  calamity 
would  befall  us  than  that  our  kingdom 
should  be  snatched  away  from  us  and  en- 
joyed by  weak  and  contemptible  foes  ! 

18.  O  chastiser  of  foes,  (only)  irovcx  the 
weakness  of  your  character  you  feel  shame 
to  violate  the  pledge  you  made.  But  O 
king,  none  praises  you  for  your  this  kindly 
disposition » 

10.    O  king,  vour  intellect  cannot  see  the 
truth  like  that  of  a  foolish  and  ignorant  man, 
though  of  high  birth,   who  has    committed 
to    memory     the    Vedas    without     und" 
standing  them. 


54 


MAIlABAIIRATA. 


20.  You  arc  kind  as  a  Brahmina  ;  how 
have  you  been  barn  in  the  Kshalrya  order  ? 
Those  born  in  it  (the  Kshatrya  order)  are 
generally  crooked-min  led. 

31.  You  have  heard  the  duties  of  kings 
told  by  M^nu, — they  are  fraught  with  crook- 
edness and  unfairness, — they  are  perfectly 
opposed  to  peace  and  virtue. 

?2«  O  great  kin^,  whv  do  you  then  for- 
give the  wicked-minded  sons  of  Dhrita- 
rastra.  O  foremost  of  men,  why  are  you  silent 
in  performing  your  duties  being  a  man  of 
high  birth  ?  O  son  of  Kunti,  who  wishes 
to  conceal  the  Himalayas  by  means  of  a 
handfi^  of  grass.  Known  as  you  are  all 
over  the  world,  you  will  hardly  be  able  to 
live  unknown  and  undiscovered. 

25.  O  son  of  Pcitha,  the  sun  can  never 
pass  through  the  sky  unknown  to  men. 
A  large  tree  with  spreading  branches; 
iYowers  and  with  leaves  in  a  well  watered 
place  (can  never  remain  hidden) 

i6.  Nor  can  the  Airavat  (In'ira*s  ele- 
phant). How  will  Jishnu  (Arjuna)  be  able 
to  live  undiscovered  and  unknown  ?  How 
will  these  Iion-like  young  children,  together 
with  the  two  brothers, 

.27.  Nakula  and  Sahadeva,  O  son  of 
Pritha,  be  able  to  live  in  secrcy?  The 
mother  of  heroes,  the  princess  Oraupadi 
of  virtuous  deeds 

28.  O  son  of  Pritha,  how  will  this  Krishna 
he  able  to  live  undiscovered  and  unknown? 
O  king,  all  the  people  know  me  fro:n  my 
childhood. 

29.  I  do  not  see  how  I  shall  be  able  to 
live  undiscovered  ajid  unknown.  The 
Meru  (mountains)  might  as  well  be  con- 
cealed !  Then  again  many  kings  have  been 
driven  away  from  their  kmgdoms, 

30.  These  kings  and  princes  will  all 
follow  the  wicked  son  of  Dhritarastra.  For 
robbed  and  exiled  by  us,  they  cannot  be 
friendly  towards  us. 

31.  Thej^  will  certainly  seek  to  injure  us 
with  the  desire  of  doing  good  tohim(bury9- 
dhana);  and  they  will  certainly  set  against  us 
many  spies  in  disguise.  If  they  discover  us 
and  report  it,— a  great  calamity ^will  (then) 
befall  us. 

32.  We  have  already  lived  in  the  forest 
for  full  thirteen  months.  Consider  them  for 
their  length  as  full  thirteen  years, 

33.  The  wise  men  have  said  that  a 
month  is  (but)  a  substitute  for  a  year,  as 
Prttika  is  considered  as  a  substitute  for  the 
Soma. 

34.  0  king,  (if  yoii'  violate  the  pledge) 
your  may   free    yourself  from    its    sin   by 


offering  good  food  to  a  well-conductod  bofl 
which  carries  sacred  burdens. 

35.  O  king,  therefore  make  up  your  mind 
to  kill  your  enemies.  There  is  no  virtue 
higher  to  a  Kshatrya  than  battle. 

Thus  ends  the  thirty  fifth  chaff ter,  th£ 
words  of  Bkinta,  in  the  Arjunabhiffamana 
0/  the  Vana  Parva, 


CH  A  PT  E;R    XXXVI. 
(ARJUiNABHIGAMANA  PARVA)  — 

Continued* 

Vaisliampayaiia  said  :— 

I ,  O  foremost  of  men,  having  heard  the 
words  of  Bhima,  that  chastiser  of  foes,  the 
son  of  Kunii,  Yudhtsthira,  sighed  and 
reflected  in  iHlence. 

a.  (He  thought  in  his  mind)  "I  have 
heard  the  duties  of  king  recited  to  me. 
I  have  heard  also  the  duties  of  the  dtflferent 
orders.  He  seen  truly  who  sees  how  to 
regulate  his  conduct  both  in  the  present 
and  in  the  future. 

3.  Knowing  as  I  do  the  true  course  of 
Dharma,  whicn  is  so  difficult  to  be  known, 
how  can  I  forcibly  grind  it,  which  would  be 
like  my  grinding  the  Meru  (mountain)." 

4.  Having  thus  reflected  for  a  moment 
and  having  also  settled  (in  his  mind)  what 
he  should  do,  he  thus  spoke  to  Bhtmasena 
without  allowing  htm  to  say  anydiing. 


Tudjbistiiura  said  i-^ 

5.  O  descendant  of  Bharata,  O  miehty 
armed  hero,  what  you  say  is  true.  O  b^ 
of  speakers,  listen  (also)  to  what  1  »f. 

6.  O  descendant  of  Bharata,  O  Bhima- 
sena,  the  greatly  sinful  deeds  that  one  wants 
to  perform  depending  only  on  his  courage 
become  a  source  of  pain  to  him. 

7.  But,  O  mighty-armed  hero,  whatever 
is  performed  with  (due)  deliberation,  with 
well-directed  prowess,  with  all  (necessar)) 
appliances  ana  with  much  previous  thought, 
is  (always)  seen  to  be  successful  (at  the 
end.)  The  celestials  tliemselves  favour  such 
acts. 

8.  Hear  somethincr  about  the  act  which 
you  think  should  be  at  once  done  from 
your  pride  of  strength^  and  restlessness  of 
mind. 

9.  Bhiirisrava,  Salya,  the  powerful  Jam* 
sandha,  Bhisina,  Drona,  Kama,  the  mighty 
son  of  Drona  (Ashwathama), 

H>.  The  invincible  sons  of  Dhritarastra* 
Duryodhana  and  others, — all  are  aocom* 
plished  in  arms  and  ever  ready  for  battle. 


Vana  parva. 


55 


11.  Those  king^s  ^ni  the  rulers  of  the 
world,  who  have  been  injured  by  us. 
have  all  taken  the  side  of  the  Kurus  ;  and 
their  affection  has  grown  towards  them. 

12.  O  descendant  of  Bharata,  they  are 
cng-aged  in  seeking  to  do  good  to  Duryo- 
dhanaand  notto  us.  With  their  treasury 
full  and  army  large,  they  will  try  their  best 
in  the  war  (to  defeat  t»). 

13.  All  the  officers  of  the  Kuru  army  with 
their  sons  and  relatives  have  been  honoured 
by  Duryodhana  with  the  presentation  of 
Wealth  according  to  proper  divisions. 

14.  These  heroes  have  been  much 
honored  by  Duryodliana.  My  firm  convic- 
tion   is  that  they  will  give  their  lives    in 

battle  for  him* 

15.  O  miehty-armed  hero,  though  the 
behaviour  of  Bhistna,  Drona  and  the  high* 
souled  Kripa  b  the  same  (to  both  parties), 

1 6.  Yet  it  is  my  firm  conviction  that  they 
would  sacrifice  in  battle  their  lives,  than 
which  there  is  nothing  dearer  in  this  world, 
so  that  they  might  pay  off  (tlreir  debt) 
in  the  shape  of  royal  favours  which  they 
enjoy. 

17.  They  are  all  masters  in  celestial 
weapons  and  they  are  all  devoted  to  virtue. 
My  opinion  is  that  they  cannot  be  van- 
quished even  by  tlie  celestials  with  Vasava 
(Indra)  at  their  head. 

18.  There  is  Kama,  the  great  cnr- war- 
rior, who  is  impetuous,  ever  angry,  invin- 
cible, accomplished  in  all  weapons  and  en- 
cased in  impenetrable  armour. 

19.  Without  first  defeating  in  battle  all 
these  foremost  of  men,  you  cannot,  unaided 
as  you  are,  kill    Duryodhana. 

30.  O  Vrikodara,  I  cannot  sleep  as  I 
ponder  upon  the  lightness  of  hand  that  the 
Stita's  son  (Kama)  possesses.  I  consider 
him  to  be  the  foremost  of  all  wielders  of 
bows. 


la  said  :— 

21.  Having  heard  these  words,  the  im- 
petuous Bhimasena  became  alarmed  and 
pensive ;  and  he  did  not  utter  a  word. 

22.  When  the  Pandavas  were  talking 
one  another,  there  came  to  that  place  the 
great  ascetic  Vyasa,  the  son  of  Satyavati. 

23.  When  he  arrived,  he  was  duly  wor- 
shipped by  the  sons  of  Pandu.  That  best  of 
speakers  then  thus  spoke  to  Yudhisthira. 

Vyasa  said  :— 

24.  O  mighty-armed  Yudhisthira,  O  l»cst 
of  men,  knowing  by  my  intelligence  what  is 
passing  m  your  mind,  I  havc  speedily  come 
to  th'is  place* 


25 — 26.  O  descen  lant  of  Bharata,  O 
slayer  of  foes,  I  shall  destroy  the  fever  that 
is  in  your  mind,  and  I  shall  tell  you,  by 
means  of  what  act  according  to  the  ordi- 
nance you  Will  be  able  to  kill  Bhisma,  Kripa, 
liarna,  Drona,  the  son  of  Drona,  Durvo- 
dhana  and  the  other  princes  and  Du- 
shashana, 

27.  O  king  of  kings,  hearing  it  from  me, 
accomplish  the  act  with  patience.  Having 
accomplbhed  it,  soon  destroy  your  this 
(mental)   fever. 

Vaishampayana  said  :— 

28.  That  foremost  of  all  eloquent  men, 
the  son  of  Parasara  (Vyasa),  taking  him 
aside  thus  spoke  to  Yudhistliira  in  words 
of  deep  import. 

Vyasa  said:— 

29.  O  best  of  the  Bharatas,  that  pros- 
perous time  has  come  when  the  son  of 
Pntha,  Dhananjaya  (Arjuna),  will  kill  your 
enemies  in  battle. 

30.  Accept  from  me  this  knowledge, 
called  Pratismriti,  Uttered  by  me  it  is 
like  success  personified.  You  are  capa- 
ble o(  accepting  it ;  I  shall  tell  it  to  you. 

31 — 32.  Receiving  it,  the  mighty-armed 
Arjuna  will  be  able  to  accomplish  his  desire. 
O  son  of  Pandu,  let  him  go  for  the  acquisi- 
tion of  weapons  to  Maheiidra,  Rudra,  Va- 
runa,  Kuvera  and  Yama.  He  is  competent 
to  see  the  celestials  on  account  of  his  asceti- 
cism and  prowess. 

33.  He  is  a  Rishi  of  great  effulgence  ;  hfe 
is  the  friend  of  Narayana  (Krishna)  ;  he  is 
ancient,  eternal,  celestial,  invincible,  ever 
successful  and  undeteriorating. 

34.  O  mighty-armecT  hero,  he  will  achieve 

freit   deeds   by     receiving    weapons    from 
ndra,  Rudra,  and  the  Lokapalas. 

35.  O  son  of  Kunti,  O  ruler  of  the  world, 
think  of  going  from  this  forest  to  another 
(forest)  that  may  be  fit  for  your  abode. 

36.  To  reside  in  one  place  for  a  length 
of  time  is  never  pleasant.  It  might  pro- 
duce anxieties  to  the  ascetics. 

37.  As  you  support  numerous  Brahmanas, 
learned  in  the  Vedas,  your  continued  resi'- 
dence  here  (in  this  forest)  may  exhaust  the 
deer  of  the  forest  and  may  be  destructive  of 
the  creepers  and  plant. 

Vaishampayana  said  x— 

38 — 39.  Having  thus  addressed  by 
that  illustrious  lord,  the  ascetic  of  great 
wisdom,  the  intelligent  Vyasa,  th6  son  6i 
Satyavati,  learned  m  the  mysteries  of  t^'- 
world,  then  linported  that  foremost  of  kiK 


$6 


MAIIABIIARATA. 


ledge  to  the  trilling  Dharmaraja  (Yudhis- 
thira)  who  had  meanwhile  purifif  d  himself. 
Bidding  farewell  to  the  son  of  Kunii,  he 
then  disappeared. 

40.  Having  received  that  knowledge, 
the  virtuous* minded  and  the  intelligent 
Yudhisthira  carefully  retained  it  in  his 
memory,  and  always  repeated  it  at  the 
proper  times. 

41.  Being  glad  at  the  words  of  Vyasa, 
he,  leaving  the  Dwaitavana,  went  to  the 
forest  of  ICamyaka  on  the  banks  of  the 
Saraswati. 

42.  O  great  king,  the  Brahmanas,  posses- 
sing ascetic  merils  and  versed  in  the  science 
of  ortheopy  and  orthography,  followed  him, 
as  the  Rife-his  follow  die  king  of  the  celestials 
(Indra). 

43.  Thereupon  arriving  at  Kamyaka, 
tliose  high-fouled  chiets  of  the  Bharata  race 
took  up  their  residence  there  with  their 
friends  and  followers. 

44.  O  king,  those  intelligent  heroes  then 
lived  there  lor  some  time,  devoting  them  - 
sdves  to  the  science  of  archery  and  hearing 
the  excellent  Vedas, 

45.  They  went  about  the  forest  every  day 
with  non-poisoaed  arrows  in  search  of  deer. 
They  duly  performed  all  the  rites  in  honour 
of  the  Piiris,  the  celestials  and  the 
Brahmanas. 

Thus  ends  the  thirty  sixth  chapter, 
Pandavas*  entrance  into  the  Kamyaka  finest, 
in  the  Ajunabhigamana  of  the  Vana 
tarva^ 


CHAPTER  XXXVII. 

(ARJUNABHIGAMANA  PARVA)— 

Continued, 

Vaishampayana  said  :^ 

1.  After  some  lime,  Dharmaraja  Yudhis- 
thira, remembering  the  wurds  ol  the  Muni 
(Vyasa),  spoke  theie  words. 

2.  Calling  to  himself  in  private  that 
.foremost  Ot  men,  the  greatly  wise  Arjuna, 
and  taking  hold  of  his  hands, 

3.  That  chastiser  of  foes,  Dharmaraja, 
reflecting  for  a  moment  over  tlicir  exile, 
smillingly  spoke  these  words  to  Dhananjaya 
(Aijuna). 


said:— 

4.  O  descendant  of  BharaU,  the  four 
.divisions  of  the  sconce  of  anns  always 
dwell  19  Bkisma,  Drona,  Kripa«  Kama  and 
the  son  of  Drona  (Aswalhama). 


5.  They  fully  know  all  sorts  of  Brahmat 
celestial,  human,  Vayavya  U'capons,  to* 
gether  with  the  mode  ol  using  them  and 
warding  them  off. 

6.  They  are  all  conciliated,  hooonred 
and  gratified  by  the  son  of  Dhrttarastra 
(Duryodhana)  who  behaves  to  them  as  one 
does  towards   his  preceptor. 

7*  Towards  all .  his  warriors  he  behaves 
with  great  affection.  All  the  revered  ones, 
thus  honoured  and  gratified,  seek  to  do  him 
good. 

8.  Thus  honoured  by  him,  they  will  not 
fail  to  exert  their  might.  The  whole  worki 
is  to-day  under  the  sway  of  Duryodhana 

9.  With  vilkiges  and  cities,  with  adi  the 
seas  and  forests  and  mines«  O  Paitha, 
you  are  our  sole  favourite  refuge.  On  you 
rests  a  great  burden. 

10.  O  diastiser  of  foes,  I  shall  tdl  yoo 
what  you  should  do  now.  O  child,  1  have 
rt:ceived  a  knowledge  from  Krishna  Du^- 
payana  (Vyasa). 

11.  O  child,  if  used  by  you,  the  whole 
universe  will  be  brought  to  your  view  by 
that  knowledge.  Having  attentively  re- 
ceived that  Brahma-knowledge, 

12.  Attain  in  due  time  the  grace  of  the 
celestials.  O  best  of  the  Bharata  race, devote 
yourself  to  austere  asceticism. 

13.  Armed  with  the  bow  and  the  sword, 
and  clad  in  armour,  devote  ^-ourself  to 
austere  asceticism  and  deep  meditation.  O 
child,  without  giving  way  to  any  body,  go 
towards  the  north. 

14.  O  Dhananjaya,  all  celestial  weapons 
are  with  Indra.  The  celestials  at  one  time 
gave  all  their  strength  to  Sakra  (Indra)  from 
the  fear  of  Vitra. 

15.  They  are  all  collected  togetlier  in 
one  place.  And  he  will  (surely)  give  you  mil 
his  weapons.  Go  to  Sakra  (indra)  ;  he  w9I 
give  you  all  his  weapons. 

16.  Be  initiated  and  go  thb  very  day 
to  the  god  Purandara  (l^dra)* 

Vaiahampajrana  said  :— 

Having  said  this,  the  lord  Dharmaraja 
(Yudhisthira)  imparted  to  him  (Arjuna) 
the  knowledge. 

17.  The  elder  brother  communkated 
with  due  rites  the  knowledge  to  his  heroic 
brother  whose  speech,  body  and  mind  vfere 
all  tmder  complete  control.  He  dtcn  com- 
manded him  to  go. 

18 — 19.  At  the  command  o£  Dlianpa* 
raja  (Yudhisthira),the  m ighty -armed  (Aiju- 
na),  dad  in  maH  and  incased  with  gaunt- 
lets and  furnished  with  fingure  protectors 
made  of  the   guana  skin^  taking  up  the 


YANA   PARVA. 


57 


tndiva  (bow)  and  also  bis  inexhaustibl* 
livers  ;  and  having  poured  oblations 
to  the  fire  and  mad.»  the  Brah:nanas  utter 
rnedictions  ort  recj  ;)t  of  gifts,  started  to 
e  Purandara  (Indraj. 

20.  Armed  with  bow  an  1  afrows,  the 
ighty-armed  hero  heaved  a  sigh   and  cast 

look  upwards,  when  he  set  out  for  the 
istruction  of  Dhritarastra's  sons. 

21.  Seeing  the  son  of  Kunti,  about  to 
art,  thus  armed  with  bow  and  arrows, 
le  Brahmanas,  the  Siddhas  and  the  invisi- 
le  spirits  said, 

32.  **  O  son  of  Kunti,  soon  obtain  what 
3U  wish  for  in  your  mind."  The  Brahmanas 
lessed  him  with  benedictions  and  said  to 
artha  (Arjuna), 

23.  "  O  son  of  Kunti,  engage  yourself 
!  achieving  the  object  you  have  in  view, 
^ictory  is  sure  to  come  to  you."  Then 
hen  the  heroic  Arjuna  of  thighs  like  the 
unks  of  the  Sala  tree  was  about  to  start, 

24 — 25.  Taking  away  the  hearts  of  all, 
wrishna(Draupadi)  thus  spoke. 

)raiipadi  said  :— 

O  mighty-anned  D'lananjaya,  O  son  of 
Cunti,  let  all  that  Kunti  desired  at  your 
>irih  and  all  that  you  yourself  (always)  de- 
ire  be  accomplished.  Let  nane  of  us  again 
e  b  )"i  in  ths  order  of  Kshatrya. 

25.  Daily  salutation  to  the  Brahmanas 
/hose  mode  of  life  is  .mendicancy.  This  is 
ny  great  grief  thit  the  sinful  wretch  Suyo- 
Ihina  (Duryodhana), 

27  —30.  Seeing  me  in  the  assembly  of  the 
tin  Js,  mockingly  called  me  a  cow.  Besides 
his,  other  harsh  words  were  spoken  by  him. 
5  It  this  is  my  opinion,  that  the  grief  I 
»3  V  fael  in  parting  with  you  is  greater 
han  any  I  felt  then  at  his  wjrds.  Your 
)rothers  will  while  away  their  waking 
tiom2nts  in  repeatedly  talking  over 
^our  great  deeds.  O  hero,  O  Partha,  if 
rou  stay  away  (from  us)  f  jr  a  long  period 
>f  time,  we  shall  derive  no  pleasure  from 
enjoyments  or  luxury.  Life  itself  would 
be  distasteful  to  us. 

31.  O  son  of  Kunti,  our  weal  and  woe, 
Dur  life  and  death,  our  kingdom  and 
prospsritx'  all  depend  on  you.  O  descen- 
dint  of  Bharata,  i  bless  you.  Let  success  be 
yours. 

32.  O  mighty  hero,  O  sinless  one,  you 
will  be  able  to  perform  your  this  task  even 
ag^ainst  powerful  enemies.  Go  with  speed 
to  win  success.  Let  there  be  no  danger 
to  you. 

33«  I  bow  to  Dhairi  and  Vidhairi  ;  un- 
aeierioniting  blessings  be  to  you,    O  Dha- 


nanjaya,  let  Hri,  Sr$i,  Kirii,  Dhriti\ 
Pushtt't  Uma,  Lakshmi  and  Saraswatij  all 
protect  you  on  your  way. 

34.  For  you  always  worship  your  elder 
brother  and  always  obey  his  commands. 
I  bow  to  the  Vashusi  the  Rudras,  the 
Adityas,  the  Marutas, 

35.  The  Vishwadevas  and  the  Siddhas 
for  your  welfare.  O  best  of  the  Bharata 
race,  O  descendant  of  Bharata,  be  safe 
from  all  mischievous  spirits  belonging  to 
the  Brmament,  the  earth, 

3^.  And  the  heaven,  and  also  from  other 
such  ones  generally. 

Vaishampayana  said  .*— 

Having  uttered  these  benedictions,  the 
illustrious  Krishna  (Draupadi)  stopped. 

37.  Having  then  walked  round  his  bro- 
thers and  Dhaumya,  the  mighty-armed 
Pandava  (Arjuna),  taking  up  his  beautiful 
bow,  started. 

38.  All  creatures  left  the  path  that  the 
gready  energ^etic  and  powerful  (hero)  took 
with  the  desire  of  seeing  Indra. 

39.  O  child,  that  chastiser  of  foes  passed 
over  many  mountains  inhabited  by  the 
ascetics  ,*  and  (at  last)  he  reached  the  sacred 
and  the  celestial  Himalayas. 

40.  The  high-minded  hero  reached  the 
sacred  mountain  in  one  day,  for  he,  beings 
a  great  ascetic,  possessed  the  speed  like  that 
of  the  mind. 

41.  Having  crossed  the  Himalayas  and 
also  the  Gandhamadana  and  many  other 
uneven  and  dangerous  passes  by  walking 
day  and  night, 

42.  He  readied  Indrakila  and  Dhanan- 
jaya  (Arjuna)  stopped  there.  He  then  heard 
a  voice  in  the  sky.  It  said,  "stop." 

43.  Having  heard  it,  the  Pandava 
(Arjuna)  looked  at  all  sides,  and  Savya- 
shachi  (Arjuna)  then  saw  an  ascetic  sitting 
at  the  foot  of  a  tree. 

44.  (He  was)  blazing  with  Brahma- 
effulgence.  With  brawny  colour  and  matted - 
locks,  (he  was)  thin  and  lean.  Seeing  htm 
(Arjuna)  stopped  there.  The  great  ascetic 
then  thus  spoice  to  Arjuna, 

45.  "O  child,  who  are  you  that  have  come 
here  with  bow  and  arrows,  clad  in  armour, 
scabbard  and  gauntlet  and  devoted  to  X\\% 
Kshatrya  usage  t 

46.  There  is  no  necessity  for  weapons 
here.  This  is  the  abode  of  peaceful 
Brahmana  ascetics  (who  are  all)  without 
either  joy  or  anger. 


58 


MA1IABITARATA. 


47-  O  cliiW,  there  is  no  use  of  the  bow 
here.  There  is  no  sort  of  fight  here.  There- 
fore throw  nway  your  bow.  You  liavc  ob- 
tained the  hig^  state  of  life. 

I  4S.  O  hero,  tJiere  is  no  man  who  is 
equal  to  you  in  energy  and  prowess/'  The 
Brahmana  sniUi.ng^y  thus  spoke  to  Arjuna. 
But  lie  could  not  move  him,  who  was  so  firm 
in  bis  purpose. 

*^  49,  Thereupon  that  Brahmana,  being 
much  pleased  with  him,  again  spoke  to 
htm  with  smileSr  "O  slayer  of  foes,  be 
blessed.  1  am  Sakra  (Indra).  Ask  the  boon 
you  desire  to.bave." 

>.  Having  been  thus  addressed  by  the 
iiciiy  of  one  thousand  e>'es  (fndra),  that  per- 
petuator  of  the  Kuru  race,  ihe  heroic  Dha- 
nanjaya  (Arjima)  with  Joined  liands  and 
bowing  head  said, 

51.  "  O  exalted  one,  this  is  the  object  of 
piy  wishes; — grant  nre  this  boon, — (namely) 
I  desire  to  learn  from  you  all  \Yeapons," 

52.  Mahendra*  (Indra),  bein^  mudi 
pleased  with  him  smilingVy  replied,  *'  O 
ENnnanjaya,  when  )»ou  liave  reached  this 
iregion,  what  need  is  there  for  you  to  get 
weapons  7 

53.  You  have' already  obtained  the  high- 
est state  of  fife.  Ask  for  other  regions  of 
bliss  you  desire  to  obtain."  Having  been  thus 
addressed,  Dhananjaya  thus  replied  to  the 
deity  of  one  thousand  eyes  (Indra), 

54.  "O  Ibrd  of  heaven,  I  do  not  desire 
lo  obtain  regions  of  bliss,  nor  objects  of 
dnjoyment»  nor  the  celestial  state, — what  to 
speak  of  (other)  pleasures.  I  do  not  desire  to 
obtain  the  prosperity  of  all  the  celestials. 

.  K*  Having  left  my  brothers  behind  me 
in  the  forest  and  having  been  unable  to 
avenge  myself  on  the  enemy,  shall  I  incur  the 
dpprohrium  ai  ail  tlie  world  for  everlasthig 
time  T  *' 

'  56.  Having  been  thus  addressed,  the 
slayer  of  Vitra,  the  worshipped  of  all  the 
worlds  (Indra),  consoling  him.  with  sweet 
words,   thus    spoke  to   the    son  of   Pandu 

(Arjuna), 

-  57.  **  O  child,  when  you  will  be  able  to 
meet  the  three-eyed  deity,  Siva,  the 
wielder  o(  trident  and  the  lord  of  all 
creatures^  it  is  then  I  shall  bestow  on  you  all. 
fny  weapons. 

*  58.  O  son  of  Kunti,  try  to  ntcet  tin? 
greatest  of  all  gods,  for  it  is  only  when  you 
nave  seen  him  that  you  would  have  your 
desire  fulfilled." 

SO*  Having  thus  spoken  to  Falguni 
(Arjuna),  Sakra(Indra)  disappeared.  Arjuna 


remained    at    that  spot,    de\'oting  liinseT 
to  sc\'erc  asceticism. 

Thus  ends  the  thirty  seven  chaffitr,  the 
meeting  of  Indra  and  Arjnna^  in  the 
Arjunabhtgamana  of  the  Vuna  Parra, 


CHAPTER   XXXVIIf. 
KIRATA  PARVA. 

Janamefaya  said  :— 

1.  O  exalted  one,  I  desire  to  hear  h 
detail  the  account  of  the  acqukittcn  d 
weapons  by  Pariha  (Arjuna)  oi  spoikss 
deeds* 

2.  How  did  that  foremost  of  men.ilw 
mighty-armed  and  the  greatly  energeuc 
Dl^nanjaya  enter  that  solitary  forest 
witboul  l>av)iig  felt  (any)  fear  X 

3.  O  foremost  of  all  n>en,  learned  in  \H 
Vedas,  what  did  he  do  when  he  lived  there! 
O  exalted  one,  liow  did  he  gratify  Sthaov 
(Si\'a)  and  the  chief  of  tlie  cclciiial} 
(Iixlra)? 

4.  O  best  of  the  twice-born,^  I  deshe  t« 
hear  all  this  through  your  favour.  O  oaui'f- 
scient  one,  ycm  are  acquainted  wftb  evtvr 
tiling  regardmg  men  and  gods. 

5 — 7.  O  Brahmana,  the  batt'e  that  was 
formerly  faught  betwe^i  th;it  Best  uf 
smiters,  who  had  never  been  defeated  in 
war,  and  Bhava  (Siva)  was]  without  a 
parallel  and  was  extraordinary  and  was  alsj 
nair-stirring.  Having  heard  which,  ifcc 
hearts  of  those  foremost  of  mefn,  the  sobs  0^ 
Pritha,  tremblctF  in  wonder  and  Jo)',  think- 
ing of  their  onn  inferiority.  Tell  me  wIij* 
other  acts  Partha  i Arjuna),  perfonued 

8.  I  do  not  find  the  most  trivial  thing  in 
Jishnu  (Arjuna)  which  might  be  called  ceJ* 
surable.  (Therefore)  narrate  tlie  history  i^ 
that  hero  to  me. 

V^shampayana  said : — 

9.  O  foremost  of  the  ICurus,  OchiW.  I 
shall  narrate  to  you  the  excellent,  the  cxtefl- 
sive  and  i^reatly  umivalled  history  of  that 
illustrious  hero. 

ro.  O  sinless  one,  hear  m  Jitailtte 
account  of  Parlha*s  meeting  with  the  thrtt- 
eyed,  god  of  gods  and  his  contact  *Tth  his 
body, 

Ti.  At  the  command  of  Ytidhisthira  tJw».* 
immeasurably  powerful  hero  set  ooi  i^ 
meet    the    chief  of  the  ckstials,  Sukni,  and 

t"he  god  of  gods,  Sankara  (Siva) 

12.  Taking  up  the  excellent  bow  atwl  t!tf 
sword    with    the   golden    hit,     in  order  10 


Van  A  PaRva. 


59 


accomplish    liis  purpose,  the  greatly  power- 
y  and  the  mighty-armed  Arjuna, 

13.  That  descendant  of  Kurti,  set  out 
fK»rthu'ard  towards  the  sunimh  of  the 
Himalayas.  O  king,  that  son  of  Indra 
(Arjuna)  of  calm  mind,  that    gncatesl  car- 

t  warrior  of  all  the  world, 

14.  Firmly  adhering  to  his  purpose,  soon 
fngagwl  himself  in  austere  asceticism.  He 
tniered   that    fearful     and      thorny  forest 

alone. 

15.  ft  abounded  in  various  flowers  and 
tmiis,  it  was  inhabited  by  birds  of  various 
species,  it  was  full  of  various  animals  and  it 
vas  freqncnted  by  the  Siddhas  and  Chara^ 
Mas, 

16.  When  the  son  of  Kunti,  Arjuna, 
wicrcd  that  forest,  which  was  destitute  of 
human  beings,  conchs  and  drums  from 
fjcaN-en  \v-ere  sounded. 

17.  Great  showers  of  flowers  fell  on  the 
tarth;  and  the  clouds  spreading  out  covered 
tKtry  place  with  a  shade.        v 

18.  Passing     the     forest-paths    at     the 

S"»l  of  the  great  mountain  Arjuna  shone  in 
B  own    ePfulgence     by    dwelling  on    the 
treast  of  the  Himalayas. 

^  19-  He  saw  there  many  trees  bloom  ing 
"  p-ecn  verdure  and  resounding  with  the 
sweet  Botes  of  the  birds,  abounding  in 
great  rivers  with  g^reat  eddies  and  currents 
of  the  color  of  Vaidurja  gems 

.20.  And  echoing  with  the  sweet  notes  of 
fjc swans,  ducks  and  cranes.  The  banks  of 
fthose  rivers  were  resounded  with  melodious 
jitrains  of  male  Kokilas,  of  peacocks  and 
i>fcQncs. 

r  21.  Seeing  those  rivers  of  sacred,  pure 
•^  delicious  water  and  also  their  charming 
(wnks,  the  great  car-warrior  Arjuna  be- 
^c  very  much  delighted. 

}  22.  The  greatly  'energetic  and  high- 
jwwded  Arjuna  then  engaged  himself  in 
:ascencism  in  that  charming  forest. 

'Ju   f^^  *"   ^'^^    ""^^^   o^   Rrass   and 
T^.-^fer-skin    and     holding   the    Danda 

^  h^^  ate  withered  leaves  fallen  on  the 
round. 

'*V^   ^^.^^^  ^'*"'»^s  »"    ^^e  first  month  (of 

i?f,f*^sm)  at  the  interval  of  three  nights, 

^hts  '^"^  (nionth)  at  the  interval  of  six 

!    25.   In  the  third  Traonth)  at  the   interval 

L..?^!^''^'  ^^^^^"  the  fourth  month 
««»«.  that  foremost  of  the  Bharata  race, 

iliv^Ve^^\'"'8:hty.armcd  son  of  Pandu 
l^^mply)  on  air,  with  his  arms  upraised 

*  oiHv  n7»k  ^^^""?.  1^  lean  upon,  standing 
.^'"yonthc  tips  of  his  toes. 


27.  In  consequence  of  frequent  balhing-, 
the  hiirpf  that  high-souled  and  immea- 
surably energetic  hero  became  as  bright 
as   the  lightning  or  the  lotus. 

28.  Thereupon  all  the  great  Riihis  went 
to  the  god,  the  wiclder  of  trident  (Siva) 
and  told  him  that  the  son  of  Pritha  (Arjuna) 
was  engaged  in  austere  asceticism. 

29—30,  Bowing  to  the  great  god  (Siva), 
I  hey  told  him  all  about  the  action  of  Partha. 
(They  said),  "  The  greatly  eflfulgent  Partita 
IS  engaged  in  austere  asceticism  on  the 
breast  of  the  Himalayas.  Heated  with  his 
asceticism  the  earth  is  sending  forth  smokes, 
O  chief  of  gods,  we  do  not  know  with  what 
object  he  undergoes  this  asceticism. 

31.  He  causes  us  pain.  O  exalted  one, 
you  ought  to  stop  him."  Having  heard 
these  words  of  those  self-controlled  Rishis, 

32.  The  husband  of  Uma,  the  lord  of 
creatures,  thus  spoke, 

Siva  said  :— 

You  all  ought  not  feel  any  anxiety  on 
account  of  Falguni  (Arjuna). 

33».  Go  away  soon  with  cheerfulness  and 
alacrity  to  the  place  whence  you  have 
come.  I  know  what  is  the  determination 
of  his  mind. 

34.  His  desire  is  not  for  heaven,  nor 
for  prosperity,  nor  for  long  life.  What  is 
desired  by  him,  will  be  done  by  me  even 
to-day. 

Vaishampayana  said  :— 

35:  ,  Having  heard  '^"  this,  the  truthful 
Rishis  with  cheerful  heart  returned  to  their 
respective  abodes. 

Thus  ends  ik*  thirty  eighth  chapter,  the 
colloquy  between  the  Rishis  and  Siva,  i^i 
the  Kirata  of  the  Vana  Parva, 


CHAPTER    XXXIX. 
(KIRATA  PARV A)-^Continued. 

Vaishampayana  said  :— 

1.  When  all  those  high-souled  ascetics 
went  away^-the  wielder  of  trident,  the  exal- 
ted lord  Hara,  the  destroyer  of  all  sins, 

2.  Assuming  the  form  of  a  KiraCa 
(hunter),  blazing  like  a  golden  tree,  appear- 
ing like  a  second  huge  Meru  mountain,      . 

3.  And  taking  a  handsome  bow  aiid 
many  virulently  poisonous  snake-like  ar- 
rows, came  down  with  great  speed  as  an 
embodiment  of  fire. 


6o 


MAHABHAKATA. 


4.  The  auipicious  deity  wa«  accompained 
by  Uma  who  was  in  the  same  costume  and 
with  the  same  purpose  (as  those  of  her  hus- 
band'Siva)  and  also  by  many  merry  gobhns 
of  various  forms  and  attires, 

5  And  also  by  thousands  of  female 
(goblins).  O  king,  6  descendant  of  Bharata, 
the  place  blazed  forth  with  beauty  (as  Siva 
appeared), 

6  And  in  a  moment  all  the  forest  was 
pervaded  with  silence.  The  sounds  of 
springs,  water-falls  and  birds  ceased. 

7.  Coming  near  Partha  of  spotless  deeds, 
he  (Siva)  saw  that  a  son  of  a  Danava,  named 
Muka  of  wonderful  appearance, 

8  Assuming  the  form  of  a  boar,  intended 
to  kill  Arjuna.  Seeing  him  in  tUe  attempt 
to  kill  him, 

g.  (At  once)  taking  up  his  Gandiva  bow, 
and  virulently  poisonous  snake-like  arrows 
and  also  stringing  them  to  the  bow  and 
having  filled  all  sidfes  with  its  twang,  Falguni 
said  to  him. 

Arjuna  said  ;— 

10.  I  have  come  here,  but,  done  you 
no  harm.  As  you  seek  to  kill  me,  I  shall 
certainly  to-day  send  -you  to  the  abode  of 
Yama. 

Vaisliainpayana  said  :— 

XI.  Seeing  that  firm  wielder  of  bow 
Falguni  (Arjuna)  about  to  kill  him,  (the 
l>anava),  Sankara  (Siva)  in  the  disguise  of 
the  Kirata  suddenly  asked  him  to  stop; 

12.  (He  said),  "This  boar  like  the  Indra- 
hila  in  colour  has  been  first  aimed  b)^ 
ine."  But  disregarding  his  word,  Falguni 
(Arjuna)  struck  it. 

13.  At  that  very  moment  the  greatly 
effulgent  Kirata  also  shot  an  arrow  like  the 
flaming  fire  or  the  blazing  thunderbolt, 

14.  The  two  arrows  thus  shot  by  the 
two  (men)  fell  at  the  same  time  on  the 
huge  and  adamantine  body  of  Muka. 

15.  The  two  arrows  fell  on  him  with  a 
loud  sound  as  that  of  lightning  or  as  that 
of  the  thunder  falling  on  a  mountain. 

16.  Thus  struck  by  the  two  arrows 
which  were  like  fiaming-moutbed  snakes, 
Muka,  assuming  his  fearful  Rakshasha  form, 
gave  up  his  life. 

17.  Thereupon  Jishnu  (Arjuna),  that 
slayer  of  foes,  saw  before  him  the  person 
with  the  form  of  blazing  gold,  disguised 
as  a  KiraU  and  accompanied    by    many 

women. 

18.  The  son  of  Kunti   then  with  a  chcer- 
ul  heart  stnillingly  asked  him,  "Who  are 


you   wandering  in    this   solitary    forest  sur- 
rounded by  women  7 

19.  O  golden -splendoured  one,  are  yoj 
not  affraid  of  this  tearful  forest  ?  Why  have 
you  pierced  the  boar  that  was  first  aimed 
by  me. 

20.  This  Rakshasha  either  listlessly  or 
with  the  intention  of  killing  me  came  fcerc, 
and  he  was  first  aimed  by  me,  therefore 
you  cannot  escape  from  me  with  your  Xxit. 

21.  What  you  have  done  towards  rac 
is  quite  contrary  to  the  usajje  of  the  chase* 
O  mountaineer,  therefore,  1  shall  take  vojr 
life." 

22.  Having  been  thus  addressed  by  the 
Pandava,  the  Kirata  spoke  to  the  son  cl 
Pandu,  Savyashachi  (Arjuna),  in  these  sweet 
words. 

23.  *'0  hero,  you  need  not  be  anxiont 
for  my  dwelling  in  the  forest.  This  forest-Ian^ 
is  the  proper  abode  for  us  who  (a]wa>'5) 
dwell  in  the  forest. 

24.  O  ascetic,  why  have  you  selected  tt 
live  here  amidst  these  difficulties  ar>4 
dangers  ?  We  always  live  in  these  foresU 
full   of  various  sorts  of  animals. 

25.  You  are  delicate  ;  you  are  broughC 
up  in  luxury  ;  and  you  are  as  eff  ulgrent  as  \\h: 
fire,  why  do  you  wander  alone  in  this  soli- 
tary forest  ?" 

Arjuna  said:— 

26.  Depending  on  my  Gandiva  (bo«| 
and  my  arrows  as  blazing  as  the  fire,  1  lit* 
in  this  great  forest  like  a  second  son  of  firt 
(Kartikeya). 

27.  See,  this  great  beast,  this  fearful 
Rakshasha,  who  came  here  in  the  form  d 
an  animal,  has  been  killed  by  me. 

The  Kirata  said : 

28.  This  one  (the  Rakshasha)  was  fir^ 
struck  with  the  arrow  shot  from  my  bowv 
He  was  killed  and  sent  to  the  atxxle  d 
Yama  by  me. 

29.  He  was  first  aimed  by  me, — he  was 
first  claimed  by  me, — and  it  is  from  my  sho€ 
that  he  has  lost  his  life. 

30.  Being  proud  of  your  strength,  yon 
should  not  blame  others  for  your  own  fault. 
O  wicked-minded  wretch,  you  are  yoursefl 
in  fault,  and  therefore  you  will  not  escape 
from  me  with  life. 

31.  Stop,  I  shall  shoot  at  you  arrowJ 
like  the  thunder.  Try  your  best  if  yod 
can  and  shoot  at  me  your  arrows. 

Vaishampayana  said  :— 

32.  Having  heard  these  words  of  lh< 
Kirata,  Arjuna,  grew  angry,  and  began 
to  strike  him  with  numerous  arrowi. 


VANA    PARVA. 


Cl 


33.  Thereupon  he  (the  Kirata)  received 
upon  himself  all  those  arrows  with  a  cheer- 
ful heart.  He  again  and  again  said 
••  O  wretch,  O  wretch, 

34.  Shoot  at  me  your  best  arrows  that 
are  capable  of  piercing  to  the  very  heart.*' 
Having  been  thus  addressed,  Arjuna  poured 
a  shower  of  arrows  upon  him. 

35.  Thereupon  both  of  them  became 
angry.  Engaging  in  a  fearful  fight,  they 
hurled  again  and  again  at  each  other 
showers  of  poisonous  snake-like  arrows. 

36.  Arjuna  poured  a  shower  of  arrows 
on  the  Kirata,  but  Sankara  (Siva)  received 
them  all  upon  him  with  a  cheerful  heart. 

37.  Having  borne  that  shower  of  arrows 
for  a  moment,  the  wielder  of  Pinaka,  (Siva) 
stood  there  in  unwounded  body  like  an 
immovable  mountain. 

33.  Seeing  his  shower  of  arrows  had  no 
effects  (on  his  adversary),  Dhananjaya 
(Arjuna)  became  greatly  surprised  ;  and  he 
exclaimed  "  Excellent"  "Excellent." 

39.  "Alas. this  delicate  bodied  mountaineer 
of  the  Him  ilayas  bear  unmoved  the  arrows 
shot  from  thi  Gandiva, 

40.  WiiJ   i-i   he?     Is  he  the  deity  Rudra 
(Siva)  himself  ?    Is  he  a  Yaksha  or  a  celes- 
tial or  a  Asura  ?   The   celestials  often  come 
to  this  best  of  mountains. 

41.  Except  the  deity,  the  wielder  of 
Pinaka,  there  is  none  else  that  can  with- 
stand the  force  of  the  thousands  of  arrows 
shot  by  me  from  the  Gandiva, 

42.  Whether  he  is  a  celestial,  or  a 
Yaksha, — .iny  body  except  Rudra  (Siva), — 
I  shall  soon  send  him  to  the  abode  of  Yama 
with  my  these  sharp  arrows." 

43.  O  king,  thereupon  jishnu,  (Arjuna) 
with  a  cheerful  heart  began  to  hurl  thou- 
sands of  arrows,  (each)  capable  of  piercing 
to  the  very  heart,  as  the  sun  spreads  his 
rays  (all  over  the  world). 

44.  The  exalted  Creator  of  the  world, 
the  wielder  of  trident,  with  a  cheerful  heart 
bore  that  shower  of  arrows,  as  a  mountain 
does  a  shower  of  rocks. 

45.  The  arrows  of  Falguni  were  soon 
exhausted ;  and  seeing  that  all  his  arrows 
were  exhausted,  he  was  siezed  with  great 
fear. 

46.  Jishnu  (Arjuna)  then  thought  of 
the  exalted  Agni  who  had  formerly  given 
him  two  inexhaustible  quivers  at  the  burn- 
ing of  the  Khandava, 

47.  (He  mentally  said),  "Alas,  my  arrows 
are  exhausted  I  What  shall  I  shoot  now 
irom  my  bow?  Who  is  this  person  who 
swallows  up  my  arrows. 


48.  Killing  him  by  striking  with  the 
end  of  my  bow  as  elephants  arc  killed  by 
clubs,  I  shall  then  send  him  to  the  wielder 
of  mace,  Yama." 

49.  Taking  up  the  bow  and  dragging 
him  (the  Kirata)  wiih  his  bow-string,  the 
greatly  effulgent  (Arjuna)  struck  him  some 
fearful  blows  which  descended  upon  him  as 
thunder-bolts. 

50.  When  that  slayer  of  hostile  heroes 
the  son  of  Kunti,  began  to  fight  with  the 
end  of  the  bow,  that  mountaineer  snatch- 
ed (from   his  hand)  that  excellent  bow. 

51.  His  bow  having  been  snatched  away 
from  his  hand,  Arjuna.  with  the  desire  of 
ending  the  6ght,  rushed  with  great  force  at 
his  adversary  with  sword  in   hand. 

52.  Then  that  prince  of  the  Kuru  race 
struck  that  sharp  weapon  in  his  (Kirata's) 
head  with  the  whole  strength  of  his  arms, — 
a  weapon  which  could  not  be  resisted  even 
by  solid  rocks. 

53.  But  that  best  of  swords  on  falling 
on  his  head  broke  into  pieces.  Thereupon 
Falguni  began  to  fight  with  trees  and 
stones. 

54.  Then  the  exalted  deity  in  the 
disguise  of  the  huge-bodied  Kirata  bore 
that  shower  of  trees  and  stones  too.  The 
greatly  strong  Partha  (Arjuna), 

55.  His  mouth  smoking  with  wrath, 
struck  (ag.iin)  th.it  irrepressible  (deity)  in 
the  form  of  the  Kirata  with  fists  which  were 
like  thunder-bolts. 

56.  The  exalted  deity  in  the  form  of 
the  Kirata  then  struck  at  Falguni  with 
fists  which  were  (also;  like  the  thunder-bolt  of 
Indra. 

57.  In  consequence  of  the  fight  with 
fists  between  the  son  of  Pandu  (Arjuna) 
and  the  Kirata,  great  sounds  arose  in  that 
place. 

58.  That  fearful  and  hair-stirring  fight 
with  fists,  resembling  that  of  Vasava  (Indra) 
and  Vitra,  lasted  only  for  a  moment. 

59.  The  powerful  Jishnu  (Arjuna),  clasp- 
ing the  Kirata  (wuh  his  both  arms)  began 
to  press  him  with  his  breast.  The  greatly 
strong  Kirata  (also)  pressed  the  insensible 
son  of  Pandu. 

60.  In  consequence  of  preasure  of  their 
arms  and  of  their  breasts,  their  bodies 
emitted  smokes,  as  charcoal  does  in  fire. 

61.  Thereupon  the  great  god  pressed 
his  (Arjuna's)  body,  and  attacking  him  in 
anger  with  all  his  might,  he  deprived  him 
of  his  conciousness. 

62.  O  descendant  of  Bharata,  Falguni 
^Arjuna)  thus  pressed  by  the  god  of  <^*^t\^ 


62 


MAIIABIIAKAIA. 


and  his  body  bruised,   became  almost   like 
a  ball  of  Hesh. 

63.  Pressed  by  tbe  ht^h-soiiled  deity, 
lie  became  breathless,  and  fnllin^  on  the 
ground  without  the  power  of  moving^  he 
looked  like  one  who  was^dead. 

64.  He  soon  however  regained  conscious- 
ness. Rising  up  from  the  ground,  his  body 
being  covered  with  blood,  the  Pandava 
<Arjuna)  became  overwhelmed  with  sorrow. 

65.  Mentally  bowing  before  the  exalted 
deity  of  the  Pinaka  and  making  a  clay 
image  of  that  deity,  he  worshipped  it  with 
garlands  of  flowers. 

66.  Seeing  the  garlands  that  he  had 
offered  to  the  (clay  image)  adorning  the 
head  of  the  Kirata,  that  best  of  the  Pandava, 
Partha  (Arjuna),  was  filled  with  joy,  and 
he  then  r^ained  his  ease. 

67.  Thereupon  he  prostrated  himself  at 
his  feet  and  Vava  (Siva)  became  gratified. 
Seeing  his  astonishment,  and  his  body 
emaciated  with  ascetic  austerities,  the  deity 
thus  spoke  to  him  in  the  voice  as  that  of  the 
roaring  clouds. 

Siva  said:— 

68.  O  Falguni,  I  am  pleased  with  you 
for  your  matchless  deeils.  There  is  no 
Kshatrya  who  is  equal  to  you  in  courage 
and  patience. 

69.  O  mighty-armed  hero,  O  best  of  the 
Bharata  race,  O  sinless  one,  your  strength 
and  prowess  are  almost  equal  to  mine.  I 
have  been  pleased  with  you.     Behold  me. 

70.  O  large-eyed  hero,  I  will  give  you 
eyes,  (so  that  you  may  see  me  in  my  real 
form)«  You  were  formerly  a  Kishi.  You  will 
vanguish  all  your  enemies,  even  i^ii  ll>cy  be) 
Ihe  dwellers  of  heaven. 

71.  Being  pleased  with  you,  I  sh^ll  give 
you  an  irrerestible  weapon  ;  you  shall  soon 
acquire  (great)  weapons. 

Vaishampayana  said  :— 

72.  Thereupon  Falguni  (Arjuna)  saw 
tliat  ereatly  effulgent  deity,  the  great  god, 
the  dwdler  of  the  mountain,  the  wielder 
of  the  Pinaka^  with  hb  wife. 

73.  Kneeling  (before  him)  and  bowing 
down  his  head  to  him,  thnt  crtnqueror  of 
enemy's  cities,  Partha,  gratified  Hara  (Siva). 

Aijtma  said  :— 

74.  O  Kapardiit,  O  chief  of  all  the 
celestials,  O  destroyer  of  Vaga's  eyes,  O 
god  of  gods,  O  great  god,  O  Wud  throSitcd 
deity  of  matted^  locks-.  >.        , 


75.  O  three-eyed  god,  O  lord  of  all, 
I  know  you  to  be  the  cause  <if  aH  causes. 
You  are  the  refuge  of  all  the  celestials. 
The  universe  has  sprung  from  you. 

76.  You  are  incapable  of  being  van- 
quished by  the  three  worlds  of  the  celestials, 
of  the  Asuras  and  of  men.  You  are  Siva  in 
the  fcrm  of  V^ishnu  and  Yishnu  in  the  form 
of  Siva. 

77.  You  destroyed  the  sacrifice  of 
Daksha.  O  Hari,  O  Rudra,  I  bow  lo  you. 
You  have  an  eye  on  your  forehead.  O 
Sarva,  O  Merusha,  O  wielder  of  tridentt 

78.  O  wielder  of  the  PiitaJia,  O  Surj-a, 
O  pure  bodied  deity,  O  exalted  one,  O  lord 
of  all  creatures,  1  adore  you. 

79.  O  lord  of  the  Ganas,  O  source  of 
Universal  blessings.  O  cfirst)  cause  of  the 
causes  of  the  universe,  the  foremost  of 
Purttsha,  the  highest  and  the  sublimese 
Hara, 

80.  O  exalted  one,  O  Sankara,  you 
should  pnrdon  my  fault.  It  was  to  get  a 
sight  of  yourself  that  I  came  to  this  great 
mountain 

8 1.  Which  is  dear  to  you  and  which  is  the 
excellent  abode  of  ascetics.  O  chief  of  the 
celestials,  you  arc  adored  by  all  the  worlds, 
and  I  adore  you. 

82.  Let  not  my  rashness  in  the  cambat 
that  I  have  faught  with  you  from  igno- 
rance be  considered  by  you  as  a  fault.  O 
Sankara,  I  ask  your  protection.  Pardon 
me  for  all  t  have  done. 

Vaishampayana  said:-- 

83.  The  greatly  effulgent  Vrishadwaja 
(Siva),  taking  hold  of  the  handsome  hands 
of  Arjuna,  smilingly  said  to  him,  "I  have 
pardoned  yon." 

84.  The  exalted  Hara,  whose  sign  was 
tlic  bull,  (Siva),  cheerfully  embracing  Arjuna 
with  his  arms,  again  consoled  him  and  thus 
spoke  to  htm. 

Thus  citds  //wf  fhirfy  nintit  chapter ^  the 
A rj Una's  hymn  to  Siva,  in  tJie  Kirata  of 
the  Van  a  Parva, 


CHAPTER  XL. 
(KIRATA  ^KKV Ay—Continued. 

Siva  said:— 

I.  Vou  were  in  your  former  life  Nara, 
the  friend  (A  NArayana,  You  passed  many 
thousands  of  years  in  fearful  and  austere 
asceticbm.  •  .      .  - 


VANA  parva. 


63 


2.  Grent  prowess  exists  in  you  and  in 
Vishnu,  that  foremost  of  Purnshas.  Vott 
two  by  your  prowess  hold  the  Universe. 

"3.  O  lord,  takini^  up  that  fearful  bow 
whose  twang  resembled  the  deep  roars  of 
clouds,  j'ou  as  well  as  Krishna  chastised 
the  Danavas  at  the  coronation  of  Indra. 

4.  O  Partha,  thjs  Gandiva  which  is  fit  for 
(only)  your  hands  is  that  very  bow  (with 
which  you  chastised  the  Danavas).  O  fore- 
thost  of  men,  I  snntcliod  it  from  you  by 
means  of  my  power  of  illussion. 

5.  O  Partha,  these  two  quix-ers  which  is 
fit  only  for  you,  will  again  be  inexhaustible. 
O  descendant  of  Kuru,your  body  will  be  free 
from  pain  and  disease. 

6.  O  Partha,  your  prowess  will  be  in- 
capable of  being  ever  baffled.    I    have  been 

f (leased   with  }*ou,    O  foremost  of  men,  ask 
rom  me,  what  you  desire  to  get. 

'7*  O  giver  of  proper  respect  (to  all  men), 
O  chastiser  of  foes,  there  is  no  tn:in  either 
here  on  earth  or  in  heaven  who  is  equal  to 
you  (in    prowess).     Nor  there  is  any  rCshi- 

Irya  who  is  superior  to  you. 

Arjuna  said  :— 

.  8 — 9.      O    exalted  one,  O  VrishadwAJa. 

0  lord,  if  you  will  grant  me  what  I 
4fisire  to  possess,  I  ask  from  you  that  fearful 
weapon  which  is  wielded  by  you  and  which  is 
called  Brahmasirat  that  weaj>on  of  feirful 
prowess,  wliich  destroys  at  the  end  of  Vuga 
the  entire  universe, 

lOk  That  waipon.witli  the  he!p  of  whicli^O 
great  god,  I  may  throuirh  your  grace  obtain 
victory  in  the  great  battle  that  will  be  faugh t 
by  me  with  Kama,  lihisma,  Kripa,  and 
Drona, 

11.  The  weapon  by  wiiich  I  tuay  des- 
troy in  battle  the  Danavas,  the  Rakshasas, 
tlie  evil  spirits,  the  Pishaclias,  the  Gandliar- 
vas  and  the  Nagas, 

12.  The  weapon  wliich  when  hurled  with 
Mantras  produces tltou^ands  of  dirts, maces, 
and  virulently  paisonjus  snake-like  arrows, 

13.  The   weap)n    by   the  help   of  which 

1  may  fight  with  Bhisma,  Drona,  Kripa 
and  the  ever  abusive  son  of  Suta  (Ivarn.i). 

14.  O  exalted  destroyer  of  Vaga's  eyes, 
wy  chief  desire  is  tliat  I  may  be  able  to 
feht  with  them  and  finally  obtain  victory. 

Siva  said  :— 

15'  O  exalted  Pandava,  I  shall  give  you 
^y  favourite  weapon  called  Pashupata,  You 
are  capable  of  holdings  hurling  and  widi- 
drawing  it. 

t6.  Neither  Indra,  nor  Yama,  nor  the 
»"»g   vf    the    Yak&has,  nor  Varuna,     nor 


Vayu    knows    it,— ^low   could-  it   (then)    be 
known  to  human  beings? 

17..  O  Pan  ha,  this  Weapon  should  not  be 
discharged  without  proper  reason,  for  if 
discharged  at  a  weak  enemy,  it  would  des- 
troy the  whole  Universe. 

18.  There  is  rwMie  in  the  three  worlds 
of  mobile  and  immobile  creatures 
who  is  incapabl>  of  being  killed  by  this 
weapon.  It  might  be  discharged  by  the 
mind,  by  the  eyes,  by  words  or  by  the  bow. 

Vaiskampayana  said  :—• 

19.  Having  heard  this,  the  son  of  Pritha 
(Arjuna)  purified  himself.  Coming  to  th« 
lord  of  the  universe  with  rapt  aUention,  he 
said,  •'  Instruct  me.*' 

20.  He  (Siva)  then  imparted  to  that  best  of 
Pandavas  the  knowledge  of  that  weapon 
which  looked  like  the  embodiment  of  Yama, 
and  (also)  all  the  mystries  as  regards  its 
niethod  of  discharging  and  withdrawing. 

21.  That  weapon  then  waited  upon 
Partha  as  it  did  before  upon  Traksha,  the 
lord  of  Uma.  Arjuna  with  cheerful 
heart  accepted  it. 

22.  Thereupon  the  whole  earth  with  its 
mountains,  forests,  trees,  seas,  woods,  vil- 
lages, towns  and  mines,  began  to  tremble. 

2^.  Sounds  of  thousands  of  conchs, 
drums  an  J  trumpets  were  heard.  Hurri- 
canes and  whirl -winds  began    to  blow. 

24.  The  celestials  and  the  Dana\^s  saw 
that  fearful  weapon  in  its  embodied  from 
standing  at  the  side  of  the  immeasurably 
energetic  and  heroic  Par.dava. 

25.  Whatever  evil  there  was  in  the 
body  of  the  immeasurely  energetic  Fulguni 
(Arjuna)  was  all  (lispellcd  by  his  touch 
with  the  tliree-eyed  deity. 

26.  Then  Arjuna  was  commanded  by 
the  three-eyed  diety  to  *-Go  to  heaven.**^  O 
king,  bowing  down  his  he.id,  he  gazed  at 
him  with  joined  hands. 

27.  Then  the  lord  of  all  the  dwellers  of 
hea\'en,  the  diety  of  blazing  splendour, 
the  dweller  of  mountain,  the  husband  of 
Uma,  Siva,  the  source  of  all  blessings. 
Bhava,  gave  to  Arjuna,  that  foremost  of 
men,  the  great  bow  called  Gandharva, 
capable  of  destroying  the  Danavas  and  the 
Pishachas. 

28.  The  god  of  gods,  accompanied  by 
Uma  then  leaving  that  blessed  mountain 
of  snowy  plateaus  and  valleys  and  caves, 
the  favourite  resort  of  the  sk3r^ ranging 
Rishis,  went  up  to  the  skies  in  the  very  sight 
of  that  foremost  of  men  (Arjuna). 

Thus  ends  tJf  fortieth     chapter,  S' 
depart u re ^  in  the  Kirata.of  the^Vanal 


64 


MAirABIIAll\TA. 


CHAPTER  XLL 

(KIRATA   9KKVK)—Continu$J. 

Vaiihampayana  said  :— 

T.  The  wieldcr  of  Pinaka,  having  the 
bull  for  his  emblem,  then  disappeared  before 
the  gazing  son  of  Pandu  like  the  sun  setting 
in  the  sight  of  the  world. 

2.  O  descendant  of  Bharata,  thereupon 
Arjunaithe  slayer  of  hostile  heroes,  wondered 
much  at  it,  saying,  "O  I  have  seen  the 
great  god  of  gods. 

3.  Fortunate  and  favoured  am  I  for  I 
have  both  seen  and  touched  with  my  hand 
the  three-eyed  Hara,  the  wielder  of  Pinaka 
in  his  boon-giving  form. 

4.  I  consider  myself  greatly  blessed  ; 
I  have  already  vanquished  all  my  enemies 
in  battle  and  my  object  has  been  accom- 
plished." 

5.  While  Partha,  of  incomparable 
prowess,  was  thus  meditating,  there  came 
the  effulgent  lord  of  waters,  brilliant  like 
Vaidurya^  dazzling  all  the  quarters  and 
accompanied  by  acquatic  animals. 

6.  Accompanied  by  rivers  both  male 
and  female,  Nagas,  Daityas,  Saddhas  and 
inferior  deities,  the  self-possessed  V'aruna, 
the  lord  of  waters,  arrived  there. 

7.  There  came  also  the  lord  Kuvera,  hav- 
ing a  body  resemblinj^  pure  gold,  seated  on 
a  highly  splendid  car  and  accompanied  by 
numberless  Yakshas. 

8.  The  effulgent  lord  of  wealth,  most 
wonderfully  beautiful,  came  the.  e  to  see 
Arjuna  illuminating  the  sky  with  his  efful- 
gence. 

9.  As  also  (came)  the  graceful  and 
powerfull  Yama,  the  destroyer  of  the  worlds 
accompained  by  the  lords  of  creations,  the 
manes,  both  embodied  and  disembodied. 

10 — II.  The  god  of  justice,  the  son  of 
Vivaswat,  whose  soul  cannot  be  meditated 
upon  and  who  is  the  destroyer  of  all  crea- 
tures, came  there  in  his  chariot,  mace  in 
hand,  lighting  the  three  worlds,  with  the  re- 
rtons  of  Gunyakas,  Gandharvas,  and  the 
Nagas  like  a  second  sun  at  the  end  of  a 
Yuga. 

12.  They  beheld  there  from  the  shinning 
and  variagated  summits  of  the  mountains 
Arjuna  engaged  in  devout  penances. 

13.  Immediately  came  there  also  the 
great  Sakra  accompanid  by  his  queen, 
seated  on  the  back  of  Airavata  and  tTtatdtd 
hv  all  the  celestiab. 


14.  And  the  white  umbrella  being  held 
over  his  head  he  shone  like  the  moon  in  the 
midst  of  ^etcy  cloudsi 

15.  Eulogised  by  Gandharvas  and  great<« 
ly  ascetic  Rishis,  he,  attaining  to  a  summit 
of  a  mountain,  stood  there  like  the  rising 
sun. 

16.  Thereupon  the  highly  intelligent  and 
pious  Yama, having  voice  deep  as  the  mutter- 
m^  of  clouds,  who  was  stationed  on  liver 
southern  (summit)  gave  vent  to  the  foUow- 
ing  auspicious  words. 

17.  ''Behold,  O  Arjuna,  all  the  protectors 
of  the  world  have  come  here  ;  we  will  give 
you  vision  for  you  are  worthy  of  seeing  us. 

18.  You  were  in  your  former  life  a  high- 
ly powerful  Rishi  of  immeasurable  mental 
cehbre  named  Nara ;  by  the  behest  of 
Brahma,  O  son,  you  have  been  born  as  a 
mortal. 

19.  O  sinless  one,  by  you  shall  be  van- 
quished in  battle  the  highly  virtuous  and 
powerful  grand-sire  Bhisma,  born  of  Vasus. 

20.  (You  shall  also  defeat)  Kshatryas  of 
fiery  energy  protected  by  the  son  of  Varad- 
waja  as  also  the  highly  powerful  Danavas 
who  have  been  born  amongst  men. 

21 — 22.  The  Danavas  named  Nivata- 
kavachas,  O  descendant  of  Kuru  ,*  and  the 
highly  powerful  Kama,  who  is  a  portion  of 
my  fatner  who  lights  all  the  regions,  shall  be 
slain  by  you,  O  Dhananjaya ;  the  portions 
of  the  celestials,  Danavas  and  Rakshas  who 
have  been  born  on  earth, 

23.  Shall  be  slain  by  you  in  battle ;  O 
son  of  Kunti,  O  slayer  of  foes,  they  shall 
attain  to  regions  as  destined  by  their  acts. 

24.  O  Falgfuni ;  vour  fame  shall  remain 
eternal  on  the  earth ;  you  have  pleased 
Mahadeva  himself  in  encounter. 

25.  The  earth  shall  be  lightened  of  her 
burden  by  you  along  with  Vishnu ;  O 
large-armed  hero,  accept  this  weapon  of 
mine — this  mace,  incapable  of  being  baffled, 
and  with  it  you  will  accomplish  great  deeds. 

26.  O  descendant  of  Kuru,  the  son  of 
Pritha  received  that  weapon  duly  along  with 
Mantras  and  rites  and  the  means  of  hurling 
and  withdrawing  rt. 

27.  Thereupon  statfoned  tn  the  western 
quarter,  Varuna,  the  lord  of  waters  and 
yellow  as  the  cbuds  gave  vent  to  the 
following  words. 

28.  "O  Partha,  you  are  the  foremost  of 
Kshatryas  and  observe  the  duties  of  the 
Kshatryas;  behold  me,  O  you  having 
coppery  e^^es,  I  am  Varuna,  tlie  lord  o^ 
waters. 

39.  When  discharged  by  me  my  nooses 
are  incapable  of  being  resisted  ;  accept  froa 


VAN/^   PARV/^. 


65 


Tile,  O  ^n  of  Kunti,  t)iese  Vartini  weapons^ 
along  with  the  means  of  discharging  and 
withdrawing  them. 

30.  O  hero,  in  the  battle  on  account  of 
Taraka,  with  these  (weapons)  thousands  of 
powerful  Daityas  were  bound  by  me. 

31.  O  yoa  of  great  energy,  accept  all 
these  from  me,  as  given  to  you  out  of  favour  ; 
even  if  Death  be  your  enemy  he  will  not  be 
able  to  esc^ipe  from  you. 

32.  When  armed  with  this  you  will 
r^nge  in  the  baltlc*field,  forsooth  the  earth 
shall  be  devoid  of  Kshatriyas. 

Vaishampayana  said :— 

33.  After  the  celestial  weapons  had  been 
given  aw;»y  by  both  Varuna  and  Yama,  the 
lord  of  wealth  having  his  abode  on  the 
summit  of   Kailaslia  thus  said, 

34.  *'0  wise  and  highly  powerful  son 
of  Pandu,  I  am  pleased  with  thee ;  dnd 
meeting  with  you  is  tentaraount  to  that  with 
Ajita. 

35.  O  you  who  hold  the  bow  with  your 
ttfft  hand,  O  mighty-armed  one,  O  you  who 
were  a  god  before,  O  eternal  one,  in  the 
days  of  yore  you  were  always  tired  with 
devout  penances  along  with  us. 

36.  O  best  of  men,  I  shall  grant  you 
celestial  vision,  by  which,  O  mighty-armed 
hero,  you  shall  conquer  the  invincible 
Daityas  and  Danavas. 

37.  Take  from  me  immediately  an  ex- 
cellent wdpon  by  which  you  sitall  beable 
to  burn  down  the  soldiers  of  the  son  of 
Dhritarastra. 

38.  Take  this  favourite  weapon  of  mine 
called  Antardhana  ;  this  effulj^ent,  mighty 
and  powerful  weapon  is  capable  of  sending 
Uie  enemy  to  sleep. 

39.  When  Tripura  was  slain  by  the  high- 
souled  Sankara  this  weapon  was  discharg- 
ed by  which  many  a  mightly  Asura  were 
consumed. 

40.  O  you  of  invincible  prowess,  this 
has  been  taken  up  by  me  to  give  you ;  O 
you  .gifted  with  the  di^iity  of  Meat,  you  are 
capable  of  I  folding  this  weapon," 

41.  Thereupon  the  mighty-armed  and 
the  higlily  powerful  descendant  of  Kuru, 
Ariuna  duly  received  that  celestial  weapon 
of  Kuvera. 

42.  Thereupon  consoling,  Pritha's  son 
of  unwearied  action,  in  sweet  words,  the  king 
of  the  celestials,  having  a  voice  like  the 
^ound  of  clouds  or    kettfe-drum,    said, 

43.  *'0  mighty-armed  «on  of  Kunti,  you 
are  the  ancient  Ishana ;   you   have  already 


attained  to  the  highest  succe«i  artd  dtginlty 
of  a  god^ 

44.  O  subduer  of  enemies,  O  3^ou  of 
great  effulgence,  a  great  work  for  gods 
should  be  performed  by  you  ;  you  are  to 
ascend  heaven,  prepare  yourself, 

45:  ^^®  ^^'*'  having  Matali  as  its 
charioteer,  3hall  come  down  to  the  earth  for 
you  ,•  O  Kaurava,  1  shall  g\ve  you  tljese 
celestial  weapohs." 

46.  Beholding  all  the  protectors  of  the 
world  assembled  on  the  summit  of  the 
mountain,  the  intelligent  son  of  Kunii, 
Dhananjaya,  was  amazed. 

47«  Thereupon  tlie  highly  effulgent 
Arjuna  duly  worshipped  the  assembled 
protectors  with  words,  water  and  fruits. 

48.  Honoring  Dhananjaya  in  return  the 
celestials  went  back  ;  all  the  deities  capable 
of  coursing  at  will  went  back  from  where 
they  came. 

49-  Therieupon  having  obtained  that 
weapon  that  best  of  mfcn,  Arjuna  attained 
to  delijD^fit  ;  he  then  considered  himself  bless- 
ed and  as  having  his  desire  fulfilled. 

Thus  ends  the  forty  first  chapter,  the  de- 
parture of  Indra  and  other  deities,  in  the 
Kairata  of  ike  Vana  Parva, 


CHAPTER  XLH. 
INDRALOKAGAMANA  PARVA. 

Vaishampayana  said  :— 

1.  O  king  of  kings,  after  the  Lokapalas 
had  gone  away,  Partha,  the  repressor  of 
enemies,  began  to  think  of  the  chariot  of 
the  king  of  celestials. 

2.  While  the  intelligent  (Arjuna)  of 
controlled  senses  was  thinking,  the  highly 
effulgent  car  having  Matali  as  its  charioteer 
came  there, 

3.  Making  the  sky  devastated  of 
darkness,  dividing  the  clouds  and  filling  the 
quarters  with  a  sound  resembling  that  oF 
huge  clouds. 

4.  Dreadful  sw6k-ds  and  missiles,  terrible- 
looking  maces,  Prasas  of  celestial  prowess 
and  highly  effulgent  lightnings, 

5.  Thun<ier- bolts,  Tulagudas  (canon)  fur- 
nished with  wheels  and  worked  with 
atmopsheric  expansion  and  emitting  sounds 
resembling  that  of  huge  clouds  were  on 
the  car. 

6.  There  (were)  huge-bodied  and  fierce 
Nagas  having  fiery  mouths  and  heaps  of 
clones  white  as  the  fleecy  clouds.. 


66 


MAIIABIfARATA. 


7.  Ten  thousand  horses  of  golden  colour 
jilted  with  the  speed  of  wind  drew  that  ce- 
lestial car  full  of  illusion  (with  such  velo- 
city) that  hardly  could  the  eye  see  it. 

8.  There  he  saw  the  greatly  effulgent 
and  blue  flrtgstaff  called  Vaijayanta  re- 
sembling the  dark  blue  lotus  and  adorned 
with  gold  and  straight  as  bamboo. 

9.  Beholding  seated  on  that  car  a  chario- 
teer adorned  with  burning  gold,  the  migh- 
ty-armed son  of  Pritha  considered  it  as 
belonging  to  the  celestials. 

10.  Thereupon  while  Falguni  was  thus 
thinking  about  the  car,  Matali,  descending 
and  bending  himself  low,  said  to  Arjuna. 

Matali  said  :— 

11.  O  lucky  one,  O  son  of  Sakra,  Sakra 
w.onts  to  see  you,  ascend  speedily  this  car 
bent  by  Indra. 

12.  Your  father,  the  foremost  of  the  im- 
mortals and  the  pertormer  of  a  thousand 
sacrifices  said  to  me,  •*  Bring  the  son  of 
Kunti  here  and  let  the  celestials  see  him." 

13.  Sakra  encircled  by  the  celestials 
and  Rishis,  Gandharvas  and  Apsaras,  is 
waiting  to  see  you. 

14.  By  the  command  of  the  chastiser 
of  Paka  ascend  with  me  from  this  region  to 
that  of  the  celestials  and  having  obtained 
the  weapon  return  tlierefrom. 

Aquna  said. :— 

15.  O  Matali,  go  soon  and  make  me 
ascend  this  best  of  cars  that  cannot  be  ob- 
tained even  by  a  hundred  Rajshuya  and 
horse-sacriBces. 

16.  Even  kings,  rendered  illustrious  by 
sacrifices  accompained  with  proper  eifts, 
celestials  or  Danavas  are  not  capable  of 
riding  this  excellent  car. 

17.  He  who  his  not  acquired  ascetic 
merit  is  not  capable  of  seeing  and  touching 
this  excellent  car  far  from   riding  it. 

18^  O  sage,  after  you  have  mounted  it, 
after  horses  have  become  quiet,  I  will 
mount  it  like  a  pious  man  following  the  road 
of  honesty* 

Vaishampayana  said  :— 

19  Hearing  his  words,  Matali,  Sakra's 
charioteer,  speedily  mounted  the  chariot 
l^nd  controllea  the  steeds  with  reins. 

20  Thereupon  Apjuna,  the  descendant 
of  Kuru  and  tne  son  of  Kuntl  bathing  in  the 
Ganges  and  becoming  puHBed  and  with 
a  contented  mind,  duly  repeated  his  custo-* 
mary  prayers, 

21.  Thereupon  duly  and  according  |o 
the  orcinances  offering  oblation  to  the  uiancs  \ 


he  began  to  invoke  Mandara  the  king  of 

mountains. 

22.  "O  you  mountain,  you  are  afwa^-s  the 
refuge  of  the  pious  and  good^charactcred 
sages  seeking  heaven. 

23"  By  your  favour,  O  mountain,  the 
Brahmanas,  Kshatriyas  and  Vaisyas  attain 
to  heaven  and  rid  of  afflictions  sport  with 
the  celestials. 

24.  O  king  of  mountains,  O  great  moun- 
tain, O  you  that  contain  sages  and  sacred 
slirines,  I  lived  happily  on  you  ;  I  go  to-day 
bidding  you  farewell. 

25.  Many  a  time  and  oft  have  I  seen 
your  tablelands  and  bowers,  your  springs 
and  rivulets  and  your  sacred  shrines. 

26.  I  have  eaten  your  savoury  fruits  and 
have  sf  tisiied  my  thirst  with  draughts  of 
perfumed  water  coming  out  from  your 
body. 

27.  O  mountain,  I  have  drunk  the  water 
of  your  spring  tasting  like  nectar.  As  a 
child  happily  lives  on  the  lap  of  his  sire, 

28.  So  I  have  sported,  O  kine  of  moun* 
tains,  O  lord,  on  your  lap  filled  with 
Apsaras  and  resounding  with  the  recitations 
of  the  Vedas. 

29.  I  always  lived  happily  on  your  table- 
lands, O  mountain.  Having  thus  welcomed 
and  said  to  the  mountain,  Arjuna,  the  slayer 
of  hostile  heroes, 

30 — 31.  Blazing  like  the  sun,  ascended 
the  celestial  I  car.  And  that  intelligent  des- 
cendant of  Kuru,  with  a  delighted  heart 
coursed  through  the  welkin  in  that  car  of 
wonderful  deeds  resembling  the  sun  in  its 
form.  And  coming  within  the  view  of 
pious  mortals,  he  espied  thous/tnds  of 
chariots  of  wondrous  make.  There  did 
not  shine  the  sun,  the  moon  or  the  fire; 
but  it  blazed  in  its  own  light  begotten  of 
virtue  and  ascetic  merit.  And  those  brilliant 
regions  that  are  seen  from  the  earth  in  the' 
form  of  stars, 

32 — 34.  Like  lamps,  too  small  on  account 
of  the  distance,  though  very  large,  were 
seen  in  their  own  spheres,  by  the  son  of 
Pandu  full  of  beauty  and  brilliance  and 
shinning  in  their  native  splendour. 

35.  (There  he  saw)  royal  sages  of  accom- 
plished piety,  heroes  who  had  been  slain 
m  battle, 

36.  And  those  who  had  obtained  heaven 
by  their  devout  penances,  himdreds  and 
hundreds  of  thousands  of  Gandharvas 
shinning  in  effulgence  like  the  sun, 

37.  And  also  Guhyakas,  Ri?khb  and 
various  .Apsaras.  Benoldiiig  those  self- 
effulgent  regions,  Falguni,  -  stricken  with 
wonaer, 


VANA  PARVA. 


f>7 


38.  Accosted  Matali,  who  jfladly  replied, 
saying :— *'  These  are  pious  persons,  O  son 
of  Pritha,  stationed  in  their  respective 
spheres, 

39.  Whom,  you  have  seen,  O  lord,  from 
the  earth  in  the  form  of  5tars."  Then  he 
saw  standing  at  the  gate>  the  white  and 
ever  victorious  elephant* 

40.  Airavata,  having  four  tusks  resem- 
bling the  mount  Kailasha  with  its  summits. 
A ncf  passing  along  the  path  of  the  Siddhas 
that  foremost  of  Kufus  and  Pandavas, 

41 »  Shone  like  Mandhata,  the  best  of 
kings  in  the  days  of  yore.  And  he,  having 
lotus  eyes,  passed  through  (various)  regions 
set  apart  for  tli6  kings* 

42.  H  aving  thus  passed  through  the  celes- 
tial regions,  the  highly  illustrious  (Arjuna) 
at  last  beheld  Indra*scily  Amaravati. 

Thus  ends  the  forty  second  chatter t 
seeing  of  Sakra's  city,  in  Indraloka- 
gamana  of  Vana  Parva, 


mmm 


r, 


CHAPTER    XLIII. 

(INDRALOKAGAMANA  PARVA)- 

Continued, 

Vaishampayana  said  :— 

1.  He  saw  the  beautiful  city  resorted  to 
by  Siddhas  and  Charanas,  filled  with 
flowers  of  all  seasons  and  adorned  with 
sacred  trees. 

2—3.  Here  as  if  fanned  by  the  fragrant 
breezes  charged  with  the  fnigrance  of  nweet 
scented  flowers  and  invited  by  the  celestial 
flowers  and  tr«es  he  saw  the  celestial  garden 
Nandana  resorted  to  by  the  Apsaras. 

4.  None  but  those  who  have  p>ne 
through  devout  penances,  and  poured  liba- 
tions on  fire,  could  behold  it ;  that  region 
was  for  the  performers  of  pious  deeds  and 
not  for  them  who  had  turned  their  back  on 
the  field  of  battle. 

5.  (It  was  not  to  be  seen)  by  them  who 
had  not  celebrated  sacrifices  or  observed 
rigid  penances,  or  who  had  been  divorced 
from  the  Vedas  and  Srutis  or  who  had  not 
bathed  in  sacred  waters  or  who  had  not 
been  distinguished  for  sacrifices  and  gifts. 

6.  Those,  who  had  put  obstacles  in  the 
performance  of  sacrifices,  who  were  mean, 
who  were  addicted  to  drinking,  who  had 
vidated  the  preceptor's  bed,  who  had  taken 
meat  and  who  were  wicked -minded,  were 
not  capable  of  seeing  it. 

7.  Behokiinf  that  cele^ial  garden  re- 
soundiQ^  ^^^^  celestial  music  tliat  mighty* 


armed  hero  entered    the    beloved   city  of 
Sakra. 

8.  He  beheld  there  thousands  of  celes* 
tial  cars  coufsing  at  will  stationed  in  their 
proper  places,  and  Ayutas  of  such  moving 
every  where. 

9.  The  son  of  Pandu  was  eulogised  by 
Gandharvas  and  Apsaras  and  fanned  by 
the  delightful  wind  carrying  the  fragrance 
of  flowers. 

10.  Thereupon  the  celestials,  accom* 
panied  by  Gandharvas,  Siddhas  and  great 
Rishis,  delighted,  adored  the  son  of  Pritha 
of  unwearied  actions. 

11.  He  was  (adored)  by  benedictions 
accompanied  by  the  sounds  of  celestial 
music  ;  the  mighty- armed  hero  heard  (on  all 
sides)  the  music  of  conchs  and  drums. 

\2,    Eulogised  on  all  sides  and  comma n- 
ded  by  tndra,  the  son  of  Pritha  went  to  that 
large  and    extensive    starry     way    named  ] 
Suravithi  (probably  the  milk  way).  ^ 

13.  There  he  met  with  Sadhyas,  Vish* 
was,  the  Maruts,  the  twin  Aswins,  the 
Adityas,  the  Vasus,  the  Rudras  and  the 
pure  Brahmana  saints, 

14.  Many  a  royal  saint,  many  kings 
headed  by  the  kmg  Dilipa,  Tumvaru, 
Narada  and  the  two  Gandharvas  named 
Haha  and  Huhu. 

15.  Having  duly  saluted  them  all,  |hat 
descendant  of  Kuru,  the  slayer  of  enemies, 
behf  Id  the  king  of  celestials,  the  performer 
of  hundred  sacrifices. 

16.  Thereupon  descending  from  the  ex- 
cellent car,  the  mighty-armed  son  of  Priiha» 
saw  his  father,  the  king  of  gods  and  the 
chastiser  of  Paka. 

17.  A  beautiful  white  umbrella  having 
a  golden  staff,  was  held  over  his  head  ;  he 
was  fanned  by  a  chamara  perfumed  with 
celestial  fragrance. 

18.  He   was  eulogised   by   mattv   Can* 
I  dharvas  headed  by  Vishwavasu   and  othersi 

by  bards  and  singers  and  leading  Brahma* 
nas  chanting  Rig  and  Yaju  hymns. 

19.  Thereupon  approaching  him  the 
powerful  son  of  Kunti  saluted  him  bending 
his  head  low;  he  (Indra)  too  embraced 
him  with  his  round  and  plump  arms. 

20.  Taking  him  by  hand  Sakra  made 
him  sit  on  a  portion  of  his  own  sacred 
seat  resorted  to  by  the  celestials  and  Rishis. 

21.  Smelling  his  head  bent  low  in  huml- 
lity,  the  king  of  gods,  the  skiycr  of  hostil« 
heroes,  made  him  sit  on  his  lap. 

22.  Seated  on  Sakra*s  seat,  at  the  com- 
mand of  th9  ihousand-eyed  deity,   th^ 


€8 


MAIIABAIIRATA. 


«l   Prkha,   of    immeasurable    prowess    ap- 
peared like  the  second  Vasava  (Indra). 

23.  ThereupoTi  consoKng  him  and  out 
of  affection,  the  enemy  of  Vitra  touched 
the  beautiful  face  of  Arjuna  with  his  per- 
fumed hands. 

24 — 25.  Patting  and  g^ently  rubbiogf 
again  and  again  witli  bis  own  hainds  which 
bore  the  marks  of  the  thimder-bolt  ti>e 
handsome  and  large  arms^  of  Arjuna  like 
two  golden  columns  and  hard  on  a<jcoufit  of 
drawing  bow-string  apd  arrows,  the  wielder 
pi  thunder -bolt  f^egan  to  console  him. 

26.  Seeing  the  smiling  Gudakcfiha 
(Arjuna)  the  thousand-eye^  deity,  the 
slayer  of  Vitra,  with  his  eyes  expanded 
with  delight,  scenied  not  to  be  gr?itifi^d, 

27.  Seated  on  one  seat,  tliey  beautified 
ll)e  assembly  like  the  sun  ^nd  moon  beauti- 
fying the  sky  on  the  fourteenth  day  o?  the 
dark  fortnight. 

28.  Gandharvas  headed  by  Tumvani, 
skilled  in  music,  sacred  and  profane,  s^ng 
hymns  in  sweet  and  melodious  notes. 

29.  Ghritaclu,  Menaka,  Rambha,  Purva- 
chithi,  Sayamprabha,  Urvashi,  Misrakeshi, 
Dandagauri^  Varuihini, 

30.  Gopali,  Sahajanya,  Kumvajoni, 
Prajagara,  Chitrasena,  Chitralekha,  Saha, 
Madhurasvara, 

jr.  These  and  thousands  of  others 
having  lotus- eyes,  engaged  in  captivating 
tlie  minds  of  the  sag'^  of  accomplished 
piety,  danced  there. 

.  32.  Having  slim  waists  and  fair,  large 
hips  they  began  to  make  various  gestures 
shaking  their  breasts,  casting  their  side- 
long looks,  and  displaying  other  motions 
capable  of  captivating  heart,  and  minc^  of 
the  spectators. 

T/iHS  ends  t/te  forty  third  chapter ^  the 
seeins^  of  Sablui,  in  the  Indraiokagamaua  of 
the  Yana  Parv^ 


CHAPTER  XL  TV. 

(INDROLOKAGAMANA  PARVA)— 

Continued, 

.Val^ampayana  s^iid  i— 

.  I.  Thereupon  the  celestials  and  the 
Qandharvas,  knowing  tlie  opinion  of  Sakra 
(Indra)  procured  an  excellent  Arg^ya  and 
they  presented  it  to  Partha  (Arjuna)  a^ 
$#<Mi  a3  possible. 

2.  .Hiving given  him  water  to  wash  his 
face  and  f^t,  thpy  made  tjhe  prinos  •  enter 
Ihe  pa^ce  of  Pyr^ndafa  {iffji^). 


3.  Having  been  thus  worshipped,  Jisfmcf 
(Arjuna)  lived  in  the  house  of  his  father 
(Indra).  Ulie  Paiidava  (Arjuna)  then  began 
to  learn  the  great  weapons  together  with  the 
mode  of  withdrawing  them. 

4.  He  received  from  the  hands  of  S;4kra 
(Indra)  his  favourite  Vajra  (thunder)  weapon 
of  irresistible  force  and  also  those  ligtitnings 
of  tremendous  roars,  gashes  of  which  arc 
bespoken  (by  the  appearance)  of  clouds 
and  (tlie  dancing)  of  peacocks* 

5.  The  son  of  Kunti,  the  Pandava 
(Arjuna),  after  receiving  the  weapons,  re- 
membered his  brothers.  At  the  command 
of  Purandara  (Indra)  he  lived  there  for 
five  years  in  (great)  happiness. 

6.  When  the  proper  thne  came,  Sakra 
liiidra)  said  to  Partha  (Arjuna),  "  O  son  of 
Kunti,  learn  from  Chitrasena  singing  and 
dancing. 

7.  Learn  (instrumental)  music  knowa 
only  to  the  celestial?  which  doesi  not  exist  in 
the  world  of  men.  O  son  of  Kunti.  if 
you  learn  all  this,  it  will  be  for  your 
good." 

8.  Purandara  then  gave  bira  to  Chitra- 
sena  as  his  friend.  Partha  (Arjuna)  then 
lived  with  him  in  happiness  and  peace. 

9.  He  (Chitrasena)  taught  him  voeal  and 
instrumental  music  and  dancing.  But 
remembering  the.  game  at  dice  the  active 
(Arjuna)  did  not  obtain  any  peace  of  mind, 

10.  Thinking  of  Sakuni,  the  son  of  Stivala 
and  thinking  also  with  anger  of  Dushashana's 
death  (he  got  no  peace).  But  as  he  derived 
unrivalled  pleasure  from  the  matchless 
singing  and  dancing  of  the  Gandharvas 
he  was  aWe  to  learn  tbeir  arts. 

II  Having  learnt  various  kinds  of  dance 
and  various  sorts  of  voc^il  and  instrumen- 
tal music,  that  slayer  of  hostile  heroes^ 
(Arjuna)  did  not  (still)  obtain  any  peace  of 
mind,  remembering  his  brothers  and  (his 
mother)  Kunti. 

Thus  ends  the  forty  fourth  chapter,  th£ 
learning  of  weapons,  in  the  /ndroloka^ 
gamana  of  the  Vana  Parva. 


CHAPTER    XLV. 

(INDRALOKAGAMANA  PARVA)— 

Continued, 

Vais^ampayana  sai^ :~ 

I*  One  ^y  Vasava  (Indra),  knowing 
that  the  glances  of  Partha  ^ere  cast  on 
Urvjishi,  called  Chitra^^^a,  spol<«  to  him 
in  private. 


VANA    PARVA. 


69 


Indra  said  :— 

a.  O  chief  of  the  Gandharvas,  sent 
by  me  go  to-d  ly  to  that  foremost  of 
Apsaras,  Urvashi,  so  that  she  might  wait 
upon  that  beat  of  men,  Falguni. 

3.  As  you  have,  at  my  command,  made 
him  learned  in  all  the  weapons  worshipped 
by  all,  so  you  should  also  make  him  learned 
ill  all  the  arts  of  mixing  with  the  females. 

Vaishampayana  said  :— 

4.  Having  been  thus  addressed,  he  said, 
**So  be  it."  And  receiving  the  command 
of  Vasava  (Indra>,  the  chief  of  the  Gan- 
dharvas went  to  that  torcmost  of  Apsaras, 
Urvashi. 

5.  Seeing  him  she  recognised  and 
being  delighted  worshipped  him  by  enquir- 
ing after  his  welfare.  Having  been  com- 
fortably seated,  he  smilingly  thus  spoke  to 
her  who  was  also  comfortably  seated. 

Chitrasena  said:— 

6.  O  lady  of  tair  hips,  know  that  I 
have  come  here  being  sent  by  the  one  sole 
king  oi  heaven  who  asks  from  you  a  favour. 

7.  He,  who  is  known  amongst  good 
men  for  his  grace,  behaviour,  beauty,  vows 
and  s^lf -control,  who  is  famous  for  his 
mig^ht  and  prowess,  who  is  respected  by  the 
pious,  who  is  endued  with  presence  of 
mind, 

8.  Who  is  a  genius  and  who  possesses 
great  energy,  who  is  forgiving  and  who  is 
without  any  sort  of  malice,  who  has  studied 
the  four  Vedas  and  the  Upanishadas  with 
all  their  branches  and  also  the  Puranas, 

9.  Who  is  endued  with  devotion  to  his 
preceptors,  who  possesses  intellect  titat  stands 
on  the  eight  attributes,  who  by  his  Bramha- 
c/uirjrynt  ability,  origin  and  age, 

10.  Is  alone  capable  of  protecting  heaven 
Hk«  Maghabat  himself,  who  is  never  boast- 
ful, who  sIk)ws  (proper)  respects  to  all,  who 
clearly  sees  even  the  minutest  thing  as  if  they 
are  large  and  gross,  who  is   sweet-  speeched, 

11.  Who  showers  on  his  friends  and 
dependents  various  kinds  of  foods  and  drinks, 
who  is  trutliful,  who  is  worshipped  by  all, 
who  is  eloquent,  handsome  and  without 
pride, 

12.  Who  is  kind  to  those  devoted  to  him, 
who  is  pleasing  and  dear  to  all,  who  is 
firm  in  promise,  who  is  like  Mabendra  and 
Vansna  in  every  disirable  attribute, 

13.  Is  the  heroic  Arjuna, — thus  known  to 
yoo.  O  blessed  lady,  he  is  made  to  taste 
the  fruits  (pleasures)  of  beaven.  At  the 
command  ot  Sakca  (Indra)   let  him  lo-day 


obtain  your  feet.   Do  this,— for  Dhananjaya 
(Arjuna)  is  inclined  to  you.  , 

Vaishampayana  said  :— 

14.  Having  been  thus  addressed, 
Urvashi  of  faultless  feature  received  the 
words    of    Chitrasena     with   high     respect. 

'  She  then  smiled  and  replied  to  him  thus  witli 
cheerfulness. 

TJrvaslxi  said :— 

15.  Having    heard     the     virtues     that 
should  adorn    men,   as  told  by  you  I  wouM 
bestow   my   lavours   upon  any   man, — why, 
should  I  not  then  choose  Arjuna? 

16.  At  the  command  of  Indra,  and  for 
my  friendship  for  you  and  also  moved  by 
the  many  virtues  of  Falguni  (Arjuna),  I 
am  already  full  of  the  god  of  love.  Go 
therefore  wherever  you  like  to  go  I  shall  go 
to  him. 

Thus  ends   the  forty  fifth    chapter^    the 

coloquy  between    Chitrasena   ofid  [/r^*ashi, 

in    the  I nJralokagiunana     of    the     Vana 
Parva, 


CHAPTER     XLVr. 

(INDRALOKAGAMANA  PARVA)-^ 

Continued, 

Vaishampayana  said:— 

1.  Having  sent  away  the  Gandharva  suc- 
cessful (in  his  mission;,  the  smiling  Urvashi, 
moved  by  the  desire  of  possessing  Partha 
(Aryuna),  bathed. 

* 

2.  After  the  bath  she  adorned  herself 
with  charming  and  greatly  splendid  orna- 
ments and  sweet  scented  garlands.  He.r 
heart  was  pierced  by  the  arrows  of  the  god 
of  love  on  account  of  the  beauty  and  grace 
of  Dhananjaya  (Arjuna). 

3 — 4-  Being  greatly  pierced  by  (the 
arrows  of  the)  god  of  love  and  being  exciterf 
by  him,  she  withdrew  her  mind  from  any 
other  object;  and  with  her  imagination 
highly  inflamed,  she  mentally  sported  with 
him  (Arjuna)  on  a  wide  and  excellent  bed 
laid  over  with  celestial  sheets. 

5.  Starting  at  the  time  when  the  moon 
rose  and  the  twilight  deepened,  that  lady  ^f 
bijgh  hips  wient  towards  the  abode  of  Partba 
(Arjuna). 

6.  That  lady  went  looking  extrejn^ly 
beautiful,  with  her  crisp,  soft  and  long  veni 
( braids  oJP' haii^)  Adorned  with  bunche*  of 
ll#werS| 


70 


MAHABHARAtA. 


7.  With  her  bennty,  Jjrace,  and  the 
cliarm  of  ihe  motions  of  her  eye-browrs, 
with  her  soft  accents  and  moon -like  face, 
she  walked  on  as  if  defying  the  moon. 

8.  As  she  proceeded  along-,  her  two  well- 
devoted  and  finely  tapering  breasts,  adorn- 
ed with  a  golden  cham  and  celestial 
unguent  and  also  with  fragrant  sandal  paste, 
began  to  tremble. 

9.  In  consequence  of  the  weight  of  her 
two  breasts,  she  had  to  slightly  stoop  for- 
ward at  every  step  ;  it  displayed  the  beauty 
oi  her  waist  lined  with  the  three-folds. 

10 — II.  Her  fair,  high,  round  and  match- 
less hip  which  was  wide  as  two  hillocks, 
which  was  the  charming  abode  of  the  god 
of  love,  which  was  decked  with  the  chains 
of  gold  and  which  was  capable  of  shaking 
the  saintship  of  the  celestial  Rishis,  being 
covered  with  thin  attire,  looked  highly 
beautiful. 

12.  Her  feet,  with  beautiful  ankles,  with 
flat  soles  and  bright  copper-colored  toes 
high  and  carved  like  the  back  of  a  tortoise, 
looked  extremely  charming  with  the  orna- 
ments with  rows  of  Utile  bells. 

13.  Exhilarated  with  the  little  liquor 
she  had  drunk,  and  excited  also  by  desire 
she  moved  in  many  attitudes  and  looked 
more  beautiful  than  ever. 

14.  Notwithstanding  there  were  many 
wonderful  sights  in  heaven  the  Siddhas^ 
the  Charanas^Tivxd  the  Gandharvas  consider- 
ed her  to  be  the  most  beautiful  object  as 
that  beautiful  lady  went  on. 

15.  The  upper  half  of  her  body  being 
clad  in  an  attire  of  fine  texture  and  of  cloud 
colour,  she  looked  like  the  digit  of  the 
moon  moving  on  in  the  sky  covered  over  by 
the  (passing)  fleecy  clouds. 

16.  That   lady   of  the  speed  of  mind  or 
"the  wind,,  that   beauty  of   charming  smiles 
reached    the    abode    of    the    son  of  Pandu 
Falguni  (Arjuna)  in  n  moment. 

17.  O  foremost  of  men,  having  arrived 
4it  the  gate  (of  Arjuna's  abode),  Urvashi  of 
charming  eyes  sent  words  (to  Arjuna) 
through  the  gate-keeper. 

18.  O  king,  she  entered  that  brilliant  and 
charming  house.  Seeing  her  at  night,  Arjuna 
with  fear-stricken  heart  went  forward  to  re- 
ceive her. 

19.  Seeing  Urvashi,  Partha  closed  his 
eyes  from  modesty.  Then  saluting  her,  he 
offered  her  the  worship  usually  offered  to 
a  superior. 

Aijima  laid  :— 

«o.  O  foremost  of  all  the  foremost  of 
Apsaras^  1  salute  you  by   bowing  my  head. 


0  celestial  lady,   what  is  your  command  T 

1  wait  upon  you  as  a  servant. 

Vaishampayana  said  :— 

21.  Having  heard  the  w^ords  of  FalfifuitS 
(Arjuna)  Urvashi  became  deprived  of  her 
senses.  She  then  told  him  all  that  was  tokl 
to  her  by  the  Gandharva  (Cbttrasena)« 

TJrvashi  said  :— 

22.  O  best  of  men,  I  shall  tell  3*eu  all 
that  was  told  to  me  by  Chitrasena  and  the 
reason  why  I  have  come  here. 

23.  On  account  of  your  coming  here, 
Mahendra  had  convened  a  large  and  cliarm- 
ing  assembly  in  which  great  festivities  of 
heaven  were  held. 

24.  O  best  of  men,  there  came  all  the 
Rudras,  the  Adityas, 

25.  A  large  member  of  ereat  Rishis, 
also  royal  sages,  the  Siddhas,  the  Charanas, 
the  Yakshas,  and  the  great  Nagas. 

26.  When  all  those  (celestials)  as  efful- 
gent as  the  fire  or  the  sun  or  the  moon  took 
their  seats  according  to  th^ir  rank,  honour 
and  prowess, 

27.  The  Gandharvas,  O  son  of  Sakm 
(Indra),  O  large- eyed  hero,  began  to  play 
on  the  Vtnas  and  to  sing  the  charming  songs 
of  celestial  melody. 

28.  O  perpetuator  of  the  Kuni  race,  the 
chief  Apsaras  also  began  to  dance.  O 
Partha,  you  had  looked  at  me  only  once 
with  a  steadfast  gaze. 

29.  When  that  assembly  of  the  celestials 
broke,  the  celestials  at  the  command  of  vour 
father  (Indra)  went  away  to  their  respective 
homes. 

30.  O  slayer  of  foes,  the  chief  Apsaras 
also  and  others  too  at  the  command  of 
your  father  went  away  to  their  own  abodes. 

31.  O  lot  us- eyed  one,  therefore  at  the 
command  of  Sakra  (Indra),  Chitrasena 
came  to  me  ;  and  arriving  at  my  house,  he 
then  thus  spoke  to  me, 

32.  *  O  charming  lady,  1  have  been  sent 
to  you  by  the  chief  of  tlie  celestials.  Do 
the  favourite  work  of  Mahendra  and  of  my* 
self  and  also  of  yourself. 

33.  O  lady  of  fair  hips,  de»re  fto  possess) 
him  who  is  as  heroic  in  battle  as  Indra  and 
who  is  always  endued  with  the*  virtue  of 
magnanimity."     He  thus  spoke  to  me. 

34.  O  sinless  one,  thus  commanded  by 
him  and  als«  by  your  father,  O  chasliser 
of  foes,  I   have  come  to  wait  ti^a  you. 


VANA   PARVA. 


7« 


35.  O  hero,  my  heart  has  been  fascin^t-  ' 
eci    with   your  virtues.    I  am  under  the  in- 
fluence of  the  god  of  love.  This  is  my  wish, 
and  I  have  cherished  it  for  ever. 

Vaishampayana  said  :— 

36.  Hearing  her  speak  there  in  that 
heaven  in  this  way,  Arjuna  was  filled  with 
great  shime.  He  shut  his  ears  with  his 
hands  and  said. 

Aijuna  said :— 

37.  O  blessed  lady,  O  charming  featured 
on**,  it  is  not  proper  for  me  to  hear  what  you 
have  said  to  me.  You  are  considered  by 
me  as  the  wife  of  my  superior. 

38.  As  the  illustrious  Kunti  is  to  me,  as 
the  wife  of  Indra,  Sachi,  is  to  me,  O  blessed 
lady,  so  are  you  to  me.  There  is  no  doubt 
about  it. 

39.  O  blessed  one,  O  lady  of  charming 
smiles,  I  did  gaze  specially  at  you  is  true. 
But  there  was  a  reason  for  it.  I  shall 
truly  tell  it  to  you.    Hear. 

40.  I  gazed  at  you  with  wide  expanded 
eyes  in  delight,  thinking,  "  This  is  the 
mother  of  the  Puru  dynesty." 

4!.  O  blessed  one,  O  Apsara,  you  should 
not  entertain  any  other  feeling  towards  me, 
for  you  are  superior  to  my  superior,  you  are 
perpetuator  of  my  race* 

Unrashi  said  :— 

42.  O  son  of  the  celestial  king.  O  hero, 
we  CApsaras)  are  free  and  unfettered  in  our 
choice.  You  should  not  therefore  place  me 
in  the  position  of  your  superior. 

43.  The  sons  and  grandsons  of  the 
Puru  dynasty,  who  have  come  here  from 
their  asceticism,  all  sport  with  us ;  and 
they  do  not  incur  any  sin  by  doing  it. 

44.  Therefore  be  favourable  towards  me. 
You  ought  not  send  me  away.  O  giver  of 
proper  respect,  I  am  buring  with  desire.  I 
am  devoted  to  you, — therefore  accept  me. 

Aijona  said  :— 

45.  O  beautiful  ladv,  O  beauty  of  fault- 
less features,  hear  what  I  truly  tell  you, 
and  also  let  the  four  directions,  and  the  four 
transverse  directions  and  also  the  celestials 
hear. 

46.  O  sinless  one,  as  Kunti,  Madri,  and 
Sachi  is  to  me,  so  are  you  to  me, — an  object 
of  respect, — the  mother  of  our  race* 

47.  O  beautiful  complexioned  one,  go 
away,  I  bow  my  head  to  you,  I  proslrnte 
myself  at  your  feet.  You  are  worthy 
of  my  worship  as  my  mother.  Protect  me 
as  your  son* 


Vaishampayana  said  :— 

48.  Having    been     thus    addressed    by 
Partha,     Urvashi    lost     her  senses    out    of 
anger.     Trembling    In  anger    and   contract 
ing  her  brows,  she  thus  cursed  Dhananjaya,, 
(Arjuna). 

Urvashi  said  :— 

49.  As  you  insult  a  woman  who  come  io 
you  at  the  command  of  your  father  and  at 
her  own  desire, — (a  woman)  who  is  pierced 
with  the  arrows  of  the  god  of  love, 

50.  O  Partha,  you  shall  have  to  live 
amongst  women,  losing  all  respect  becom- 
ing a  dancer,  and  being  deprived  of  man- 
hood. 

Vaishampayana  said :— 

5c.  Having  thus  cursed  Arjuna,.  with 
her  lips  quivered,  and  her  breaths  heavily 
drawn,  Urvashi  speedily  returned  to  her  own 
abode. 

52—53.  Thereupon  that  chastiser  of  foes 
Arjuna  soon  went  to  Chitrasena.  Having 
got  him,  the  son  of  Pandu  (Arjuna)  told 
him  all  that  had  happened  in  the  night,  and 
also  what  had  happened  between  himself 
and  Urvashi,  especially  mentioning  the 
curse  again  and  again. 

54.  Chitrasena  also  told  everything  to 
Sakra  (Indra).  Then  Harivahana  (Indra), 
calling  his  son  in  private, 

55.  And  consoling  him  in   sweet  words, 
thus   smilingly    spoke   to   him,     **0   excel- 
lent man,    O    child,    h;»ving  obtained  you, 
Priiha  (Kunti)    has   to-day  became   a   true- 
mother. 

56.  O  mighty-armed  hero,  O  giver  of 
proper  respects,  you  have  defeated  even  the 
Rishis  by  your  patience.  Urvashi's  curse  will 
be  to  your  good. 

57.  O  child,  it  will  come  very  much  to 
your  use. 

58.  O  sinless  one,  O  hero,  you  shall  have 
to  pass  on  earth  the  thirteenth  year  {of  your 
exile)  disguised  and  undiscovered.  It  wiff 
then  the  curse  will  be  much  to  your  benefit. 

59.  Having  pa'^sed  o*\e  year  as  a  dancer 
without  manhood,  yju  shall  again  regain 
your  power." 

60.  Having  been  thus  addressed  by 
Sakra  (Indra),  that  slayer  of  hostile  heroes, 
Falguni,  became  exceedingly  gtad  and 
ceased  to  think  of  the  curse. 

61.  The  son  of  Pandu,  Dhananjaya, 
sported  in  his  celestial  abode  with  the  illus- 
trious Gandharva  Chitrasena. 

62.  The  desires  of  the  man,  who  often 
hears  this  history  of  the  son  of  Pandu 
(Arjuna),  never  runs  after  lustful  ends.  . 


?^ 


MAItABMAKATA. 


63.  Those  forcm6sl  of  men,  who  fisten 
to  this  history  of  greatly  pure  conduct  of 
Kalguni  (Arjuna),  becominjk''  freed  from 
pride,  arrogance,  wrath  and  other  faults,  as- 
cend to  heaven,  and  tliey  (merrily)  sport 
there* 

Thus  ends  the  forty  sixth  chapter  ^  Urva" 
shVs  curse,  in  the  Indraiokagai^aua  of  the 
Vana  Parva. 


CHAPTER    XLVH. 

<INDRALOKAGAMANA  PARVA)— 

Continued. 

Vaishampajana  said:— 

* 

t.  One  day  the  great  Rishi  Lomaslia,  in 
the  course  of  his  wanderings,  went  to  the 
abode  of  Sakra  (Indra)  with  the  intention  of 
seeing  Purandara  (Indra). 

2.  Having  come  to  him.  the  great  Rishi 
bow«d  to  the  king  of  the  celestials.  He 
saw  that  the  son  of  Pandu  (Arjuna)  oc- 
cupying t^  half  of  the  seat  of  Vasava 
(Indra). 

3.  Having  been  worshipped  by  the  great 
Rishjs,  that  best  of  the  twice-born  sat  at  the 
desire  of  Sakra  (Indra)  on  an  e)ccellent 
seat. 

4«  Seeing  Arjuna  seated  on  t^  seat  of 
Iiidra»  he  pondered  as  to  how  Part  ha  had 
attained  to  the  seat  of  Sakra,  he  being  (btii] 
a  Kshatriya. 

5.  What  act  of  merit  had  been  perform- 
ed by  him  and  what  regions  had  been  con- 
quered by  h'm  that  he  had  obtained  a  seat 
which  was  worshipped  by  the  celestials 
themselves  ? 

6.  Having  known  his  thoughts,  the 
slayer  of  Vitra,  Sakra.  the  husband  of 
Sachi,  smilingly  spoke  these  words  to  Lo- 
liiaslia. 

Indra  said  :-- 

7.  O  Brahmarshi.  hear  all  about  what  is 
ffow  passing  in  your  mind.  This  one  (Ar- 
itina)  is  riot  a  mortal,  though  he  has  taken 
his  birth  amongst  men. 

S.  O  great  Rishi,  this  mighty-armed 
hero  is  my  son,  born  (in  the  womb)  of  Kunti. 
fie  has  come  here  to  obtain  weapons.  For 
what  wanderful  reason, 

9,  Alas,  you-  do  not  recognbe  him  as  the 
excellent  Rishi  of  old  !  O  Brahmana,  listen 
to  me, — I  shall  tell  yoo  who  he  b  and  for 
>f' hat  reason  he  has  come  here. 

ID.  Know,  those  two  excellent  and  an- 
cient* Risbist    known    by    the    name     of 


I  Nara  and   Narayatia,  are  none  else  than 
HrishikesJia     (Krishna)    and   Dhananjaya 

(Arjuna). 

1 1 .  The  Rishis  Nara  and  Narayana  are 
renowned  all  over  the  three  worlds  ;  they 
have  descended  (on  earth)  for  the  accom- 
plishment of  certain  purpose  on  earth,  which 
IS  the  region  for  the  acquisition  of  virtue. 

12-^13.  The  sacred  hermitage,  which 
even  the  celestials  and  the  high-souled 
Rishis  adore,  which  is  known  by  the  name  of 
Vadarika,  which  is  situate  at  the  source  of 
the  Ganges  and  which  is  frequented  by  the 
Siddhas  and  the  Charanas,  O  Brahmana, 
was  the  abode  of  Vishnu  (Krbhna)  and 
Jishnu  (Arjuna) 

14.  O  Brahmarshi,  those  two  effulg^ent 
ones  have  at  my  request  taken  their  birth 
on  earth.  Those  two  greatly  powerful  ones 
will  remove  the  burden  of  the  earth. 

15.  Besides,  there  are  certain  Asuras, 
called  Nepatkavachas  who,  being  proud  of 
the  boOn  they  have  acquired,  are  (now) 
engaged  in  doing  u3  injuries. 

16.  Proud  of    their  great  prowess,  they- 
are   planning  the    destruction   of  the  celes- 
tials, for  having  received  the  boon,  they  d 
not  at  all  regard  the  celestials. 

iT^  Those  fearful  and  greatly  powerful 
sons  of  Danu  live  in  the  nether  r^ions. 
Even  all  the  celestials  put  together  are  in- 
capable of  fighting  with  them. 

18—20.  O  foremost  of  Brahmanas,  O 
exalted  one,  the  blessed  Vishnu,  the  slayer 
o|  Madhtt,  he  who  was  known  on  earth  as 
Kapila,  who  destroyed  by  his  glance  alone 
the  high-souled  sons  of  Sagara  when  they 
came  roaring  towards  him,  that  tlla'^rions 
and  invincible  Hari  (Krishna)  is  capable 
alone  or  with  Partba  both  together,  of  doing 
us  a  great  good  in  a^^reat  battle.  There  is 
no  doubt  about  it. 

21.  Like  the  snakes  in  a  great  lake  he 
(Krishna)  is  capable  of  destining  at  the 
very  first  sight  all  those  Asuras^  the  Nepat- 
kavachas, with  all  their  followers. 

22.  But  the  slayer  of  Madhu  sho«ild  eot 
be  requested  to  perform  an  in*)ignifiicaia 
task.    He  can  consume  the  Universe  by   the 

!  great  mass  of  his  effulgence,  if  he   minds  to 
I  increase  it« 

23.  This  one  (Arjuna)  also  is  qntte 
competent  to  fight  with  them  all.  This 
hero,  having  destroyed  them  all  in  a  battle, 
will  again  go  back  to  the  earth. 

24.  At  my  reauest  go  back  to  the  earth. 
VoQ  will  6nd  thm.  heroic  Vtidhisthira  living 
in  the  ICamyaka  (forest). 


VaNa  parva. 


li 


.  t5.  On  my  behnU  tell  ihnt  invincible 
eiiul  virtuous  hero  that  he  should  not  be 
anxious  for  Fal^uni.  He  will  soon  returrt 
acquiring  all  weapons. 

26.  For  without  the  sacred  prowess  of 
;irms  and  without  the  skill  in  weapons  artd  in 
war,  he  will  not  be  able  to  meet  Bhisnia> 
Drona  and  others  in  battle.     Tell  himi 

27.  That  the  hi?h-minded  and  the 
fiiiv»'hly-armed  Gudakesha  Afjuna  has 
acquired  all  weapons^  and  has  mastered  the 
arts  of  celestial  dancing  and  vocal  and 
instrumental  music. 

28.  (You  should  also  tell  him)  saying,  "O 
foremost  of  men,  O  chastiser  of  foes,  you  too 
with  all  your  brothers  should  see  the  various 
sacred  shrines. 

2Q.  O  king  of  kingS)  having  bathed  in 
various  sacred  waters,  you  will  be  cleansed 
of  your  sins  and  the  fever  of  your  heart  will 
abate.  You  will  then  be  able  to  enjoy  your 
kingdom  in  happiness." 

30.  O  best  of  Brahmanas»  O  foremost 
of  the  twice-born»  endued  with  the  prowess 
of  asceticism,  you  should  protect  him 
(Yudhisthira)  in  his  wanderings  over  the 
earth. 

31.  Fearful  Rakshasas  always  live  in 
mountain  passes  and  in  rugged  steppes. 
Protect  him  from  them. 

Vaishampayana  said  :— 

32.  Having  been  thus  addressed  by 
Mahcndra,  Vibhatsu  also  spoke  to  Lomasha 
with  all  reverer\pe,  saying,  *•  Protect  the  son 
of  Panda  (Yudhisthira). 

33.  O  excellent  man,  O  great  Rishi,  let 
the  king,  protected  by  you,  visit  the  various 
sacred  shrined  and  give  away  (much  wealth) 
to  the  Brahmanas  in  charity.** 

34.  The  greatly  ascetic  Lomasha,  say- 
ing, "Be  it  so."  went  to  the  earth  with  tlie 
intention  of  going  to  the  Kamyaka  forest. 

35.  He  saw  there  the  son  of  Kunti,  that 
chastiser  of  foes,  Dharmaraja  (Yudhisthira) 
surrounded  by  the  ascetics  and  by  his 
brothers. 

T/tHs  ends  the  forty  seventh  chapter,  the 
arrival  of  Lomasha,  in  the  Indratoka- 
^amana  of  the  Vaiia  Parva. 


CHAPTER    XL  VII  I. 

(TNDRALOKAGAMANA  PARVA)-^ 

Continued^ 

Janamejaya  ftaid  :— 

I-    Tht??Je   acts    of     the     immcasunibly 
effulgent   Partita  (Arjuna)   dre   (ito  doubt) 

10 


wonderful.     O  Brahmana»  what  did  greatly 
wise  Dhritarastra  say  on  hearing  (alt  this)  ? 

Vaidhampayaiia  said  i-^ 

2.  Having  heard  from  the  foremost  of 
Rishis,  Krishna  Dwaipayana,  that  Par- 
tha  (Ariuna)  had  gone  to  the  abode  of 
tndrA,  the  son  of  Amvika,  the  king  bliri- 
tarastra)  thus  spoke  to  Sanjaya. 

Dhi^itarastra  daid  i^ 

3.  O  charioteer,  O  Suta,  do  you  know 
in  detail  the  acts  of  the  wise  Arjuna  which 
I  have  heard  from  the  beginning  to  end  ? 

4k  Mad  itt  performing  acts  of  the  most 
vulgar  kind,  my  wicked-minded  and  evei^ 
sinful  son  of  wicked  policies  will  destroy 
the  earth. 

§.  That  high«-souted  one  (Yudhisthira) 
whose  words  are  ever  trlie  and  who  haj; 
Dhananjaya  (Arjuna^  to  light  for  him  will 
certainly  conquer  the  three  worlds. 

6.  Is  there  any  one  who  is  even  beyond 
the  influence  of  death  artd  dect-epitude,  that 
will  be  able  to  stand  before  Arjuna  when  he 
will  shoWer  hi^  barbed  and  sharp-pointed 
arrows  sharpend  oh  the  stone  ? 

7»  My  wicked -minded  sons,  who  ivilt 
have  to  fight  with  the  invincible  PandaVa* 
are  all  under  the  influence  of  Deathi 

8.  Reflecting  da}*  And  tlight  I  do  n«Jt 
see  dmongst  us  that  warrior  who  will  bfe 
able  to  stand  in  battle  before  the  wielder  of 
the  Gandiva  (Arjuna)* 

g.  Even  if  Drona,  KartiA  or  fthismn 
advance  against  him  in  battle,  there  will 
befall  a  great  calamity  over  the  world.  But 
I  do  not  see  even  there  any  chance  df  our 
Victory. 

10.  Krtrna  is  kirid  and  forgetflil,  tttri 
preceptor  ( Drona)  is  old  and  he  is  (alsd 
Arjuna's)  tutor.  But  ArjUha  is  wrathful^ 
strong,  proud,  dnd  greatly  powerful. 

11.  As  all  these  heroes  are  invincible, — 
all  skilled  in  weapons  and  ail  ilhislMous,  a 
fearful  battle  will  take  place  between  thenii 

t2«  They  will  not  dc*iird  even  tfie  feoVeN 
eignty  of  the  whole  world,  If  It  is  at  all  ta 
be  had  by  defeat;  peace  will  be  established 
only  at  the  c'eath  of  either  of  these  (Biiisma 
&c)   or  Falguni  (Arjuna). 

13.  But  he,  who  will  he  nble  ib  kill 
Arjuna,  does  not  exist, — Uor  even  he  Wlfn 
will  defeat  him.  How  shall  tluit  wrath 
of  his  which  has  myself  for  its  object  b«i 
appeased  1 

14<  Tliat  hefOi  eqiial  to  the  lofd  of  i\\^ 
celestials  gratified  Agni  nl  Khanda^^< 
He  vanquished  all  the  niters  of  the  e|trth  ni 
tlie  time  of  the  great  kajshuya  sacrifice^ 


74 


UfAHABttARATA. 


15.  O  S?inj.iya,  O  child,  even  ibe  thunder- 
bolt, that  falls  on  the  mountain  peak,  leaves 
a  portion  nnburnt,  but  the  arrows,  shot  by 
Kiriti  (Arjuna)  do  not  leave  anything 
behind. 

t6.  As  the  rays  of  the  sun  srorch  mobile 
and  immobile  universe,  so  will  the  arrows, 
sJxH  by  the^arms  of  Partha,  scorch  all  my 
sons. 

17.  It  seems  to  me  that  the  Chamtts 
(armies)  of  the  Bharatas  liave  already  run 
away  in  all  directions,— being  terrified  at  the 
clalier  of  Arjuna's  chariot  wheels. 

18.  Vidhata  (creator)  has  created  Kiriti 
(Arjuna)  as  our  all -destroying,  destroyer. 
He  stands  as  a  foe  in  the  battle,  scattering 
and  vomiiting  swarms  of  arrows.  Who  is 
there  that  wiU  defeat  him  ? 

Thus  ends  the  forty  fifth  chapter,  the  la- 
mentation of  Dhritarastra,  in  the  Indira- 
lokacramana  of   the  Vana  Parva. 


CHAPTER    XLIX. 
HNDRALOKAGAMANA  PARVA)— 

Continued. 

Sanjaya  said  :— 

1.  O  king,  what  you  have  said  as  re- 
gards Duryodhana  is  true.  O  ruler  of 
earth,  nothing  what  you  have  said  is  untrue. 

2.  The  immeasurably  effulgent  Panda - 
vas  were  filled  with  wrath  seeing  their 
illustrious  wedded  wife,  Krishna,  brought 
into  the  Sabha, 

3.  O  great  king,  hearing  the  cruel  words 
of  r>ushasJiana  and  Kama,  they  have  be- 
come so  angry  tliat  I  believe  they  would  not 

.  forgive. 

4.  O  great  king,  I  have  heard  how 
Arjuna  h  is  gratified  in  battle  by  me^uis  of 
>us  bow  the  god  of  gods,  Sthaiiu  of  eleven 
forms. 

5.  The  exalted  lord  of  all  tlie  gods, 
Kapardin  (Siva)  himself,  having  assumed 
the  disguise  of  a  Kirata,  faught  with 
Falguni  (Arjuna)  to  test  his  prowess. 

6.  It  was  then  that  the  Lokapalas 
appeared  before  that  hero  of  undeteriorat- 
ing  ascetic  prowess  in  order  to  give  away 
their  weapons  to  that  chief  of  the  Kuru 
race. 

7.  What  other  man,  on  earth  except 
Falguni  can  ever  attempt  to  get  a  sight  of 
the-ie  gods  In  their  own  real  forins? 

8.  O  V\n^,  who  is  there  who  will  ha  able 
to  weaken  that  hero  who  u«as  not  weakened 
by  Maheswara  (Siva)  himself  with  eight 
forms  1 


9.  Having  dragged  Draupadi  linio  thr 
Sabha)  and  thus  provoked  the  Pandavas 
your  sons  have  brought  upon  themselves  thi» 
terrible,  fearful  and  hair-stirring  calaroily. 

10.  Seeing    Duryodhana   in    the  act  of 
displaying    Ins   both    thighs    to    Draupat'i 
Bhima,     with    quivering  lips,    spoke    these 
wotds^ 

11.  **  O  sinful  wretch,  as  you  are  a  great 
gqmbler,  1  will  smash  with  the  fearfully 
forcible  maces,  )our  these  two  thighs  on 
the  expiration  of  the  thirteenth  year." 

12.  .Ml  vthe  Pandavas)  are  the  foremost 
of  smiters,  all  immeasurably  effulgent*  all 
skilled  in  every  weapon »  all  invincible  even 
before  the  celestiab. 

13.  I  am  sure,  the  sons  of  Pritha* 
angry  as  they  are  at  the  insult  offered  to 
their  wedded  wife,  will  kill  all  your  sons  ift 
battle. 

Dhritarastra  said  -— 

14.  O  charioteer,  what  (great)  mis- 
chief has  been  done  by  Karwa  Vy  his  utter- 
ing cruel  words?  Was  k  iK>t  enmity  to  the 
extrerwe  by  brir>gtng  Krishna  (Draupadi)  to 
the  assembly-hail  ? 

15.  How  can  mv  wicked-minded  sons 
live  when  their  eldest  brother  and  snperior 
does  not  walk  in  the  path  of  righteousness! 

16.  O  Suta,  seeing  me  blind,  and  *m- 
capable  of  taking  any  active  steps,  my 
wicked  son  considers  me  a  (ool  and  does  not 
listen  to  what  I  say, 

17.  Those  wretches  als^,— >^ho  are  his 
coun«;ellors,  namelv,  Kama.  the  son 
of  Suvala  (Sakuni)  and  others.  aUavs 
encouraee  him  in  his  course  of  vice  ;  he  ts 
incapable  of  ui>derstanding  things. 

t8.  The  arrows,  that  the  immeasurablv 
powerful  Arjuna  shoots  in  playfulness  are 
able  to  consume  all  my  son^,— what  to 
speak  of  his  those  arrows  which  a^e  shot  by 
him  in  anger  \ 

19.  The  arrows^  pulled  by  the  strength 
of  Arjuna*s  arms  and  shot  from  his  Inm^ 
and  also  inspired  with  twmtras  which  con-i 
vert  them  to  celestial  weapons,  can  diaslise 
even  the  celestials. 

20.  What  is  there  which  is  unconquer- 
able by  him  who  has  for  his  protector, 
coiinsetlor  and  friend,  the  Lord  of  the  three 
worlds,  Hari,  Janarflana  (Krishna*) 

21 — 22.  O  Sanjaya,  this  is  most  wonderful 
in  Arjuna  as  we  have  heard  that  he  clasped 
Mahadeva  (Siva)  with  hi^  arms.  That  ^ct 
also  which  Falguni  (Arjuna)  did  of  old 
aided  bv  Damodara  (Krishn.n1  in  on^pr  to 
help  Agni  to  consume  the  Khandav^  (forest) 
was  witnessed  by  all  the  uxwld. 


YANA  PARVA. 


75 


03.  Wiren  these  Bhima,  Partha  (Arjiina) 
«nd  Vasud-va  (Krishna)  of  the  Satwata 
race  are  angfy,  my  sons  with  their  friends 
and  the  son  of  Suvala  are  surely  not  at  all 
capable  to  fight  with  them. 

Thus  ends  the  forly  ninth  chapter,  tht 
iamentafioH  of  Dhritarastray  in  the  Indra^ 
iokaga  ma na  of  th  e  Va  na  Pa  rva . 


CHAPTER     L. 

(INDRALOKAGAMANA   PAKVA)- 

Continned, 

Janamejaya  said  :— 

1.  O  i^MunJ),  king  Dhritarastra  must 
uselessly  have  lamented  after  having  sent 
tlie  heroic  sons  of  Pandu  into  exile. 

2.  Why  did  the  king  thus  permit  his 
narrow- minded  son  DuryodliAna  to  excite 
the  anger  of  those  mighty  warriors,  the  sons 
of  Pandu  ? 

3.  What  was  the  food  of  the  sons  of 
Pandu  while  they  lived  in  the  woods/  You 
explain  to  me — was  it  obtained  from  the 
woods  or  was  it  the  product  of  cultiva- 
tion 7 

Vaishsmpayana  said  :— 

4.  The  best  of  men  ate  the  produce  of 
the  wilderness  and  the  (meat  of>  deer  killed 
witli  pure  arrows,  which  they  first  dedicated 
to  the  Brahmanas. 

5.  O  king,  both  classes  of  Brahmanas 
(those  worshipping  wilU  fire  and  those 
worshipping  without  it)  followed  these  hero- 
es wielding  large  bows  while  they  lived  in 
Che    wilderness. 

6.  There  were  ten  thousand  most  illustri- 
ous Snatak  I  Brahmanas,  who  had  perfect 
knowledge  in  the  matter  and  means  of 
salvation,  and  wliom  Yudhisthira  icd  in 
the  woods. 

7.  He  dedicated  the  black  and  other 
kinds  of  deer  and  clean  animals  of  the  forest 
to  those  Brahmanas,  after  having  killed 
them  with  his  arrows. 

8.  None  of  those  who  lived  with  Yudhis- 
thira in  the  woods  looked  either  pale  or 
diseased,  lean  or  w^k,  and  timid  or  terri- 
fied. 

9.  The  best  of  the  Kurus,  the  most  vir- 
ions Yudhisthira,  supported  his  dear  bro- 
thers as  if  they  were  his  sons  ;  and  main- 
tained his  relatives,  as  if  they  were  his  own 
brothers. 

10.  The  famous  Draupadi  fir5t  supplied 
her  husbands  and  the  Brahmanas  with  food 
like  their  mother,  and  at  last  she  took  her 
iood  hsrseif. 


n,  Th?  I^ing  going  towards  the  ^ast  and 
Bhinia  towards  the  south,  and  the  twins 
towards  the  west  or  the  north,  put  an  end 
•  to  the  race  of  the  deer  in  the  forest  (^by  daily 
killing  them  with  their  bows)  for  the  sake  of 
meat. 

12.  Thus  the  Pandavas  lived  in  t!ie 
forest  of  Kamyaka  for  five  years  ,•  but  all 
the  while  they  remained  very  anxious  on 
account  of  the  absence  of  Arjuha  and 
were  always  busy  with  study,  prayers  and 
sacrifices* 

Thus  ends  the  fiftieth  chaMer^  the 
description  of  the  food  of  tht  Pandavas, 
in  the  hidralokagamana  of  the  Vana 
Pa rva. 


CHAPTER    LI. 

(INDRALOKAGAMANA   PARVA)— 

Contint4ed, 

Vaishampayana  said  :— 

1—2.  The  foremost  of  meiv,  Dhritarastm, 
the  son  of  Amvika,  having  heard  this  mo^t 
extraordinary  and  wonderful  account  uh« 
mode  of  lite  of  the  P^ndava  king  in  the 
Kamyaka  forest)  became  filled  with  grief 
and  anxiety;  and  overwheJmed  with  melan- 
choly and  breathing  hot  and  long  he  ad- 
dressing  bis  charioteer  Sanjaya  said, 

3.  "O  charioteer,  I  do  not  enjoy  a  mo-» 
ment's  rest  either  during  the  day  pr  in  the 
night,  thinking  of  the  terrible  misconduct 
ofmybon$  resulting  from  their  past  gam- 
bling; 

4.  And  thinking  of  the  heroism,  paticncQ 
superior  fortitude,  and  the  extraordinary 
mutual  love  of  those  brothers  of  unbearable 
prowess, 

5-7.  When  the  two  Pandavas,  Nakula 
and  Sahadeva  who  are  of  divine  origin,  most 
exalted,  equal  to  the  king  of  the  gods  in 
*;plendour,  invincible  in  battle,  steady  in 
management  of  weapons,  able  to  shoot  at  a 
great  distance,  indefatigable  in  battle,  ligiit- 
handed,  of  inextinguishable  wrath,  persever- 
ing, of  untiring  activity,  mighty  as  the  lions, 
uitbearable  as  the  Ashwins  themselves — will 
come  to  the  field  of  battle  placing  Bhima 
and  Arjuna  in  the  front,  then 

8 — 10.  I  see,  O  Sanjaya,  tlwit  my  soU 
diers  will  be  slain  to  a  mass ;  and  those 
mighty  and  matchless  wrarriors  of  divine 
origin  will  not  show  mercy,  as  they  are 
very  angry  at  the  insult  upon  Draupadi, 
And  the  most  powerful  warriors  of  th^ 
Yrishni  race  and  the  Panchalas  of  greajt 
strength,  and  tlie  $ons  of  Pritha  themselves 
guarded  by  Vasudeva  of  indomitable 
filrtngth,  \\'6\  defeat  my  spn's  kgions. 


7^ 


MAHABHARATA. 


II.  O  son  of  charioteer,  tny  assembled 
forces  are  incapable  of  standing  the  push 
as  given  by  the  Vrishnis,  when  commanded 
by  Rama  and  Krishna. 

li.  The  mighty- warrior  Bhima  of 
terrible  prowess,  armed  with  his  uplifted 
mace,  capable  of  crushing  every  hero,  will 
rove  about  in  their  midst. 

13.  The  kings  on  my  side  will  not  be 
able  to  stand  against  the  twang  of  Gandiva, 
as  loud  as  the  thunder  of  heaven,  and  the 
|»ush  of  the  mace  of  Bhima. 

14.  It  is  then  that  I,  ever  obedient  to  the 
counsels  of  Duryodhana,  shall  call  to  my 
memory  the  advices  of  my  friends,  which,  1 
should  have  listened  to  beforehand. 

Sanjaya  said  :— 

15.  O  king,  you  did  not  care  for  this, 
thy  great  fault  was  that  though  capable 
you  did  not  prevent  out  of  affection — 
your  son  from  doing  what  he  had  done. 

16.  Having  heard  the  defeat  at  dic6  of 
the  Pandavas,  the  slayer  of  Madhu,  that 
hero  of  imperishable  fame,  went  at  once 
to  the  forest  of  Kamyaka  ; 

17.  So  also  Dhristadyumna  at  the  head 
of  the  sons  of  Drupada,  and  Virata,  and 
Dhristaketu,  and  those  mighty  warriors,  the 
Kekayas. 

18.  O  king,  1  have  learnt  through  the 
spies  whatever  they  talked  of  after  they 
had  seen  the  sons  of  Pandu  defeated  at 
dice. 

ig.  Having  advanced  towards  the  slayer 
of  Madhu,  the  Pandavas  appointed  him  to 
the  charioteership  of  Falguni  in  battle  ;  and 
Haii  in  response  to  their  request  said — **  So 
be  it." 

20.  And  Krishna,  beholding  the  sons  of 
Prit.ha,  gone  to  the  woods  and  dressed  in 
the  skins  of  black  deer,  became  greatly 
annoyed^  and  addressing  Yudhisthira, 
said, 

21.  •*  1  beheld  the  prosperity  of  the  sons  of 
Pritha  at  Indrapraslha,  on  the  occasion  of 
the  Rajshuya  sacrifice,  which  could  not  even 
painfully  be  obtained  by  other  kings. 

22— 2d.  At  the  Rajshuya  I  saw  also  all 
thekings— those  of  the  Vangas  and  Angas, 
Paundras  and  Odras,  Cholas  and  Dravidas 
and  Andhakas ;  and  the  rulers  of  several 
islands  and  the  countries  on  the  sea-coast,and 
the  kings  of  the  frontier  dominions  /.  e.  the 
chiefs  of  the  Sinhalas,  the  barbarins  Mlech* 
chhast  the  aboriginal  tribes  of  Lanka,  and 
bimdi^ds  of  the  kings  of  the  west,  and  the 
chiefs  of  the  sea-coast  principalities,  and  all 
llwwe  of  the  Pahlavas,  and  the  Daradas;  The 
various  tribes  of  the  KitaUis,   the    Yavana^ 


the  Cakras,  the  Haraliunas,  the  Chtnas,  lh# 
'Ihukharas,  the  Sindavas.  the  Jagudas,  the 
Ramathas,  and  the  Mundas ;  and  the  natives 
of  the  kingdom  of  ivomen,  the  Tanganas, 
the  Kaikeyas,  the  Matavas,  and  the  inhabi- 
tmts  of  Kashmira,— who  were  grreatly 
aHicted  with  the  terror  of  your  weaponF* 
strength,  and  who,  having  been  present  as 
you  had  invited  them,  performed  various 
offices. 

27.  That  prospjrity,  so  very  ephemeral 
was  taken  away  by  th}'  enemies,  and  now 
rests  upon  them,  which  I  shall  recover  from 
theitl  for  thee  by  deprividg  them  of  their 
very  life. 

28 — 30.  O  chief  of  the  Kurus,  I  shall, 
with  the  help  of  Rama,  Bliima  and  Arjnna 
atid  the  twins,  and  of  Akrura,  Gada  and 
Shamva,  arid  Prddyiimna  and  Ahuka,  and 
also  with  the  assistance  of  the  heroic  Dhris- 
tadj'umna  and  the  son  of  Sishupala,  kill 
Dur}'odhana  and  Kama  in  a  day,  and  so 
also  Dushashana,  Suvala*s  son,  and  all 
others  who  will  stand  against  us  in  battle. 
And  thereafter  you  sliall,  O  Bharata, 
live  in  Hastinapur  with  thy  brothers,  and 
having  in  possession  the  prosperity  that  is 
now  being  enjoyed  by  the  sons  of  Dhrlta- 
raslra,  govern  this  earth." 

31.  Thereupon  the  king  (Yudhisthira) 
spoke  unto  Krishna  in  the  hearing  of  those 
heroes  at  the  head  ot  wliom  was  Dhrista« 
dyumna  whilst  they  were  listening  to  him. 

y'udhisthita  said  :— 

32.  O  Janardana,  1  accept  these  words 
of  your  to  be  tru#. 

33.  O  might^'-armed  one,  slay  my  ene- 
mies  with  their  followers  snbseqtient  to 
the  expiration  of  the  thirteen  years.  O 
Keshava,  swear   this  to  me. 

34.  I  really  promised  in  the  assem* 
bly  of  the  kings  to  live  in  the  woods  as  I 
am  now  doing. 

Sanjaya  said  :— 

35.  Hearing  these  words  of  the  most 
righteous,  Yudhisthira  his  courtiers  headed 
by  Dhristadyumna  instantly  pacified  the 
indignant  Keshava  with  sweet  words  most 
suitable  to  the  occasion, 

36.  They,  (the  courtiers)  in  the  hearing 
of  Vasudeva,  said  to  the  daughter  of  Pm^ 
chala  (Draupadi),  '*0  Ijidy,  Duryodhana 
shall  certainly  give  up  his  life  on  account 
of  your  wrath. 

37 — 39*     O     fair- complexion ed  one,    we 

make  this  promise  unto  thee,  and   thcrefort 

grieve  no  more.     O    Krislma,   tlie    flesh  of 

those    that     laughed     on     beholding    the 

I  victory  at    dice — will  be    devoiired   by  tkc 


VANA   PaRVA. 


7T 


tvotves  and  birds  ;  tliey  thcmsetves  will  be 
mocked  ;  and  their  blood  will  be  drunk 
by  the  jackals  and  vultures.  O  daughter  of 
Panchala,  you  shall  see  the  bodies  of  those 
that  dragged  thee  by  the  hair  at  once  dragged 
and  devoured  by  the  carnivorous  anunals. 

40.  Krishna,  the  blood,  of  those  with 
severed  heads,  by  whom  you  were  much 
aggrieved  and  neglected,  will  be  drunk  by 
the  earth." 

41 — 42.  The  foremost  ones  of  the  Bharata 
race  uttered  these  and  various  other 
speeches  (in  order  to  console  Draupadi). 
Yudhisthira  made  this  request  to  those 
brave  heroes  who  were  all  impressed  with 
the  marks  of  battle,  that  they  should,  after 
the  expiration  of  the  thirteenth  year  (of 
life  in  the  forest),  come  to  the  field  (of 
battle)  keeping  Vasudeva  at  their  head. 

43 — 44.  Who  is  there  that,  desiring  to 
have  his  existence  in  earth,  will  appear  in 
the  field  of  battle  and  encounter  these 
most  illustrious,  and  invincible  heroes 
(like  the  furious  lions  with  erect  manes)  vie. 
Rama  and  Krishna  and  Dhananjaya, 
Pradyumna,  and  Shamva,  and  Yuyudhana, 
and  Bhima,  and  the  sons  of  Madri,  and 
the  Kaikeya  and  Panchala  princes,  attended 
by  the  king  of  Matsya,  who  will  come  to 
the  battle  with  all  their  troops  and  atten- 
dants. 

Dliritarastra  said  :— 

45.  Vidura  in  the  occasion  of  the  pa<;t 
gambling  told  me  this — "  O  king,  you  shall 
surelv  defeat  the  Pandavas  at  dice  ;  but 
certainly  there  will  ensue  a  terrible  blood- 
shed, resulting  in  the  total  destruction  of 
the  Kurus." 

46.  O  charioteer,  I  think  it  is  now 
almost  certain  what  Vidura  had  told  me 
of  old,  viSf  that  undoubtedly  there  would 
happen,  a  most  fearful  battle  with  the 
Pandavas  jast  after  the  expiry  of  the  said 
period  of  thirteen  years. 

Th'jis  ends  the  fifty  first  chapter,  the 
lamentation  of  Dhritarastra,  in  the  Indra^ 
lokagamana  of  the   Vana  Parva, 


CH  A  PTER    LFI. 
NALOPAKHYANA   PARVA. 

Janamejaya  said  :— 

1.  When  the  illustrious  son  of  Prilha 
(Arjuna)  liad  gone  to  the  region  of  Indra 
whh  a  view  to  obtain  the  arms,  what  did 
Yudhisthira  and  the  other  Pandavas  do? 

Vaishampayana  said  :— 

2.  When  the  illustrious  son  of  Pritha 
had  gone  to  the  region  of  Indra  for  obtain - 


injgf  the  arms  then  those  foremost  ones  of  the 
Bharata  race  lived  with  Krislma  (DraupadtJ 
in  the  forest  of  Kamyaka. 

3.  Thereupon,  those  excellent  ones  of  the 
Bharata  race,  it)uch  aggrieved  at  heart,  were 
seated  one  day  with  Krishna  on  a  clean  and 
solitary  turf  (in  the  forest). 

4.  They  were  greatly  afflicted  witii 
grief ;  their  voices  were  choked  up  with  the 
tears,  and  also  they  were  overwhelmed  with 
sorrow  on  account  of  the  absence  of  Dhanan- 
jaya. A  flood  of  grief  passed  over  them, 
tormented  as  they  were  by  his  separation. 

5.  Thereupon  the  heroic  Bhima,  afflicted 
with  sorrow  for  the  separation  of  Dhananr 
jaya  artd  the  loss  of  kingdom,  addressed 
Yudhisthira  in  the  following  terms. 

6.  "O  great  king,  this  chief  of  the  Bharata 
race  Arjuna,  has  gone  away  in*  obedience 
to  your  cimimand.  On  him  depend  the  very 
lives  of  the  sons  of  Pandu. 

7.  Losing  Arjuna,  we  with  all  our  sons, 
the  Panchalas,  as  also  the  Satyaki  and 
Vasudeva,  are  sure  to  die. 

8.  For  what  can  we  grieve  more  than 
this,  that  the  righteous  Vibhatsu  goes  away 
at  your  behest,  thinking  upon  the  various 
sorrows  ? 

9.  Relying  upon  the  strength  of  arms  qf 
that  illustfious  hero,  we  can  take  for  gran« 
ted  that  our  enemies  are  already  vanquish- 
ed, and  the  possession  of  the  earth  is 
ours. 

10.  But  for-  the  intervention  of  that 
mighty-armed  hero  in  the  meeting  of 
warriors,  I  could  not  send  the  descendants 
of  Dhritaraslra  with  the  Sauvalas  to  the 
other  world  («.  e.  of   death). 

11.  We  are  supported  by  Vasudeva, 
and  are  the  mightiest  warriois.  We  were 
constrained  to  suppress  the  wrath  that  had 
been  awakened  In  ourselves,  because  you  are 
the  cause  of  that  anger. 

12.  As  a  matter  of  fact,  assisted  by 
Krishna,  having  slain  all  our  foes  with 
Kama  at  their  head,  we  are  in  a  position  to 
rule  the  whole  world,  conquered  by  the 
might  of  our  own  arms. 

13.  Although  we  are  not  devoid  of  man- 
liness yet  we  are  the  most  unfortunate,  and 
that  is  for  the  reason  of  your  gambling  vice. 
Meanwhile  the  foolish  sons  of  Dliritarastra 
are  growing  very  strong  with  the  tribute^ 
(collected  from  the  dependent  chiefs). 

14.  O  great  king,  it  is  necessary  for 
you  to  keep  in  view  the  duties  of  a 
Kbhatriya.  O  great  king,  to  live  in  the 
forest  should  not  be  hi:i  duty. 


«0 


MAflAJIIIAI^ATA. 


.5.  Lik?  him  (Nala)  there  was  ;tking 
tiniongst  the  Vidliarvas,  named  Dhima, 
%vho  was  warlike,  posse«»sor  of  immense 
power  and  all  accomplishments,  and  be- 
loved of  his  subjects.  Hut  with  all  these 
virtues  he  was  without  an  issue. 

.6.  He,  with  a  fixity  of  purpKwe,  made 
great  endeavour  for  obtaining  issue.  O 
iiharata,  there  came  before  him,  a  Brahmar- 
shi  named  Damana. 

7.  Thereupon,  O  king  of  kings,  the 
virtuous  prince,  Bhima,  assisted  by  his  wife, 
satisfied  that  reverened  sage  with  the  most 
respectful  offerings. 

8.  Damana,  thus  pleased,  conferred  upon 
the  king  and  his  spouse  a  boon  of  a  dau- 
ghter like  unto  a  jewel,  and  three  sons  pos- 
b^sed  of  liberal  heart  and  great  fame. 

9.  The  daughter  and  the  three  sons  were 
namrd  Damayanti,  and  Dama,  Danta  and 
4*ie  illustrious  Damana.  The  latter  were 
possessed  of  all  the  virtues,  most  fciirful  and 
of  terrible  might. 

10.  But  Damavanti  of  slender  waist, 
obtained  celebrity  all  ever  the  world  in 
beitrty  and  brightness,  and  in  good  name, 
Juck  and  glor}'. 

11.  And  when  she  attained  to  age,  hun- 
dreds';\nd  hundreds  of  female  servants,  and 
liand-mai(h;,  decked  in  ornaments,  waited 
oh    her    like    Sachi  herself. 

12.  There  shone  in  the  midst  of  her 
hand-maids  the  daughter  of  Bhima,  of 
beautiful  features  and  decked  with  all  orna- 
inents  like  the  bright  lightning  of  the  sky. 

13.  The  damsel  was  possesesd  of  extra- 
ordinary beauty,and  large  e^-es  and  was  like 
l.akshimi  (the  goddess  of  riches)  herself. 
Indeed,  tlierc  was  none  amongst  the  celes- 
tials or  the  Vakhas  who  could  be  compared 
with   her. 

14.  No  body  among  men  or  others,  was 
possessed  of  such  beaut}',  seen  or  heard 
of. '  In  fact,  the  damsel  was  most  pleasant 
to  look  at,  and  mure  handsome  than  the 
celestials. 

15.  That  foremost  of  men,  Nala,  was 
peerless  in  the  worlds;  becaase  on  earth 
he  resembled  in  beauty  Kandarpa  (the 
god  of  love)  himself  in   his  embodied  form. 

16.  Moved  with  admiration,  they  (the 
heralds)  again  and  again  uttered  the 
praises  of  Nala  before  ner  (Damayanti,) 
and  those  6f  Damavanti  before  the  king 
of  the  Ntshadhas,  Nala. 

17.  Although  they  had  not  seen  each 
other,  yet  they  conceived  a  love  (for  each 
other)  produced  by  their  repeatedly  hearing 
each   other's  accomplishments.    O    son  of 


Kunti,    that    mutual  attachment    began  lo 
grow  very  strong. 

18.  And  then  Nala,  incapable  of  hold- 
ing it  in  his  bosom,  passed  miich  of  his 
time  in  solitude  in  the  gardens  adjacent 
to  the  inner  appartments  (of  his  palace). 

19.  There  he  saw,  one  day,  a  lot  of 
swans,  with  golden  wings,  roving  in 
those  woods.  Of  them  he  caught  one  with 
his  hands. 

20.  Thereupon  that  sky-roving  one 
spoke  unto  Nala.  '*0  king,  it  behoves  you 
not  to  kill  me.  I  will  render  some  good  to 
you. 

21.  O  prince  of  the  Nishadhas,  I  will 
speak  of  you  before  Damayanti  and  in 
such  a  manner  that  she  will  never  mind  to 
have  any  otiier  person  (for  her  lordj  but 
yourself." 

22.  Thus  spoken,  the  king  liberated  the 
swan.  Thereafter  the  swans,  spreading 
their  wings,  betook  themselves  to  the 
country  of  the  Vidharbhas. 

23.  Arriving  at  the  city  of  the  Vidharbhas 
the  birds  alighted  from  heaven  before 
Damayanti,  who  also  beheld  them. 

24.  Dama3'anii  surrounded  by  her  hand- 
maids, having  seen  those  birds  of  extraordi- 
nary beaut)',  desired  to  catch  those  rovers 
of  the  skies  without  loss  of  time. 

25.  Thereupon  the  swans  fied  in  all 
directions  in  that  charming  forest ;  and  tlic 
ladies  ran  after  them,  each  pursuing  one* 

26.  The  swan  which  Damayanti  pursued, 
led  her  into  a  solitary  corner  of  the  gard<3i3, 
and  addressed  her  in  human  speech  the 
following  words, 

27.  **0  Damayanti,  there  is  a  prince 
amongst  the  Nishadhas,  mamed  Nala,  who 
is,  in  beauty,  like  the  Ashwins  ;  and  he  lias 
not  his  equal  amongst  men. 

28.  In  beauty  he  is  like  Kandarpa  ifirt 
god  of  love)  himself  in  his  embodieid  form. 
O  fair  complexioned  one,  if  you  becomes  hif 
wife, 

29.  O  you  of  slender  waist,  >'0ur  birth 
and  also  your  beauty  may  be  of  some  avail. 
We  have,  as  a  matter  of  fact,  seen  celestials, 
Gandharvas,  men, 

30.  Nagas  and  Rakshasas;  bi»t  ne«r 
have  we  seen  one  like  him  (Nala).  A^ 
you  are  a  jewel  amongst  the  maideasr  ^ 
Nala  is  the  best  amongst  men« 

31.  The  best  united  with  the  b«* 
is  of  merit."  O  Prince,  Damayanti  u-as  m 
the  above  way  addressed  bjr  the  swaiu 


VANA    PARVA. 


St 


32.  She  (Damayanti)  in  return  said  to  the 
swan,  "you  also  thus  speak  unto  Nala."  O 
Prince,  the  bird  havinj^  uttered  to  the 
daughter  of  Vidharva  "So  be  it"  returned 
to  the  country  of  the  Nishadhas,  and  des- 
cribed every  thing  to  Nala  himself. 

.lus  ends    the  fifty    third   chapter,  the 
^fds  of  the  swan*s  speechs   in    the    Nalo- 
^Btkyana  of  the  Vana  Parva, 

CHAPTER    LIV.  '^ 

(NALOPAKHYANA   PAI^A)— 
Continued. 

Vriliadashwa  saidi:— 

1.  O  Bhrata,  hearing  the  words  of 
the  swan,  Damayanti  thence  forth  became 
restless  on  account  of  her    anxiety  for  Nala. 

2.  For  this  reason,  Damayanti  became 
filled  with  great  anxiety  and  grief;  and 
sighing  heavily  became  lean  and  pale- 
faced. 

3.  She  always  gazed  on  high  with  con- 
templntive  turn  of  mind,  and  looked  like  a 
dem*ntate.  Possessed  by  the  god  of 
love,  she  alsa  became  pale  and  slender. 

4.  She  had  no  desire  for  the  enjoyments, 
either  of  beds  or  seats.  And  she  did  not 
lie  down  either  during  the  day  or  night, 
and  lamented  again  and  again  with  the 
exclam Lions  of  Ah  and  Alas. 

5—6.  O  King,  the  hand-maids,  of  Da- 
mav'anti  beholdin^^  her  that  condition  and 
features,  represented  them  to  the  ruler  of 
Vidharva. 

7.  The  king  Bhima  hearing  all  from  the 
hand-maids    was    set   to    serious    thinking 

regarding  the  affair  of  his  daughter  ;  the 
thought  within,  himself  why  was  it  that 
his  daughter  seemed  to  be  so  uneasy  at 
present. 

8.  The  king,  seeing  his  daughter  had 
attained  to  puberty,  observed  in  his  mind 
that  it  was  his  own  duty  to  make  arrange- 
ments for  Damayanti's  Sayamvara  (mar- 
riage). 

9.  O  exalted  one,  the  king  united  all  the 
rulers  of  the  earth  saying,  "  O  heroes,  the 
Sayamvara  ceremony  of  Damayanti  is  going 
to  be  held." 

10.  Having  learnt  of  Damayartti's 
Swayamvara  (marriage),  all  the  kings,  the 
rulers  of  the  earth,  in  obedience  to  the 
invitation   of  Bhima,  came  to  him. 

II — 12.  The  earth  was  filled  with  the 
n<^se  caused  by  the  clatter  of  the  cars,  the 
neighing  of  horses,  and  the  roars  of  ele« 
phants;  and  thoM    high-SQuled  rulers  of 

n 


the  earth,  who  came  with  their  fair-com» 
plexioned  battalions  decked  in  ornaments 
and  handsome  garlands,  were  received  by 
that  heroic  Bhima  with  the  most  suitable 
otferings.  Thus  honored  by  a  respectful 
reception,  the  kin^s  took  up  their  abodes 
(in  tne  city  of  Bhima). 

13 — H'  At  this  juncture,  those  m6st 
exhalted  of  the  divine  sages,  the  illustriousi 
greatly  wise  and  austere  Narada  and 
Parvata,  having  arrived  at  the  regions  of 
Indra,  obtained  admittance  into  his  palace 
with  a  respectful  reception. 


15.  The  illustrious  Maghavat  (Indra)» 
having  offered  them  proper  worship,  en* 
quired  after  their  everlasting  welfare,  and 
peace  regarding  ail  matters. 

Narada  said:— 

16.  O  Lord,  O  God,  we  enjoy  peace 
as  regards  all  matters  ;  and   O   Maghavat, 

0  illustrious  one,  so  also  the  beings  of  the 
entire  world. 

Vrihadashwa  daid:-- 

17—19.  Hearing  the  speeches  of  Narada 
the  slayer  of  Valaand  Vitra,  asked,  "Where 
are  those   warlike   Khatriyas,   and  why  do 

1  not  find  those  princes,  coming  to  me,  as 
they  are  my  most  favourite  guests  t  They 
are  the  virtuous  rulers  of  the  earth,  re« 
nouncing  their  life  in  battle.  Thy  meet 
death  by  weapons,  when  time  is  come;  and 
never  turn  their  faces  away  from  the  battle  j 
theirs  is  this  world,  eternal  unto  them  and 
bestowing  upon  them  all  the  objects  of  en* 
joyments,  even  as  it  does  to  me. 

20.  Narada»  thus  addressed  by  Sakra^ 
said  in  reply : 

Narada  said:-- 

O  Maghavat,  listen  to  me,  why  the 
rulers  of  the  earth  are  not  being  seen 
by  you   now. 

21.  The  king  of  the  Vidharvas  has  a 
daughter — the  famous  Damayanti  1  who, 
in  beauty,  surpasses  all  the 'women  of  the 
earth. 

22.  O  Sakra,  her  Swayamvara  will  shortly 
take  place.  There  the  kings  and  princes 
are  going  from  all  directions. 

23.  O  slayer  of  Vala  and  Vitfa,  the 
kings,  desirous  of  getting  that  pearl  of  the 
earth,  all  desire  to  have  her  most  eagerly* 

24.  While  they  were  discoursing  thus, 
the  most  excellent  of  ^  the  immortals,  the 
Lokapalas,  (with  Agni  among  them)  came 
before  the  king  of  heaven,   Indra. 

25.  .  They  then  all  heard  the  speeciies  of 
Narada  pregnant   with   lofty     ideas   and 


o 


MAIIABIIARATA. 


*!' t.i.ng    greatly   delighted  to   hear   them 
.:  il.  it  they  would  also  go  there. 

O     great   king,    mounted   on    their 

.  I' •;,   accompanied    by  their  attendants, 

.'1  betook   themselves  to  the  country  of 

'     '  itlharbhas  where  all  the  rulers   of  the 

>i   -     .ad  gone. 

O  son  of  Kunti,  the  lofty- minded 
'ala,  hearing  of  the  assembly  of  the 
et  out,  thinking  of  Damayanti. 

The  celestials  saw  Nala  on  the  way 
.1  f'  -  on  the  earth.  In  beauty  he  re- 
'  I  even  the  god  of  love  himself  in  his 
.'.  "J  ed  krfm. 

The     Lakapolas,  having    seen    him 

<r  .-.  hdent  as  the  sun,  were    struck  with  as- 

r- '.  lament   at   his   wealth   of  beauty;    and 

0*  V.  therefore,   abandoned    their   idea   (of 

.:   t  her). 

.      riie   celestiafs,    leaving    their    cars, 
I      \'^\  from  heaven,  and  (then)  addres.sed 
ili.j  i^;t   r  of  the  Nishadhas  thus  : 

1'  *' O  the  most  exalted  of  the  rulers 
t  f  h"  Nishadhas,  O  Nala,  O  you  who  do 
<  Iwf  ;v<^  the  vow  of  truth,  O  the  foremast  of 
I  .  II,  ^  Ip  us;    be  our  messenger." 

/ '{    ends  the  fifty  fourth    chapter    the 
."  of '  Nala    in  the  Nalopakhayana 
/v     f'C  i'ana  Parva. 


CHAPTER   LV. 

^s    LOPAKHAYANA  PARVA)— 
Cgntinued, 

ihaiashwa  said  :— 

t  >  Bharata,    Nala  promised  to  them 
'  Mestials)     saying   that   he  would    do 
V  J  then,  approaching  with  folded  hands, 
-^      '  'hem, 

•  Who  are  ye  ?   And  who   is   he,    by 
■j...  1    am   desired  to  be  his   messenger? 
/     .     ,  .rther    shall    I    render   to  you ;    tell 
1.  V     ;:  really  is.*' 

,.     Maghavat,   being   thus  addressed  by 
*'.  ■    i;,.5   of  the   Nishadhas,   said  in  reply. 
:.•  :n*  >rmed  that  we,  the  celestials,   come 
f  ct  -  Damayanti. 

A.     .      king?  I    am    Indra,    this  one    is 

he    is   the    lord  of    the  waters   and 

'  ven  Yama,  the  destroyer  of  human 

J.     I  0   you  inform  Damayanti   that   we, 
I.  '.  as  with  Mahendra  at  our  head,  are 

.*..    '>;:"    and  going  to  the  assemb!)' (of   the 


6.  And  the  gods — Sakra,  Agni,  V.-isa-vn, 
and  Yama, —all  desire  to  \\\\\  you.  Hence 
choose  one  of  them  for  your  husband 


» » 


7.  Nala,  being  thus  spoken  to  by  Sakr;), 
requested  them  with  folded  hands  not  to 
send  him,  as  he  also  has  come  with  the 
same  purpose. 

8.  "  O  gods,  pardon  me ;  and  How  it  is 
that  a  .person,  who  is  in  the  same  uay 
determfned  (to  get  Damayanii\  can  dare 
speak  yu^^he   damsel    on  behalf  of      others 

The  GI^Jb  said  — 

9.  O  king  of  the  Nishadhas,  you  \ 
mised  to  us  beforehand  that  you  v^*ouIc 
it.  O  king  of  the  Nishadhas,  why,  th« 
fore  will  you  not  act  up  to  it  ?  Tell 
without  (a  moment's)  hesitation, 

Vrihadashwa  said  :— 

10.  The  king  of   the    Nishadhas ,     be 
thus   spoken    by    the   gods,    said    ag-a^in 


them  :     **  How  can     1     dare    enter 
palaces  so  well-guarded." 

II.     Indra   again   said   to   him 


th 


in    re 


II 


get     access."       Nala,     say 
repaired   to   the   ttiansion 


*  *  you    shall 

"so    be   it," 

Damayanti. 

12.  There  he  saw  the  daughter    of 
ruler  of    Vidarbhas,    who  was  encircled 
her  hands-minds,    effulgent  in   beauty    9 
form,  and  of  fair  color. 

13.  She  also  possessed  extraordina- 
symmetrical  handsome  limbs,  slender  wa 
and  fair  eyes  ;  her  splendour  was  suppo 
to  ecclipse  the  light  of  the  moon. 

14.  His  (Nala's)  love  increased     at 
very  sight  of  that  sweet   smiling    one    (1 
mayantij.     But  being  desirous  of    cxirr) 
out  the  truth,  he   repressed   the    love   ( 
was  aroused  in  him). 

15.  Then     beholding    the   king-     of 
Nishadhas,  all  the  respectable  and  boau 
ladies  sprang  up  from  their  seats,    posse 
as     they     were  by    the    splendour      (of 
beauty). 

16.  Filled  with  amazement,    and     h*  ■* 
gratified,  they  praised  Nala  ;  but  they  s 
nothing   to   him,  only  worshiped  him  fi 
mind. 

17.  Oh  !  what  beauty,    what  effultj- 
and    what   patience   are    poisj^essed     l^y 
high-ronled  one  !    Who  is  he!     Is  He  ft 
or  a  YaUsha,  or  a  Gandharblia  ? 

18.  Those  most  excellent  women,    • 
powered   by  his  splendour,  and  out  of 


'j- 


a-    - 


>\.  A  ■>'        <  ' 


I  V. 


VANA    PARVA. 


83 


19.  Filled  as  she  was  witii  amazement,  yet 
Damayanti,  smilingly  addressed  ihe  heroic 
Nala,  who,  afso  gentiy  smiled  at  her.  She 
smillingly  said   thus. 

20.  "Who  are  you,  O  you  of  beautiful 
form,  you  have  aroused  love  in  me.  O 
warlike  one,  O  sinless  one,  1  desire  to 
know  how  have  you  come  here. 

21.  Why  have  you  come  here  !  And 
how  is  it  you  have  not  been  perceived  by 
any  body  ?  Indeed,  my  palace  is  so  well- 
guarded  ;  and  so  strict  are  the  commands 
of  the  king." 

22.  Being-  thus  addressed  by  the 
daughter  of  V'idharbha  king,  Nala  said  to 
her  in  reply  :- — 

Nala  said  :— 

"  O  handsome  damsel,  know  me  by  the 
name  of  Nala ;  I  liave  come  here  as  the 
messenger  ot  the  gods. 

23.  The  gods,  Sakra,  Agni,  Varuna, 
ind  Yaraa,  all  desire  to  have  you.  O 
beautious  one,  choose  one  of  the  celestials 
as  your  husband. 

24.  It  is  through  the  influence  of  those 
celestials  I  have  entered  the  palace  undis- 
covered  j  .*;>d  for  this  reason  also  that  none 
has  perce»v«,ii  me^  nor  put  obstacles  in  my 
way. 

25.  O     respected    one,     I    have    been 
sent  by  the  illustrious  gods   on  this    errand, 
O  lucky  one,  form  youi  opinion  by  hearings 
this,  ao  you   please. 

Thus  ends  the  fifty  fifth  chapter  i  Nala's 
embassy  of  the  gods,  in  the  Nalopakhyaua 
of  t  he  Va  na  Parva. 


CHAPTER    LVI  • 

(NALOPAKHYANA    PARVA.)— 

Coutinue<^ 

Vrihadashwa  said  *— 

I.  Saluting  the  celestials,  (Damayanti) 
smilin^y  said  to  Nala,  "U  kmg  !  love  me 
with  due  respect,  and  say  what  shall  1 
do  for  you. 

2^  Myself,  and  whatever  riches  that  I 
have  got  are  all  thine.  O  lord,  make 
love  with  full  confidence. 

3,  O  prince,  the  speeches  of  the  swans 
are  burning  me  out.  It  is  for  you 
indeed,  O  lord  I  have  caused  the  kings  as- 
semble  here. 

4.  O  the  bestower  of  honor,  if  you 
forsake    me     who     worship   you,     1    most 

have  rfccourbc  to  either  poison  or  fire,    water 
or  the  rope  for  your  sake."  • 


5.  Thufi  addressed  by  the  daughter  of 
the  king  of  the  Vidharbhas,  Nala  said  to  her 
in  reply  :  "How  is  it  that  you  choose  a  man 
rejecting  the  Lokapalas  (guardians  of  the 
worlds)  who  are  present  ? 

6.  Do  you  lead  your  heart  towards  those 
illustrious  celestials,  who  are  the  creators  of 
the  worlds,  and  even  with  the  dttst  of  whose 
feet  I  am  not  equal. 

7.  By  offending  the  celestials,  the  mor- 
tals receive  death.  Therefore,  O  beautious 
lady,  save  me  by  choosing  one  of  the  gods 
for  your  lord. 

8.  By  choosing  the  celestials  you  will  en- 
joy garments  unsullied  with  dust,  gaudy 
garlands  of  varieagated  color,  and  superior 
ornaments. 

9.  What  lady  will  not  accept  as  her  hus- 
band Hatusha,  who,  by  reducing  the  dimen- 
sions of  this  entire  earth,  swallows  it  also  ? 

10.  What  lady  will  not  accept  him  as  her 
husband,  by  the  terror  of  whose  club  all  thft 
assembled  creatures  are  propelled  to  walk  in 
the  path  of  virtue  ! 

11.  What  lady  will  not  accept  as  her 
husband  Mahendra,  who  is  the  lord  of  the 
gods,  and'who  is  the  most  virtuous  and  illus- 
trious, and  who  is  also  the  repressor  of  the 
Daityas  and  the  Danavas. 

12.  Should  you  cherish  in  you  heart  (the 
love  of  Varuna  amongst  the  guardians 
of  the  worlds,  do  so  without  delay.  Hear 
this   my  friendly  advice. 

13.  Thus  addrersed  by  the  king"  of  the 
Nishadhas,  Damayanti  spoke  to  him  with 
eyes  overflowed  by  the  tears  produced  by 
sorrow.  ^ 

14.  O  the  ruler  of  the  earth,  to  tell 
you  the  truth,  I  accept  you  for  my  lord 
after  I  have  saluted  all  the  celestials, 

15.  The  king,  who  had  come  on  the  mis- 
sion of  the  gods,  answered  her  thus  who 
was  trembling  (with  fear),  standing  with 
joined  hands,  'O  blessed  one,  O  gentle  one, 
do  what  you  please. 

16.      Having     promised    the  celestials 

specially,     and     come     in    their  interest, 

how  can   1  veriture   to    look    to  my    own 
(interest). 

17.  li  virtue  be  consisterit  with  the 
seeking  of  one's  own  interest,  I  will  surely 
look  to  it,  and  so  also  do  you,  O  gentle 
one,  act  ^cording  to  this  (principle). 

18.  Tliereupon  Damayanti,  whose  words 
were  choked  up  with  tears,  spoke  to  Nala 
with  blameless  smiles. 

19.  "O  the  most  supreme  amongst  men, 
I  find  out  this  sinless   way,    following  which 


84 


MAHABHARATA. 


no  sin,  whatever,  O   kingf,  will    hang    upon 
you. 

20.  O  the  foremost  of  men,  ^'ourself 
and  the  celestials  with  Indra  at  their  head, 
all  come  together  when  my  Sway  am  vara 
takes  place. 

21.  O  the  best  of  men,  there  I  will  ac- 
cept you  for  my  lord  amongst  the  guardians 
of  the  world.  Thus,  O  foremost  of  men, 
there  will  be  no  blame  hanging  upon  you. 

22.  O  ruler  of  the  earth!  thus  ad- 
dre«?sed  by  the  daughter  of  the  king  of  the 
Vidarbhas,  king  Nala  returned  where  the 
assembled  celestials  took  their  quarters. 

23.  Thereupon  the  great  lords,  who  are 
the  ffurdians  of  the  world,  seemg  hmi  ap- 
proach, to  them,  enquired  of  him  about  all 
that  had  taken  place  there. 

2A  "  O  Prince,  did  you  see  Damayanti 
of  blkmeless  smiles?  O  blameless  one,  O 
Prince,  tell  us  all  whatever  she   pronounced. 

Nala  said  :— 

25.  At  your  behest,  I  entered  the  man- 
sion of  Damayanti  consisting  of  large  and 
beautiful  chambers,  and  guarded  by  old 
guards  with  bludgeons  in  their  hands. 

26  When  I  entered,  no  man,  through 
your' influence,  discovered  me  there  except 
the  daughter  of  the  king. 

27.     I  was  peceived  by    her  hand-maids 
whom  I  saw    too.     O   the    foremost    of  the 
gods,  beholding  me    they   were   all  struck 
with  amazement* 

28  O  the  most  excellent  of  the  celestials, 
although  I  related  all  about  you,  yet  the 
fair-complexioned  one  settled  her  mind  to 
choose  me  for  her  lord. 

The  Maiden  said:— 

20.  O  the  foremost  of  men,  I  wish  the  as- 
sembled  celestials  would  come  with  you 
,where  my  Swayamvara  will  take  place. 

-,0.  O  king  of  Nishadhas,  I  will  choose 
yoS  amongst  those  celestials,  O  you  mighty- 
armed  wirrior,  if  this  be  done,  no  blame 
will  surely  touch  you. 

-.1  O  the  exalted  of  gods,  this  is  all. 
I  relate  to  you  what  happened  there. 
O  the  lords  of^  the  gods,  it  behoves,  you 
therefore,  to  settle  everything  finally. 

Thus  ends  the  fifty  sixth  chapter  Nala's 
embassy  of  the  gods,  in  the  Nalapakhyan 
of  the  Vana  Parva, 


CHAPTER    LVn. 

(NALAPAKHYANA  PARVA.)— 
Continued, 

Brihadashwa  said:-- 

1.  When  the  auspicious  hour,  the  sacred 
lunar  day,  and  the  propitious  season 
set  in  the  king  Bhima  summoned  all  the 
rulers  of  the  earth  to  the  Swayamvara. 

2.  Hearing  this,  all  the  rulers  of  tlic 
earth,  repressed  by  her  love,  and  filled  with 
the  desire  for  Damayanti,  repaired  (to  the 
Swayamvara). 

3.  Those  kings  entered  the  ampin* 
theatre  furnished  with  golden  pillars,  an^ 
adorned  with  beautiful  g^tes  even  as  the 
furious  lions  force  their  way  into  the 
mountain  caves. 

4.  There  all  the  rulers  of  the  earth 
decked  in  fragrant  garlands  and  adorned 
with  Ornaments  set  with  gems  suspended 
from  Jheir  ears,  took  their  respective  seats. 

5.  That  sacred  conclave  of  the  ruler* 
of  the  earth  abounded  in  the  foremost 
of  ,men  even  as  Bhogavati  abounds  in  the 
Nagas  or  as  the  mountain  caves  in  tigers. 

6.  Their  arms  were  sinewy  looking  like 
maces;  and  they  were  well-shapd  and 
smooth,  even  as  the  five-headed  snakes. 

7.  The  countenance  of  the  kings,  em- 
bellished with  beautiful  locks  and  fine 
noses  and  brows,  glittered  even  as  the  stars 
shine  in  the  firmament. 

8.  Thereupon  the  fair-complexioned 
Damayanti  entered  the  amphitheatre  ;  and 
thus  attracted  the  eyes  and  hearts  of  the 
assembled  princes. 

9.  When  the  kings  beheld  her,  thci*" 
eyes,  unmoved,  were  finally  fixed  upon  thos* 
parts  of  her  body,  wherever  they  had 
fallen  first. 

ID.  Thereupon,  O  Bharata,  the  names 
of  the  kings  having  been  uttered,  the 
daughter  of  Bhima  beheld  five  persons  all 
alike  in  their  form. 

11.  Thereafter  the  daughter  of  the  king 
of  the  Vidarbhas,  having  seen  all  of  them 
of  similar  forms,  could  not  make  out  which 
one  was  prince  Nala;  for  doubts  had  already 
arisen  in  her  mind. 

12.  Whomsoever  she  saw  amongst  the 
kings,  she  supposed  him  to  be  the  prince 
Nala  ;  and  thus  the  thoughtful  lady  pon- 
dered, and  deliberated  in  her  mind» 

13.  'How  shall  I  discern  the  gods,  and 
how  shall  I  ascertain  prince  Nala  ?•— This 
thought  engrossed  the  mind  of  the  daughter 
of  the  king  of  the  Vidarbhas,  and  also 
afflicted  her  with  great  grief. 


VANA  PARVA. 


S5 


14— 16.  O  BhaVata,  she  deliberated  in 
her  mind  upon  the  marks  of  which  she  heard, 
as  appertaining  to  the  gods  :•— '  I  have  heard 
from  the  old  men  whatever  marks  belong  to 
the  celestials,  and  indeed  those  are  never 
8€en  to  appertain  to  any  one  of  these  assem- 
bled in  this  earth.'  Thus  she  thought  on 
liiis  subject  over  and  over  in  several  ways, 
and  came  to  the  conclusion,  vig. — that  she 
should,  after  saluting  the  celestials,  with 
the  mind  and  words,  and  with  joined 
hands,  resolve  upon  obtaining  tlie  assisist- 
ance  of  the  gods  themselves.  Trembling 
with  fear  she  spoke  to  the  celestials  thus, 

17.  "  On  hearing  the  words  of  the 
swans  I  accepted  the  prince  of  the  Nisha- 
dhas  as  my  husband.  For  the  sake  of  that 
vow  of  mine,  O  celestials,  point  him  out 
to  me. 

18.  As  I  am  always  firm  to  him  either 
in  speech  or  thotiglu,  so  for  the  sake  of 
that  truth,  it  behaves  the  celestials  to  point 
him  out  to  me. 

ig.  When  it  was  settled  to  me  by  the 
celestials  that  the  prince  of  the  Nishadhas 
should  be  my  husband;  for  the  sake  of 
that  truth  it  behoves  the  celestials  to  point 
him  to  me. 

20.  When  I  have  commenced  my  vow 
for  the  worship  of  king  Nala  ;  for  the  sake 
of  that  truth,  it  behoves  the  celestials  to 
reveal  him  to  me. 

21.  It  behoves  the  Lokapalas,  the  most 
excellent  of  the  goda,  therefore,  to  assume 
their  respective  forms,  that  I  may  ascertain 
that  virtuous  prince  (Nala). 

22 — 23.  The  celestials,  having  heard  the 
words  of  Damayanti  full  of  compassion, 
and  known  for  certain  that  her  love  for  the 
prince  of  the  Nishadlias  was  most  fervent, 
and  also  realising  her  fixed  will,  purity  of 
heart  and  mind  and  her  passksn  for  that 
orince,  fulfilled  wliat  they  had  been  prayed 
for  by  assuming  their  proper  forms. 

24.  She  then   beheld  all   the  gods,  not « 
perspiring,   with    fixed    eyes   and    spotless 
garlands    (round    their    neck),    and  seated 
without  touching  the  earth.  , 

25.  She,  on  the  other  hand,  saw  Nala 
standing  pre-eminent  with  his  own  shadow, 
and  (unlike  the  gods)  full  of  perspiration, 
and  with  floral  wreaths  stained  with  dust, 
and  the  king  of  the  Nishadhas  was  also 
seated  on  the  ground  with  staring  eyes. 

26.  O  Bharata,  she  saw  both  the  celes- 
tials and  that  righteous  king.  But,  O  descen- 
dant of  Pandu,  the  daughter  of  Bhima 
accepted  (as  her  husband)  the  prince  of  the 
Nishadhas  in  accordance  with  her  vow. 


27.  The  bashful  and  larged-eyed  maiden 
held  the  flying-end  of  her  cloth,  and  put 
a  most  handsome  garland  round  his  neck. 

28.  Thus  thft.  fair-faced  damsel  had 
chosen  him  as  hlsiord.  Thereupon  all  the 
celestials  suddenly  gave  utterance  to  their 
woe  by  saying,  Ah  /  Alas  !  ! 

29.  O  Bharata!  all  the  celestials  and 
the  great  ?a«["es  became  struck  with  amaze- 
ment, and  uttered  the  cry.  '*  Excellent  and 
Excellent"  while  at  the  same  time  they 
were  praising  king  Nala. 

30.  O  Kaurnvya  !  the  prince — 'he  son 
of  Virasena,  with  the  gladness  of  "heart, 
consoled    that     fair-complcxioned      maiden 

thus  : — 

31.  O  blessed  one,  as  you  rejecting  all 
the  gods,  choose  a  man  to  be  your  lord  ; 
so  knovv  me,  therefore,  for  your  husband, 
ever  ready  to  obey  your  words  (of  com- 
mand). 

32.  O  you  of  blameless  smiles,  I  truly 
promise  to  you  that  aa  long  as  my  life 
will  reside  in  my  body,  till  then  I  will  con- 
tinue to  be  3'ours. 

3^^ — 37*  Damayanti,  with  joined  hands* 
sho\\'ed  due  respect  to  him  (Nala)  by 
similar  expressions.  Thereupon  the  happy 
pair,  each  having  seen  those  celestials  head- 
ed by  Agni,  mentally  prayed  for  their  pro- 
tection. Then  the  guardians  of  the  worlds 
of  great  splendour,  beholding  the  prince  of 
the  Nishadhas  accepted  by  the  daughter  of 
Bhima,  became  greatly  gratified  ;  and  they 
all  granted  to  Nala  eight  boons.  At 
first  Sakra,  the  husband  of  Sachi,  well 
pleased,  bestowed  upon  the  king  of  the 
Nishadhas  a  boon,  via,,  that  in  the  sacri- 
fices he  should  attain  to  divinity,  and  thence 
to  each  of  the  extraordinarily  great  and 
happy  abodes.  Agni  gave  assurance  of  his 
own  presence  wherever  the  king  of  the 
Nishadhas  would  wish.  Hutashana  also 
granted  to  him  "regions  as  resplendent  as 
himself.  Then  again  Yama  lent  him  a 
superior  taste  for  food,  as  well  as  a  highest 
place  in  virtue. 

38.  The  presiding  god  of  the  water 
i  granted  to  Nala  the  boon  of  his  own  pre- 
sence wherever  he  would  wish,  as  well  a 
floral  wreaths  of  superior  fragrance.  Thus 
each  one  of  the  assembled  gods  had  given 
Nala  a  couple  of  boons. 

39 — 46.  Having  granted  these  boons 
to  him,  all  the  celestials  returned  to  heaven. 
And  the  monarchs  also,  having  witnessed 
this  choice-marriage  of  Damayanti  with 
Nala,  became  filled  with  astonishment;  and 
highly  gratified,  went  away  wherever  they 
came  from.  And  after  the  departure  of 
the  best  rulers  of  the  earth,  the  lofty-minded 


86 


MA-IIABAIIRATA. 


&nd      well -pleased     Bhtiila    celfcbrAted    the 
marriage    ceremony     of     Damayanti     and 
Nafa.     The   foremost  of  men,  the  prince  of 
the  Nishadhas,    having    passed    tliere   some 
time    in   obedience   to   his   will,   came  back 
to  his  own   city  with   the   permission  of  the 
king  Bhima.     O  king,  that  righteous  prince, 
having   obtained   a    maiden     hke    a     gem, 
began  to  enjoy  her  sweet  company,   eveo  as 
the    slayer    of    Vala   and  Vritra  enjoys  ihe 
company  of  Sachi.  -  The   warlike    nionarcli, 
respiendant    as    tlie    sun,    was    exceedingly 
glad  to  rule  and  maintain  his  subjects  most 
righteously.       That     talented        one       like 
Yayati  the  son  of  Jvlahusha   held   the   horse 
and  several  other  sacrifices,  offering  abund- 
ant  gifts    to  the  Brahmanas.     Then    again 
Nala  passed  his  days  in  joy  in  the  company 
of  Damayanti  in  thfc  woods  and  the  pleasure 
gardens,  even  as  the  immortals    themselves. 
Thereupon  the  illustrious  prince  begot  upon 
Damayanti  a  son  named  indrasena,  and  a 
daughter  named  Indrasena. 

47*  Thus  the  fuler  of  the  earth,  the  fore- 
ftiost  0f  nn^h  having  celebrated  the  sacri- 
fices ahd  passed  his  days  in  joy  (with 
Damayanti),  governed  the  earth  abounding 
in  wealth* 

Thitiends  ihe  fifty  seventh  chapter  the 
Shdyamhhnta  of  Damayanti  in  the  Nahpa 
khyittia  of  the  Vana  Parva. 


fCHAPTER    LVIIP 

(NALOPAKHAYANA  PARVA)— 

Continued, 

VfihardMWa  sAid  :— 

1.  After  the  daughter  of  Blilma  had 
accepted  the  king  of  the  Nishadhas  as  her 
husband,  the  protectors  of  the  worlds,  of 
^reat  energy^  met,  when  they  were  i-eturn- 
mg,  Dwapara  accompanied  by  Kali,  ap- 
proaching towards  them. 

2.  Safe-a,  the  sl&yer  of  Vala  and  Vritra, 
betwlding  Kali,  said  to  him,  '  O  K^li,  telL 
me,  whither  are  you  going  with  Dwapara 
as  your  companion  ?  ' 

34  Thereifpan  Kali  ^eplyinig  to  Sakra's 
^ords  said,— ^*  Hearing  the  Shaioayam- 
^md  of  E>amayanti,  1  am  going  there.  I 
shall  tilce  ter  to  be  my  wife  ;  for  my  heart 
kas  been  captivated  by  her  V 

4.  Indrd  sifaHingly  said  to  him.  "  That 
S^syaih^bf^  is  *tow  over ;  king^  Nala  has 
bfeen  accepted  bV  her  as  her  hu&band  even 
ih  Vur  presence^'' 

5,  llius  spoken  to  by  Sakra,  Kali,  the 
vilei-  among  the  cefestials,  waxing  tC^roth, 
$aid  to  thekii  (celestials)  all,  the  following 
words : 


6.  ''In  as  much  as  neglecting  the  dni- 
niiies  she  has  accepted  a  man  for  her  hus- 
band, it  is  but  equitable  that  she  shaU  suffer 
severe  punishment  ?" 

7.  When  KaH  had  spoken  In  the  above 
manner,  the  celestials  replied,  'With  our 
permision,  Nala  has  been  chosen  by 
Damayanti. 

8 — 10.  Also  what  maiden  would  not 
accept  Nfala  as  her  lord,  who  is  endued 
with  all  (excellent)  qualities,  who  is  acquain- 
ted with  all  systems  of  religion,  who  is  a 
strict  observer  of  vows,  who  has  studied 
the  four  Vedas  as  also  the  Puranas  that  are 
styled  the  fifth  ;  in  whose  house  the  deities 
are  always  satisfied  by  sacrifices  performed 
in  accordance  with  tlie  rules  prescribed  for 
their  observance  ;  who  never  does  any 
harm  to  any  one,  who  is  truthful  and  o£ 
unshaken  vows  ;  in  whom  truthfulness,  for- 
giveness, knowledge,  rigid  austerities,  purity, 
self-control,  and  quiescence  are  ever  pre- 
sent ;  who  is  the  foremost  of  kings,  like 
the  guardians  of  the  worlds. 

11.  O  Kali,  that  foolish  creature,  that 
desires  to  imprecate  Nala  of  this  discrip- 
tion,  <}oes  surely  curse  his  own  self,  and 
does  kill  himself  by  his  own   agency. 

12.  O  Kali,  he  that  wnshes  to  pronounce 
malediction  on  Nala  of  such  qualities, 
sinks  into  the  vast,  unfathomable,  lake  of 
hell  replete  with  various  torments.  '  Thus 
speaking  to  Kali  and  Dwapara  the  celestials 
repaired  to  heaven. 

13—14-  After  the  celestials  had  dis- 
appeared, KaH  said  to  Dwapara^  '  O 
Dwapara,  I  cannot  restrain  my  wrath,  I 
will  enter  into  the  Nala,  and  disposess  hina 
of  his  kingdom.  He  shall  not  any  lon^r 
hold  any  dalliance  with  the  daughter  of 
Bhima.  Placing  yourself  at  the  dice,  you 
ought  to  help  me. 

Thus  ends  the  fifty  eighth  chapter,  ihe 
ooloquy  bettieen  Kali  and  the  celestials^  in 
the  Nalohakhyana  of  the  Vana  Parxfa. 


CHAPTER  Lix. 

(NALOPAKHVANA  PARVA)— 
Continued, 

Brihadasv^a  said:— 

t.  Having  entered  into  this  agreement 
with  D^-apara,  Kali  carte  to  the  place  where 
tho  king  of  the  Nishadhas  was. 

a.  Always,  intent  on  detectmg  a  fiaw 
in  Naln,  he  resided  in  the  counti'y  of  ihtf 
Nishadhas.  In  the  twelvth  year  Koii  found 
out  a  fault  of  his. 


VANA   PAKVA. 


B7 


3.  Naisliadha,  after  havings  with  water, 
rinsed  his  mouth,  performed  the  Sandhya 
(jeremony,  without  having  previously 
washed  his  two  f^ct.  Thereupon  Kali 
possessed  him. 

4.  He,  having  entered  into  Nala,  went  to 
Pushkara,  and  sard  to  the  latter,  "  Come, 
play  at  dice  with  Nala  ? 

5.  With  my  help  you  shall  conquer 
Nala  at  a  game  of  dice;  and  vanquishing 
king  Nala,  and  wining  his  kingdom,  do 
you  govern  the  Nishadhas  ?*' 

6.  Thus  spoken  to  by  Kali,  Pushkara 
went  to  Nala ;  Kali  also  repaired  to  Puskara 
becoming  the  principal   die. 

7.  Puskara,  the  chastiser  of  hostile 
heroesp  having  approached  the  warlike 
Nala,  repeatedly  asked  him  to  game  to- 
gether at  dice. 

8.  Thereupon  the  illustrious  monarch 
could  not  desire  to  reject  the  summons.  For 
the  reason  of  Damayanti's  presence  there, 
he  fixed  the  time  for  game  also. 

9.  Being  taken  up  by  Kali,  the  prince 
Nala  lost  at  dice  his  gold  and  silver  statues, 
his  cars  with  their  teams,  and  also  the 
valuable  garments. 

10.  The  illustrious  chastiser  of  the  foes 
was  maddened  at  the  game,  from  which 
none  of  his  friends  could  make  him  desist. 

11.  Thereupon,  O  Bharata,  all  the 
inhabitants  of  the  city  with  the  ministers 
came  to  see  the  troubled  prince,  and  also  to 
dissuade  him  (from  the  play). 

12.  Then  the  charioteer,  having  approa- 
ched Damayanti,  said  to  her :  '  O  aus- 
pici6us  one,  all  the  citizens  and  the  state 
officers  are  staying  at  the  gate." 

13.  O  lady,  do  you  inform  the  king  of 
the  Nishadhas  that  all  his  citizens  have 
come  here,  who  cannot  really-  bear  with  the 
calamitiotis  game  of  their  monarch,  who  is 
so  very  well  versed  in  virtue  and  in  the 
acquisetion  or  wealth. 

14.  Thereupon  the  daughter  of  Bhima, 
overoowered  by  grief  and  deprived  of  senses 
by  distresses,  said  to  the  prince  of  the 
Nishadhas  in  terms  chocked  with  tears  : — 

15-  *  O  king !  foremost  in  loyalty,  all  the 
citizens  accompanied  by  the  ministers,  are 
waiting  at  th*^  gate  with  the  desire  of  seeing 

16—19.  She  repeatedly  told  him  to 
^ant  them  an  interview.  But  as  tha 
kmg  was  possessed  by  Kali,  he  answered 
nothing  to  them,  or  his  queen  of  hand- 
some looks,  who  gave  utterance  to  her 
sorrows  thus :  And  the  councillors  and  a!l 
^  cidzeos,  overwhelmed  with  grief  and 
shaflie,  and  havtagvttertd  (unto  themselves) 


that  he  would  never  stand,  wetit  hack 
to  their  homes;  and  theacc  forward,  Q 
Yudhishthira,  the  gambling  of  Pushkara 
and  Nala  continued  for  several  months, 
while  the  righteous  king  was  always  de- 
feated. 

Thus  ends  the  fifty -^  ninth  chapter,  on  tJie 
subject  of  Naiads  gambling,  in  tne  Nalopa" 
khayana  of  the  Vana  Parva, 


CHAPTER    LX. 

(NALOPAKHYANA    PARVA)— 

Continned. 


Vrihadshawa  said  J— 

I — 2.  Damayanti  beheld  the  righteous 
king  to  be  maddened  at  the  gambljng  and 
deprived  of  his  reason.  Thereupon,  O 
Monarch  ,  the  daughter  of  Bhima  was 
overwhelmed  with  terror  and  grief,  &nd 
meditated  upon  the  serk>iisness  of  the 
matter  regarding  the  king,  her  husband* 

3 — 4.  Beholding  Nala  deprived  of  all 
his  possessions,  and  being  afraid  of  the 
calamity  that  had  befaU^  her  luuband, 
and  desirous  of  doing  good  to  him, 
Damayanti  addressed  to  her  nurse  and  maid 
servant — who  was  most  noted,  weli^meaninis. 
beloved  and  intent  upon  doing  good  to  ail 
and  well -speaking— these  words : 

5.  •  O  Vrihadsena !  inviting  all  the 
ministers  in  Che  nan^e  of  king  Kala,  go 
and  inform  them  what  things  are  los^ 
and  what  wealth  still  remains.' 

6.  Thereupon  all  the  ministers,  having 
been  informed  of  the  Emmons  of  the  king, 
ottered — "O  this  was  most  unfoftimale  for 
them  all"  and  advanced  to  Nala. 

7.  When  ag^in  the  daughter  of  Bhima 
informed  Nala,  that  all  his  subject**  canv^ 
there  in  a  body  for  the  aecomi  timer  the 
king  said  nothing  to  her  in  reply* 

8.  Damayanti,  beholding  that  her  lord 
uttered  not  a  word  to  her  in  reply,  felt 
shame,  and  entered  her  own  appartments. 

9.  And  also  hearing  that  the  virttMnis 
Nala  was  al^ways  defeated  at  dice,  and  da* 
prived  of  all  his  possessions,  .siie  spoke 
again  unto  her  luirse  : 

10.  O  Vrihadsena !  O  blessed  one  !  do 
you  go  and  summon,  in  the  name  of  Nala, 
Varshneya,  felie  ^arioteer,  as  a  veryserbus 
matter  is  n^ar  at  hend« 

11.  Hearing  the  words  of  Damayanti, 
Vrihadsena  brought  Varshneya,  summoned 
by  faithful  servants. 


ss 


maiiabiiarata: 


12.  Thereupon  the  daughter  of  Bhima,  \ 
who  was  unblameable  and  was  never  out  of 
place  or  season,  consoled  Varshaneya  by 
sweet  speeches,  and  said  to  him  words 
suitable  to  the  occasion  : 

13.  It  is  known  to  you  how  always  you 
were  treated  by  the  monarch.  Now  it  is 
necessary  for  you  tlierefore,  to  remember 
this  and  help  him  in  his  distress. 

14.  The  more  the  king  is  defeated  by 
Pushkara  in  the  game,  the  greater  becomes 
his  earnestness  for  it. 

15.  As  the  dice  fall  in  accordance  with 
the  commands  of  Pushkara,  so  it  is  seen  they 
are  adverse  to  the  interests  of  Nala  in  the 
play. 

16.  Deeply  engaged  in  the  game,  as  he 
is  deaf  regarding  the  advices  of  his  friends 
and  relatives,  so  he  does  not  accept  my 
counsel. 

17.  Surely  me-seems,  the  high-souled 
Naishada  b  not  to  be  blamed  for  his  not 
listening  to  ray  words,  absorbed  as  he  is  in 
the  game. 

18.  O  charioteer  !  I  seek  your  protection. 
Act  according  to  my  commands.  My  mind 
is  not  vcrv  sanguine.  King  Nala  may  come 
to  danger. 

19.  Yoking  the  favourite  steeds  of  Nala, 
fleet  as  the  glance  of  mind,  and  placing  my 
twins  (a  son  and  a  daughter)  on  the  car, 
you  shouW  repair  to  Kundina  in  all 
haste. 

20.  Leaving  the  children  and  the 
car  and  these  horses  with  my  relatives, 
do  you  go  there  or  go  away  whcreever  it 
pleases  you  to  go," 

21.  Varshneya  the  charioteer  of  Nala, 
told  fn  detail  these  words  of  Damayanti  to 
the  chief  counsellors  of  Nala. 

22.  O  lord  of  earth!  deciding  (the 
matter)  with  their  aid,  and  with  their  per- 
mission placing  the  children  on  the  chariot 
the  charioteer  hastened  towards  Vidarhha. 

23 — 24.  There  leaving  the  horses, 
the  excellent  of  cars,  and  the  boy 
Indrasena  and  the  girl  Indrasena  and 
saluting  king  Bhima,  and  afflicted  and 
rricving  for  Nala,  the  charioteer  started 
from  that  place  and  repaired  to  the  town 
of  Ajodhya. 

25.  He  approached  king  Ritupama  with 
a  sorrowful  heart,  and  entered  into  the 
service  o£  that  monarch  as  a  charioteer. 

Thus  ends  the  sixtieth  chapter,  the 
gamhlinsr  of  Nala  in  the  Nalopakhayna 
qf  the  Yana  Parva, 


CHAPTER     LXI. 
(NALOPAKHYANA     PARVA).— 
Continued* 

Vrihadhashwa  said  :— 

I.  After  Varshneya  had  gone  away,  his 
kingdom  and  what  else  of  wealth  he  poss- 
essed, were  won  by  Pushkara  from  Nala  of 
good  fame,  who  was  engaged  at  dice. 

».  O  king !  Pushkara  said  to  Nala 
whose  kingdom  had  been  won  from  him, 
with  a  (sinister)  smile  :—  'Let  our  game  at 
dice  commence  anew,  but  what  else  to  stake 
you  have,  got  now  V 

3.  Damayanti  alone  is  left  to  you; 
everything  else  has  been  won  by  me. 
Well,  if  you  think  it  right  hold  Dama- 
yanti as  your  stake  now  ? 

4.  Thus  spoken  toby  Pushkara  Nala  of  holy 
fame  felt  as  if  his  heart  would  burst  in  grief. 
Neither  did  he  speak  a  syllable  to  him. 

5.  Thereafter  Nala  of  high  renown, 
possessed  with  extreme  anguish,  looking  at 
Pushkara,  began  to  take  all  the  ornaments 
off  every  part  of  his  body. 

6.  Then  wearing  a  single  piece  of  cloth, 
with  his  person  uncovered  enhancing  the 
grief  of  his  friends,  and  forsakiii*j  his  vast 
wealth  the  king  went  out. 

7.  Also  Damayanti,  attired  in  a  single 
piece  of  cloth,  followed  the  departing  king 
behind.  With  her  the  king  of  Nai- 
sad  ha,  passed  three  nights  outside  the 
precincts  of  the  town. 

8.  O  mighty  king!  in  the  meantime 
Pushkara  had  it  proclaimed  within  the  city, 
that  any  body  that  should  regardfully  (hos- 
pitably) behave  towards  Nala  would  become 
his  victim. 

9.  O  Yudhisthira  1  in  consequence  of 
this  proclamation  of  Pushkara,  and 
his  malice  towards  Nala,  the  citizens  offered 
no  respectful  conduct  towards   him, 

10.  Thus  unregarded,  though  worthy 
of  their  (citizen's)  regards,  that  king  stayed 
three  nights  outside  the  precincts  of  the  city 
living,  all  the  while,  solely  on  water. 

11.  Oppressed  with  hunger,  the  king 
started  from  the  vicinity  of  the  city  with  the 
object  of  collecting  fruits  and  roots  while 
Damayanti  followed  him  (closely). 

12.  Afflicted  sore  with  (the  pangs  of) 
hunger,  after  the  lapse  of  many  daysr 
Nala  saw  some  birds,  the  colour  of  whose 
plumage  resembled  that  of  gold. 

13.  Thereupon  the  powerful  ruJer  of  the 
Nishadhas,  thought  (within  himself) — My 
food  today  wiU  consist  of  these,  and  after- 
wards their  plumage  shall  be  my  wealth* 


VANA   PARVA. 


sp 


11  Then  he  covered  them  with  the  piece 
of  cioth  he  was  wearing.  Taking  on  their 
Iwck  that  piece  of  cloth  belonging  to  him, 
those  rangers  of  the  sky  Hew  to  the 
heavens. 

,c.  When  rising  up  (to  the  sky)  the 
birds  of  the  earth  seeing  Nala  sorrowM  and 
seated  on  the  car  with  his  person  nude  and 
countenance  down  towards  the  ground, 
addressed  these  words  to  him. 

i6.  *0  greatly  foolish  one  !  we  are 
even  those  dice.  We  had  come  hither 
desirous  of  robbing  thy  cloth.  For  surely 
we  feel  no  pleasure,  even  if  thou  departest 
wearing  thy  cloth.' 

17.  O  king!  then  Nala  of  holy  fame 
beholding  the  dice  depart  and  himself 
naked,  thus  spoke  to  Damayanii. 

Nala  said  :— 

i8_i9.  O  unblameable  lady  I  they,  in 
consequence  of  whose  wrath  I  have  been 
deprived  of  my  (royal)  fortune,  and  biing 
distressed,  and  oppressed  with  hunger  1 
cannot  procure  my  livelihood,  they  through 
whose  (malign)  mfluence  the  citizens  of 
Nisadha  paid  me  no  regard,  O  timid  one  ! 
those  very  dice  have  assumed  th«  form  of 
birds  and  are  even  now  flying  away  with 
my  cloth. 

20.  I,  thine  husband,  have  met  with  a 
great  catastrophe.  I  am  afflicted  with 
sorrow  and  am  devoid  of  my  consciousness. 
Listen  to  my  words,  which  (when  acted  upon) 
rfiall  conduce  to  thy  good. 

21.  These  various  roads  before  thee, 
passing  by  the  (city  of)  Avanti  and  crossing 
the  Rikshavat  mountain  lead  to  the  Dec- 
can. 

22.  Yonder  is  the  mighty  range  of  moun- 
tains known  under  the  name  of  Vindhya ; 
there  is  the  river  Payashini  flowing  toward 
the  sea  and  yon  lie  the  hermitages  of  the 
illustrious  sages  replete  with  many  kinds 
of  fruits  and  roots. 

23.  This  road  leads  to  Vidharva,  the 
other  one  proceeds  towards  the  country  of 
the  Kocalas  ;  beyond  them  in  the  southern 
direction  lies  the  Deccan. 

Yriliadashwa  said:— 

24.  O  desccndant'of  Bharata's  race  ! 
addressing  the  daughter  of  Bhima,  king 
Nala  sorely  afflicted  with  grief,  carefully 
spoke  these  words  to  Damayanti,  over 
and  over  again. 

25.  Thereupon  distressed  with  sorrow 
and  in  a  voice  choked  with  the  vapour  of 
grief,  Damayanii  spoke  to  Nala  these 
piteous  words. 


Damayanti  said:— 

26.  O  ruler  of  the  earth  !  on  contin\ious 
thinking  of  thy  intention,  my  heart  trem- 
bles and  all   my  limbs  are  sinking. 

27.  How  can  I  depart  leaving  thee  in 
this  lonely  forest,  deprived  of  thy  kingdom 
despoiled  of  thy  wealth,  thyself  not  covered 
even  with  a  single  piece  of  cloth  and  afflic- 
ted with  hunger  and  toil? 

28.  O  illustrious  sovereign  !  when  fati- 
gued with  toil  and  oppressed  with  hunger  in 
the  midst  of  this  dreary  wilderness,  thou 
shalt  remember  thy  former  happiness, 
then  shall  I   solace  thee  in  thy  troubles. 

29.  'In  all  descriptions  of  misery  there  is 
no  medicine  similar  to  a  wife,  this  is  the 
opinion  of  all  the  physicians,  1  tell  the  for^ 
sooth  . 

Nala  said:— 

30.  O  thou  of  delicate  loins  !  O  Damay- 
anti, what  thou  hast  said,  is  indeed  tru«  ;  to 
a  man  aggrieved  there  is  no  friend  equal  to 
a  wife  that  serves  as  a  remedy. 

31.  O  timid  one  !  why  art  thou  afraid  ? 
I  do  not  intend  to  forsake  thee  ;  O  faultless 
one,  I  can  part  with  myself,  but  not  with 
thee. 

Damayanti  said  :— 

32.  O  great  monarch !  if  thou  seekest 
not  to  desert  me,  why  then  dost  thou  ins- 
truct, (point  out  to)  me,  about  the  road 
that  leads  to  the  dominion  of  the  Vidhar- 
vas? 

33.  O  protector  of  thy  subjects !  I  know 
also  that  thou  canst  not  leave  me.  But,  O 
ruler  of  the  earth  I  thou  mayst  renounce  roe, 
as  thy  mind  (reason)  is  spoiled  (distracted) 
by  Kali. 

34.  O  foremost  of  men  I  thou  art  re- 
peatedly instructing  me  about  the  road. 
O  divine  one  1  it  is  in  this  way  that  thou 
art  adding  to  my  sorrow. 

35.  If  it  be  thy  wish  that  I  should  go 
back  to  my  kinsmen,  then  if  it  listeth  thee, 
we  both  together  shall  repair  to  the  king- 
dom of  Vidharva. 

36.  O  bestower  of  honor  I  there,  the  king 
of  the  Vidarvas  shall  worship  thee.  Thus 
held  in  great  respect  by  him,  thou  shalt  live 
in  happiness  in  our  residence. 

Thus  ends  the  sixty  first  chapter,  tkt 
exile  of  Nala  in  the  Nalopahhyana,  of  the- 
vana  parva* 


12 


90 


MAHABIIARATA. 


CHAPTER     LXII. 

(NALOPAKHYANA    PARVA)— 
Continued, 

Nala  said  :— 

No  doubt,  thy  father's  kingdom  is  the 
same  ns  mine  own.  Bat  thither  by  nnv 
means  I  will  not  go,  being  in  embarasscd 
circumstances. 

2.  There    was  a    time   when    repairing  j 
ther'c  in   all  my   prosperity,   I    enhanced  th\ 
delight.     Sliorn  of  it  (prosperity)  how  can  I  j 
now  repair  there  to  add  to  thy  sorrow  ? 

Vrihadhsawa  said:  — 

3.  Thus  repeatedly  spenking  unto  Da- 
mayanti,  used  to  all  happiness,  king  Nn!a 
tried  to  console  her,  now  clad  only  in  lialf  of 
her  cloth. 

4.  Both  of  them  wrapped  in  a  single 
piece  of  cloth,  when  wandering  tliis  way  and 
that,  arrived  at  an  inn,  worn  out  with  hunger 
and  thirst. 

5.  Then  on  reaching  that  inn.  the  ruler 
of  the  Nishadhas  sealed  h.imself  on  the 
surface  of  tlie  earth  witli  the  daughter  of 
the  king  of  Vidharva. 

6.  Destitute  of  his  garments,  unsightly, 
with  his  person  unclean,  covered  with  dust. 
he  hiid  himself  down  with  Damayanti  on  the 
surface  of  the  earth  in  fatigue. 

7.  Then  ever  used  to  happiness,  the 
comely  and  innocent  Damayanti,  too,  sud- 
denly visited  with  misfortune,  became  un- 
conscious in  sleep. 

8.  O  lord  of  thy  subjects  I  when  Dama- 
yanti fell  asleep,  king  Nala,  owing  to  his 
heart  and  mind  being  agitated  with  grief, 
could  not  sleep  as  before  (in  his  days  of 
happiness). 

9.  He,  musing  over  the  loss  of  his 
kingdom,  his  abandonment  by  his  friends, 
the  disaster  he  met  with  in  the  forest,  and 
QVer  his  other  misfortunes,  began  to  reflect 
(in  the  following  manner). 

10.  'What  will  accrue  from  my  doing 
this?  And  what  from  ray  not  doing  this  ? 
Which  is  preferable  to  me  now,  my  death, 
or  the  diesertion  of  my  wife  ? 

U.  She  is  (fondly)  attached  unto  ray- 
aelf.  For  this  reason  she  suffereth  these 
afflictions  for  me.  But  (when)  forsaken  by 
roe,  she  may  possibly  repair  to  her  relatives. 

12.  Devoted  as  she  is  to  me,  she  is  sure 
to  suffer  distress  if  _she  accompanies  mej 
but  it  is  doubtful,  wlrether  she  would  suffer 
them  or  not^  were  I  to  forsake  her.     Per- 


chance, she  may  sometime   atuin  to  happi- 
ness.'* 

13.  O  Monarch!  thus  repeatedly  cogita- 
ting over  this  subject,  and  reflecting  agsin 
and  again  about  it.  he  (at  last)  decided  the 
the  desertion  of  Damayanti  to  be  the  best 
course  open  to  him. 

14.  *  For  her  spiritedness,  nobody  will  be 
able  to  insult,  on  the  way,  this  liigh-soulcd, 
chaste,  and  illustrious  lady  who  is  (fondly) 
devoted  to  me.' 

15.  Thus  through  the  instrumentality  of 
the  wicked  Kali,  his  mind  then  ceased  to 
dwell  on  Damayanti.  and  he  settled  his  pur- 
pose of  abandoning  her. 

16.  Tliiuking  of  his  own  want  of  gar- 
ment and  oi  Damayanli's  being  clad  in  a 
sinole  piece  of  cloth,  the  King  intended  to 
pair  off  half  of  her  cloth. 

17.  '  How  shall  I  cut  off  her  cloth,  so  that 
my  beloved  may  not  awake.'  Thus  think- 
ing, king  Nala  then  began  to  wander  about 
that  inn. 

iB.  O  descendant  of  Bharat*s  race! 
walking  with  hasty  steps  xi^  and  down,  Nala 
obtained,  near  the  inn,  an  excellent  un- 
sheathed swoid. 

19.  That  chastiscr  of  his  enemies,  hnvlnjj 
with  this  sword  cut  off  one  half  of  her  clolh, 
wore  it.  And  then  le.iving  the  daughter 
of  the  Bhidharva  king  asleep  and  uncons- 
cious, he  hurriedly  went  away. 

20.  But  then  his  heart  being  attracted  to- 
wards Damayanti,  the  ruler  of  iho  Nisadhas, 
came  back  to  that  inn  ;  and  finding  her  in 
that  condition  he  began  to  lament : — 

21.  *  My  dear-loved  wife,  whom  even 
the  winds,  or  the  sun  could  not  see  before,  is 
even  now  lying  asleep  like  one  helpless  on 
the  ground  of  this  inn. 

22.  How  will  this  sweet  smiling,  and 
slender-waisted  Damayanti  live,  when 
awaking,  she  sliall  find  herself  clothed,  like 
one  mad,  in  half  a  piece  of  cloth  ? 

23.  How  will  ihis  blessed  daughter  of 
Bhima,  the  chaste  Damayanti,  roam,  with- 
out me  and  all  alone,  in  this  dreary  wilder- 
ness, inhabited  by  beasts  and  serpents. 

24.  O  noble -hearted  one !  may  the 
Aditjas,  the  Vasus,  the  Rudras,  the  twin 
Aswmis  together  with  the  wind-gods,  pro^ 
tect  thee !  Or  thou  art  protected  by  thine 
own  virtue !' 

25.  Thus  speaking  unto  his  denr-loycd 
wife  matchless  on  earth  in  beauty,  king 
Nala,  deprived  of  his  senses  by  Kali,  «n- 
deavoiu-ed  to  go  away. 

26.  The  royal  Nala  departing  again  and 
again,  returned  again  and  again  to  the  tnif{ 


VANA   PARVA. 


9t 


once  dr:kggtd    away    by    Kali    and    again 
drawn  back  by  his  love  (to  his  wife). 

27.  It  seemed  as  if  lie  heart  of  the  dis- 
tressed king  was  divided  in  twain,  who  like 
a  rocking  cradle  repeatedly  went  away 
from  and  came  back  into  the  inn. 

28.  Befooled  and  deprived  of  hi-;  reason 
by  Kali,  Nala  ran  away  dererling  his  sleep- 
ing- wife,  and  lamenting  profusely  and  plain- 
tively for  her. 

29.  Losing  his  senses  through  the  influ- 
ence of  Kali,  and  ruminating  over  a  variety 
of  thoughts,  the  king  went  away  with  his 
heart  full  of  sorrow,  forsaking  his  wife,  alone, 
in  that  solitary  wilderness. 

Thus  ends  th^  sixty  second  chapter ^  the 
desertion  of  Damayanti  by  Nala,  in  the 
Nalopakhyana  Parva  of  the  Vana  Parva. 


CHAPTER    LXIII. 
(NALOPAKHYANA  PARVA)— 
Continued, 

Vrihadashwa  said:— 

1.  O  king,  after  Nala';had  gone  away,  the 
slcnder-waisted  Damiyanli,  getting  over 
her  fatigue,  awoke  in  terror  in  that  solitary 
wilderness. 

2.  Terrified  at  not  finding  her  husband 
and  oppressed  with  urief  and  troubles, 
she  called  aloud  for  Naisadha,  saying : — 
*  O  Maharaja. 

3.  O  master !  O  mighty  sovereign !  O 
husband!  wliy  hast  tliou  forsaken  me? 
Alas  I  I  am  done  for,  I  am  lost,  I  am 
(greatly)  terrified  in  this  lonely  forest. 

4.  O  mi<^htv  monarch  !  thou  art  virtu- 
ous and  tnithfu!.  How  thr-n,  promising 
not  to  do  so  thou  hast  forsaken  me  asleep, 
in  the  woods  ? 

5.  Why  ha'^t  thou  gone  away  forsaking 
thy  able  and  devoted,  wife,  specially 
when  she  had  done  thae  no  harm,  but  thou 
thast  been  wronged  by  others  ? 

6.  O  lord  of  thy  people  I  thou  ought 
faithfully  to  fulfill  those  words  of  thine 
in  respect  of  me,  that  thoiK  hadst  uttered 
in  da^'s  gone  by,  before  the  guardian 
denies  of  th^  worlds. 

7.  O  best  of  men  !  because  mortals  are 
not  ordained  to  die  before  their  appointed 
time,  therefore  it  is,  that  thy  beloved  wife 
Kveth  even  a  moment  after  thy  abandon- 
ment of  her. 

8.  O  foremost  of  men  I  enough  of  this 
joke,  let  us  have  no  more  of  it.  O  in- 
vincible one !  I  am  awfully  frightened  .  O 
lord  I  showlhyself. 


9.  Thou  art  discovered  O  king  1  thou  art 
discovered  I  O  ruler  of  the  Nisadhas  I  have 
seen  thee  !  concealing  thyself  behind  the 
copses,  -why  dost  thou  not  answer  me  ? 

10.  Alas,  O  king  of  kings !  it  is  very 
cruel  of  thee.  For  seeing  me  in  this  and 
so  bewailing,  thou  dost  not,  O  king,  come 
near  to  console  me. 

n.  I  lament  not  for  myself,  nor  for  any 
thing  else.  But,  O  king,  I  only  grieve 
tlunUing,  how  thou  wilt  live  alone. 

12.  O    king!     when,    in    the    evening 

thou  \Vilt  sit  thirsty,  hungry,  and  worn 
out  with  toils  under  the  trees,  how  wilt 
thou  live  without  seeing  me  (by  tby  side)  ? 

13.  Then  oppressed  with  poignant  grief 
and  burning  with  anger,  the  miserable 
Damayanti  began  to  run  hither  and  thither 
bewailing. 

14.  At  times  the  youthful  princess 
would  stand  up  suddenly.  At  other  times 
she  would  sink  down  bewildered.  Now 
she  would  conceal  herself  alarmed,  and  the 
next  moment,  she  would  cry  and  wail  aloud. 

i^.  Then  the  chaste  daughter  of  Bhima, 
bewildered  and  afflicted  with  heavy  grief,, 
and  sighing  again  and  again,  spoke  weep- 
ing:— 

16.  'May  that  being  suffer  grief  greater 
than  ours,  through  whose  curse  the  afflicted 
king  of  the  Nishadhas  bcareth  this  woe !' 

17.  May  that  sinful  wretch,  who  hath 
reduced  Nala  of  pious  heart  into  this 
plight,  live  a  more  miserable  life  than  his 
(Nala's)  own,  fraught  with  such  greater 
woes.' 

1 8.  Thus  bewailing,  the  consort  of  that 
high-soulcd  monarch  began  to  search  her 
dear  lord  in  that  forest,  infested  with  wild 
beasts. 

19.  Thus  continuously  lamenting,  the 
daughter  of  Bhima  ran  hither  and  thither 
like  an  insane  person,  crying  aloud,  'alas 
alas  O  king.* 

20 — 21.  As  she  was  crying  nloud  and 
bitterly  lamenting  like  a  female  osprey, 
grieving  profusely  in  piteous  wcrds,  ard 
bewailing  again  and  again,  a  huge  and 
hungry  serpent  suddenly  seized  the  daughter 
of  Bhtma,  who  came  and  rolled  near  it. 

22.  Being  devoured  by  the  monster  ar.d 
swelling  with  sorrow,  she  grieved  not  so 
much  for  herself,  as  for  the  king  of  the 
Nishadhas. 

23.  *  O  lord !  why  dost  thou  not  run 
after  me,  seeing  that  I  am  swallowed  bjr 
this  huge  serpent  like  one  helpless,   in  this 

I  desolate  wilderness  T 


9^ 


MAtlABllARATA 


24.  O  king  of  the  Ni^hadhas!  how  wilt 
thou  live,  when  thou  shalt  remember  me 
(when  I  am  gone)  ?  O  master  !  how  hast 
thou  gone  away  to-day  forsaking  me  in  the 
woods  ? 

25.  How  wilt  thou  live  without  me,  when 
liberated  from  thy  curse,  thou  wilt  regain 
thy  mind,  senses  and  wealth  ?  O  lord  of 
the  Nishadhas  1  O  sinless  one  !  O  foremost 
of  kings  !  who  will  remove  thy  fatigue  when 
thou  wilt  be  worn  out  with  toil,  oppressed 
with  hunger  and  depressed  with  grief  7' 

26.  Then  a  hunter  who  was  roaming  in 
the  deep  forest,  hearing  the  sound  of  her 
loud  wailings  speedily  came  near  her. 

27 — 28.  The  hunter,  who  lived  upon  the 
proceeds  of  hunting,  seeing  that  large-eyed 
one  swalbwed  up,  by  a  serpent,  came  up 
with  haste  and  speed,  and  despatching  that 
inert  snake  with  a  sharp-eaged  weapon, 
tore  it  open  from  its  mouth. 

29.  Then  O  Bharata  !  the  hunter  freeing 
her  from  the  coils  of  the  serpent  and  wash- 
ing her  with  water  and  consoling  her,  asked 
her  when  she  had  taken  some  food. 

30.  ^O  thou  having  eyes  like  those  of 
a  young  gazelle !  whose  art  thou  ?  Why 
also  hast  thou  entered  into  this  forest  ?  O 
handsome  one !  how  hast  thou  fallen  in 
this  great  predicament  ?' 

-  3J.  O  lord  of  thy  people  I  O  descen- 
dant of  Bharata's  race !  thus  questioned 
by  him,  Damayanti,  related  unto  him 
precisely,  aU  that  had  occurred. 

J2 — ^»  The  huntsman,  seeing  her, 
covered  with  half  a  piece  of  a  cloth,  with 
heaving  breasts  and  shapely  hips,  with 
delicate  and  faultless  limbs,  with  counte- 
nance resembling  the  full  moon,  with  eyes 
furnished  with  graceful  eye-lashes  and 
*rith  words  very  pleasing,  was  made  the 
slave  of  the  god  of  love. 

34.  InfTamed  with  lust,  the  hunter 
comforted  her  mildly  and  in  smooth  words. 
But  the  graceful  Damayanti  soon  saw 
through  his  purposes. 

35.  The  chaste  Damayanti  then  under- 
Standing  the  intehtjpns  of  this  evil-minded 
6he,  posWsed  with  fierce  rage,  seemed  to 
blaze  forth' in  anger 

36.  That  evil  minded  onc^  having  waxed 
irascible,  and  fired  with  desire,  endeavoured 
to  itisult^  her  (by  force)  who  was  uncon- 
querable even  as  a -flame  of  blazing  fire. 

37.  Then  Damayanti,  afflicted  with 
sorrow,  and  deprived  of^  her  luisband 
4nd  kingdom,  bursting  with  rage,  cursed 
the  huntsman  when  he  had  passed  the  limit 
dt  being  (thecked  by  words. 


38.  *  If  even  in  my  mind  I  have  neter 
thought  of  any  other  person  than  the  king 
of  the  Nishadhas,  then  let  this  puny  one 
living  by    hunting,  fall  down  devoid  of  life. 

39.  No  sooner  did  she  utter  these 
words,  than  that  one  subsisting  on  chase, 
fell  down  dead  on  the  ground,  even  as  a 
tree  consumed  by  fire. 

Thus  ends  the  sixty -third  chapter,  tht 
curse  0/ Damayanti  on  the  hunter,  in  the 
Nalopakhyana  Parva   of  the  Vana  Parva, 


CHAPTER    L 

(NALOPAKHYANA   PARVA)— 
Continued. 

Vrihadashwa  said  :— 

^~~5-  Thus  having  slain  the  huntsman 
she,  of  eyes  resembling  lotus  leaves,  entered 
deeper  and  deeper  into  that  desolate  and 
dreadful  forest,  echoing  with  the  jingling  of 
crickets,  full  of  lions,  leopards,  Rums 
tigers,  buifalos,  bear  and  deer ;  swarniiiig 
with  various  kinds  of  birds  ;  inhabited  by 
robbers  and  low  hybrid  tribes;  containing 
Salas,bamboos,Dhabas,Ascwathas,Tindt4kes 
Ingudas  Kinsukas,  Arjnnas,  AHsthas  Sun- 
danas  together  with  Salntalas  ;  alkiundingin 
Jumbus,  mango  trees,  Lodras,  he  catechu, 
the  cane,  and  Salas  ;  overgrawn  with,  Pad- 
makaSf  Amlakas,  Plahhas,  Kadamvas^ 
Udumvaras ;  covered  yi\ih  Vadaris,  VHwas, 
and  banians,  Piyalas,  plams,  date-trees, 
Haritakis  and  Vivitakas, 

6 — 8.  She  cDamayanti'i  saw,  many 
mountains  containing  mines  of  different 
kinds  of  meUls  ;  jyroves  singing  with  the  n»ic$ 
of  birds  ;  many  valleys  of  beautiful  sight ; 
rivers,  lakes,  expases  of  water,  and  varioos 
kinds  of  birds  and  beasts  ,*  large  number  of 
serpents,  Rakhashas^  and  goblins  of  frighful 
figures;  and  pools,  tanks,  mountain-peaks 
on  all  sides ;  and  streams  and  cataracts  of 
picturesque  appearance. 

9.  There  the  daughter  of  the  king  of  the 
Vidharhas,  saw,  herd  after  herd,  of  buffaloes, 
boars  and  bears  and  ntmiberless  wild 
snakes. 

10.  Possessed  of  energy,  glory,  beauty 
and  high  dijjnity,  the  princess  of  the  Vidhar* 
bhas  then  began  to  roam  alone  in  that  wil- 
derness, in  quest  of  Nala, 

11.  Afflicted  at  her  husband's  calamity 
and  having  entered  into  that  fearful  foresti 
that  princess,  thc^  daughter  of  Bhinia,  was 
not  afraid  of  anything. 

12.  O  King!  the  royal  daughter  of  tho 
king  of    the    Vidharbhaa,    sei^tHig    hwsdf 


VAN  A  MIIVA. 


0J 


down  on  the  surface  of  a  stone,  greatly 
aggrieved  and  with  her  limbs  trembling  with 
sorrow  for  her  husband,  thus  lamented. 

13.  **  O  thou  of  expanded  breast !  O  thou 
of  long  arms  !  O  protector  of  the  Nishada 
people !  O  king  !  whither  hast  thou  gone  to- 
day forsaking  me  in  this  desolate  wildnr- 
ness  ? 

14.  O  hero  !  O  foremost  of  men  !  it  doth 
not  behove  thee,  who  hast  performed  the 
horse-sacrifice  and  various  other  sacrifices 
accompanied  by  profuse  Dakshinas,  to  play 
false  with  myselt. 

15.  O  foremost  of  men !  O  auspicious 
one!  O  thou  of  blazing  lustre!  O  excellent 
of  kings  !  thou  ought  to  remember  the  words 
thou  didst  utter  in  my  presence. 

16.  O  ruler  of  earth  !  thou  ought  also  to 
remember  what  the  sky-ran^in^af  swans  said 
before  thee  and  also  wnat  they  declared  be- 
fore me. 

17.  O  foremost  of  men  !  surely  the 
pertormance  of  one  single  promise  on  one 
side,  weighs  equal  with  the  study  of  the  four 
Vedas  in  all  their  extent,  and  the  Angas  and 
Upangas  taken  together,  on  the  other. 

18.  Therefore,  O  slayer  of  thine  adver- 
saries !  O  lord  of  men  !  O  brave  one  !  thou 
ought  to  fulfill  thy  promise,  that  thou  didst 
make  before,  In  my  presence. 

.  19.  Alas  O  hero  !  O  Nala  !  verily  am  I 
done  for  in  this  wood,  although  I  belong  to 
thee.  O  sinless  one !  wherefore  dost  thou 
not  answer  me  lost  in  this  dreary  forest  T 

20.  This  fearful  sylvan  sovereig^n,  of 
expanded  jaws,  and  frightful  figure,  and 
oppressed  with  hunger,  is  distressing  me. 
Doth  it  not  befit  thee  to  save  me  ? 

21.  Thou  didst  always  use  to  say — 
'  Except  thyself,  there  is  none  dear  unto  me* 
O  auspicious  one  !  O  king  !  prove  the  truth 
of  that  assertion  thou  didst  make  pre- 
viously. 

22.  O  ruler  of  men !  wherefore  dost 
thou  not  answer  me,  thy  dear  wife,  reft  of 
reason  and  bewa?1ing  thee,  although  thou 
U)vest  her  and  art  loved  in  return  T 

23—24.  O  monarch  I  O  respected  one, 
O  repressor  of  thine  enemies  I  wherefore 
dost  thou  not  behold  me,  O  large-eyed  one, 
Uan,  emaciated,  ^  distressed,  discolored 
desolafe,  bewailing  like  one  helpless,  weep- 
ing, covered  with  one  piece  of  cloth,  and 
resembling  a  lovely  doe  strayed  out  of  the 
herd. 

.25.  O  mighty  monarch  !  in  this  vast 
wilderness  I,  thy  best-loved  Damayanti, 
now  forlorn  and  forsaken,  am  catling 
o»it  thy  name ;  why  dost  thou  not  answer 
me  ? 


a6.  O  foremost  of  mert  !  I  do  not  find 
thee,  this  day,  on  this  mountain,  who  art 
possessed  of  a  noble  lineage  and  (an  ex- 
cellent) character,  and  shapely  limbs  enhan- 
cing thy  personal  beauty. 

37—28.  O  ruler  of  the  Nishadhas !  O 
foremost  of  men  !  O  thou  who  art  adding  to 
my  grief  !  in  this  fearful  wilderness  infested 
by  lions  and  tigers,  of  whom  shall  I,  woeful 
and  distressed  with  grief  on  thy  account, 
enquire  whether  thou  art  sitting  or  lyingf 
down  or  staying  or  gone  7 

29.  Whom  shall  I  ask,  '  Hast  thou  seen 
king  Nala  ranging  in  these  woods?  Of 
whom  shall  1  enquire  about  the  royal  Nala 
lost  in  this  wilderness  ? 

30.  From  whose  lips  shall  I  this  day 
hear  these  honeyed  words  viz  'That  grace- 
ful and  high-soulfd  kmg  Nala  of  eyes  re- 
sembling lotus  leaves,  the  slayer  of  hostile 
troops,  in  quest  of  whom  thou  art  wandering 
in  this  forest,  is  staying  even  here.' 

31.  Yonder  cometh  the  handsome  sove- 
reign of  the  forests,  the  tiger  having  four 
teeth  and  protruding  jawsi  Even  unto 
him  shall  I  repair  fearle^ly, 

])amayaiiti  said:^ 


32 — ^33.  'Thou  art  the  lord  of  beasts, 
Thou  art  the  king  of  this  forest.  Know  me 
for  Damayanti,  the  daughter  of  the  king  of 
the  Vidharvas  and  the  wife  of  Ndla  the 
l^mg  of  the  Nishadhas  and  the  slayer  of  his 
foes. 

34.  O  lord  of  anim;^U  f  console  me — whoi 
am,  alone  seeking  my  husband,  distressed 
and  woe-stricken — with  the  news  of  Nal^ 
if  thou  hast  at  all  seen  him. 

35.  O  lord  of  this  forest !  on  the  other 
hand,  if  thou  know  nothing  of  Nala,  then, 
O  foremost  of  animals,  devour  me  up,  and 
thereby  relieve  me  from  this  misery.' 

36.  Hearing  me  bewailing  in  this  wHder- 
ness,  this  forest  king  himself,  is  wending 
towards  the  rivulet  containing  tasteful  water 
that  is  rolling  towards  the  sea. 

37 — 4K  I  shall  now  for  the  .tidings  of  the 
kings,  ask  yonder  king  of  mountains,  adorn*- 
ed  with  various  beautiful  and  many  hued 
peaks  reaching  the  skies ;  containing  heaps 
of  sacred  rocks  ;  replete  with  many  kinds  of 
metals ;  decked  with  diverse  pieces  of  stones  • 
flowing  like  a  streamer  over  this  wide  wilr 
demess  j  haunted  by  lions,  tigers,  elephants, 
boars,  bears  and  deers  ;  ringing  on  all  sides 
with  the  notes  of  various  kinds  of  birds  : 
graced  with  Kinsukas,  Asokas,  Vakulas, 
and  Tannagas  ;  beautified  with,  Kamikaras. 
Dhabas,  and  Plakshas  bearing  bloosoras , 
abounding  in  rivers  infested  by  water  fowls  ; 
and  decorated  with  crested  summits. 


94 


mahabiurata. 


Damayanti  said  :— 

42.  O  mighty  and  foremost  of  moun- 
tains !  O  thou  of  picturesque  appearance  ! 
O  highly  famous  hill  !  O  thou  shelter  (of  the 
distressed) !  O  lii^hly  blessed  hill !  O  thou 
pillar  of  the  Earth!  I  salute    thee. 

43.  Approaching  I  bow  down  unto  thcc. 
Know  me  for  a  kii'.^'s  daughter,  a  king's 
daughter-in-law,  a  king's  wife,  and  for 
Damayanti  by  name. 

44.  The  royal  Bhima,  the  ruler  of  the 
Vidharbhas,  the  great  warrior,  the  lord  of 
the  Earth,  and  the  protector  of  the  four 
different  orders,  is  my  sire. 

45 — 47.  That  foremost  of  the  descendants 
of  Prithu,  performed  the  Rajshuya  sacrifice 
and  the  horse-sacrife  accompanied  by  pro- 
fuse Dakshinas.  Possessing  large  and  beauti- 
ful eyes  graced  with  arching  brows,  well- 
versed  in  tlie  Vidas,  of  pious  nature,  true- 
speaking,  free  from  jealously,  of  good  cha- 
racter, endued  with  prowess,  of  immense 
prosperity,  acquainted  with  all  morality  and 
pure,  that  lord  defeating  all  his  n.lvcrsarics 
completely  protcctclh  the  people  of  Vidharva. 
O  mighty  one  !  know  mc  to  be  his  daughter 
thus  approaching  thee. 

48.  My  father-in-lnw,  the  foremost  of 
men,  was  the  illustrious  sovereign  r;:'iug 
over  the  Nishadlias.  He  was  known  under 
the  name  of  Virasena,  and  was  of  high 
renown. 

49 — 57.  Tlie  son  of  tl»*-.  ^>n^',  .1  !>T*j»h*y 
warrior,  possessed  ut  pro'pcriiy,  and  ci  in- 
fallible prowsess,  wlio  j^ovcrnoth  well  the 
kingdom  that  he  hath  inhciiiod  frotn  his 
father,  is  known  undi^.r  tlie  nunc  of  Nala  of 
holy  fame, of  com  i-Kxion  like  mchcn  gold,  lie 
is  respectful  towards  I»rahin;in;i^,  versed  in 
the  Vecias^t  eloquent  ar.d  p;  rformcr  of  nu-i  1- 
torious  deeds  ;  he  is  used  to  tl.c  dj  inkisig 
of  5'awi/i  and  the  woi  hi',  ip  of  Fire;  he  rclc- 
brates  sacrifices,  is  immensely  ciiaritable  and 
heroic,  and  a  just  chasiiser  (of  sinful)  men. 
Know  me  for  his  principal  consort  now 
helpless  and  come  unto  thee. 

52.  O  excellent  of  mountains  1  devoid 
of  prosperity,  deprived  of  the  company  of 
mv  husband,  helpless  and  distressed  with 
affliction,  in  quest  of  my  lord  I  have  ap- 
proached thee. 

$3.  O  foremost  of  mountains !  by  means 
of  thy  hundred  peaks  reaching  the  skies, 
hast  thou  seen  anywhere  in  this  dreary 
wilderness  the  royal  Nala  ? 

54.  Hast  thou  anywhere  seen  the  heroic 
and  unconquerable  Nala, my  husband,  the 
ruler  of  the  wishadlias,  with  tlie  gait  of  an 
elephant  of  great  iiitelli^^ence,   having  long 


arms,    of    illustrious    renown,   endued  with 
prowess  and  possessed  of  energy  7 

55.  O  best  of  mountains !  seeing  me 
desolate  and  lamenting  and  fainting  (with 
grief)  wherefore  dost  thou  not  console  me 
by  speaking  to  me  as  thy  own  afflicted 
daughter. 

56.  O  hero  !  O  thou  of  great  prowe*s ! 
O  thou  versed  in  righteousness  1  O  veraci- 
ous one  I  O  lord  of  the  earth  I  if  thou  art 
present  in  this  forest  then,  O  king  !  show 
thyselt  unto  me  ? 

57 — 59-  When  shall  I  again  hear  the 
words  of  the  royal  and  high-souled  Nala, 
sweet  and  sonorous  and  resembling  the  rum- 
bling of  clouds  and  delicious  like  nectar  and 
calling  me  the  "princess  of  the  Vidhan'as" 
with  distinct  and  holy  accents,  and  spoken 
according  to  the  precepts  of  the  vedas, 
and  eloquent  and  soothing  all  my  grief.  0 
king  !  O  righteous  one,  it  behoveth  thcc  to 
comfort  me,  who  am  greatly  terror- 
stricken." 

60,  Having  spoken  in  the  above  manner 
to  the  foremost  of  mountains,  the  princess 
Damayanti  again  roamed  towards  the 
northern  quarters. 

6r — 65.  That  supremely  beautiful 
damsel,  after  having  wandered  for  three 
whole  dnys  and  nights,  saw  an  incompara- 
ble woody  retreat  of  ascetics,  furnished 
with  beautiful  gardens,  inhabited  by  an- 
chnitcs,  like  Vasisia,  Vrigu  and  Atri,  self- 
j^o'.ci  ned  ;nui  absieniifijc,  perfotming  the 
ten  ;>!  j^^ci'bed  purilnctory  rites  ;  some  livings 
0',\  w;itcr,  some  on  air,  and  some  on  (fidlen) 
leaves, with  passions  under  thorough  control, 
of  eminent  parts,  seeking  the  way  to 
Heaven,  wearing  barks  of  tieesand  skins  of 
deer,  and  with  senses  held  in  check.  She 
bci.v  that  (  harnung  hermitage  inliabitcd  by 
I'ie  ascetics  and  abounding  in  various 
•-;  icies  of  animals  aid  swarming  uith 
monkeys,  and  graced  by  the  presence  of 
hermits,  and  she  was  comforted  (with  the 
sight). 

66 — 67.  That  dear-!o¥ed  spouse  of  the 
son  of  Virasena,  that  best  of  damsels,  the 
pitiable  Damayanti  of  eminent  parts,  of  black 
and  large  eyes,  of  beaming  splendour  and 
pure  fame,  having  long  tresses,  a  dainty 
waist,  heaving  breasts,  graceful  eye-brows 
and  a  face  adorned  with  pearly  teeth,  then 
entered  into  that  asylum  of  ascetks. 

6S,  ShCj  saluting  those  sages  grown  old  in 
the  practice  of  austerities,  stood  in  an  alti- 
tude of  humility.  In  that  forest  she  was 
offered  'welcome'  by  those  ascetics. 

69.  Then  those  ascetics,  offering  due 
adoration  unto  her,  said,  *Sit  thyself  dowa, 
and  speak  what  shall  we  do  for  tliee  V 


VANA    PARVA. 


95 


70—71.  That  damsel  of  delicate  loins 
replied  unto  them  saying,  'O  sinless  ones!  O 
ve  of  eminent  parts  !  is  everything  progre«is- 
ing  well  regarding  your  rigid  aust&rities, 
(sacrificial)  Fires,  your  righteousness,  the 
religious  rites  of  your  own  sect,  and  the 
birds  and  beasts  of  this  hermit<i.i^e  ?"  And 
they  answered  her  saying — 'O  illustrious 
lady !  O  blessed  one  !  prosperity  attendeth 
us  in  every  respect. 

72.  O  thou  of  faulile^.s  limbs  !  tell  us 
who  art  thou,  and  what  dost  thou  seek  ? 
We  are  amazed  seeing  thy  great  l>cautv 
and  thy  extreme  splendour.  Be  consoled 
and  do  not  grieve. 

73.  O  fa'iltlcss  one!  O  blessed  one!  sny 
whether  thou  a:t  the  presiding  deity  of  fliis 
forest  or  of  tliis  nniintain  or  oi  this  rivulet  ? 
Speak  the  truth  !" 

74.  She  said  unto  the  <=igc~ — "O  tuire- 
born  ones!  nv^it'iar  am  I  tMe  d^.tv  of  tuis 
forest,  nor  the  godilcss  of  t'.i'S  mountJiin,  nor 
of  this   river. 

75.  Kno'v  me  for  a  danpUcr  of  linmai 
betnjrs.  ()  \  c  s-ic'^cs  of  ascnic  wj.iltl)  !  I  :\in 
rel'itinLT -'u    hinory    in    detail,    d^    ye   llilen 

atl^rtivels   10  i  t^. 

76.  'V')2  rtiL^r  of  the  cnrth,  B'lima  by 
name,  is  the  sovereign  o'  tiie  Vuil)arljh.is,  () 
forem  isl  of  twicebjrn  ones !  know  me  for 
bis  daughter. 

77.  Tlie  heroic,  the  cvcr-vicforious  (in 
battle),  the  learned  lord  of  tiie  Ni.shndlms, 
Nah  by  name,  of  illustrious  fame,  great 
intellegence  and  the  ruler  of  men,  is  my 
hasband. 

78 — Si.  That  foremost  of  kings  named 
Nala,  of  splendour  like  unto  that  of  the  lord 
of  the  celestials,  of  large  eyes  and  oi  face 
resembling  the  full  moon,  the  destroyer  of 
his  foes,  the  worsliipper  of  the  god.-?,  devoted 
to  the  Vedas.oi  great  prosperity,  the  captor 
of  his  enemies'  towns,  the  repressor  of  his 
foes,  that  veracious  and  wise  being,acquaint- 
cd  with  all  religions,  of  truthful  promise,  of 
eminent  energy  and  great  prowess,  the  pro- 
tector of  the  race  of  the  Nisliadhas,  occu- 
pied in  the  adoration  of  the  celestials,  kind 
towards  the  regenerate  ones — is  my  husband. 
He  is  the  celebrator  of  principal  s.icri- 
fices,  and  is  versed  in  the  Vedas  and  their 
branches,  and  the  slayer  of  his  adversaries 
in  battle.  He  resembleth  in  lustre  the  sun 
and  the  moon. 

82—83,  This  king  devoted  to  truthful- 
ness, and  ruler  of  the  earth,  was  one  day 
challenged  to  play  a  game  at  dice,  by  some 
mean-minded,  vile,  and  deceitful  men  of 
uncultivated  soul,  and  skilful  in  gambling. 
He  was  defeated  and  lost  his  wealth  and 
kingdom. 


84.  Know  me  to  be  the  consort  of  that 
foremost  of  kings,  famous  under  the  name 
of  Damayanti  and  anxious  to  enjoy  a  sight 
of  my  n>issing  husband. 

85 — 86.  I  am  wnndcring  through  the 
Icniith  and  breadth  of  this  wood,  over 
m.oiintain^,  nmor;^  rivers,  lakes,  tank?  and 
expanse'^  of  wnicr,  a:ul  forest*^,  with  a 
sorrowful  heart,  in  quest  of  my  lord  Nala, 
vcrsefl  in  the  tactics  of  wnr,  skilled  in  the 
use  of  weapons  and  of  high  scul. 

87 -8S.  Math  tljc  rov;d  Nnla,  the  ruler 
of  the  Ni-hrd.i  people, — for  wliom,  O 
Brahmans  !  affliriv^d,  1  am  roan^Jig  in  this 
dreadful  and  <ier»p  wilderness,  full  of  terri- 
ble things  and  infested  by  timers  and  other 
beasts  of  pre\ — visifcd  this  chnrming  her- 
mitage of  your  almiijhty  selves  ! 

8}.  If  within  n  few  dnys  and  nights  I 
do  not  sec  kinr  Nala,  I  will  scrure  my  own 
v/t^lfarc  by  renonr^-ing  this  bodv. 

QO.  W'hrit  !^  tiic  lise  of  niy  life,  scpcrated 
as  I  hnvG  br^on,  from  ihal  foremost  of  men  T 
!lr»w  siiAsi  I  ]"\e  lo-flay,  afflicted  with  sorrow 
fc5r  my  I'-n^briiul  ?" 

^>L.  Tiic'-c  (rr.fh -seeing  ascetics  then 
?.'i'4  mi!o  t'^  f>i!i>rn  Dcunnyanti,  the 
d  mcii^er  of  liiiima.  wlio  had  been  bewailing 
fi)r  ht-i  lord  in  the  forest. 

f)2.  "()  ausp'C'ons  nn^l  blc<sed  one  !  thou 
shnlr  r.ttiin  to  !]n;  pincss  in  future.  We 
sec  by  our  power  of  aseclicism,  that  ere  long 
thou  shalt  see  Nnishadha. 

Q.-^.  O  daughter  of  king  Bhima  \  thou 
shalt  meet  Nala,  the  Ruler  of  the  Naisha- 
dhas,  the  slayer  of  his  foes  and  the  foremost 
of  those  who  protect  righteousness,  with  his 
fever  of  misery  subsided. 

94 — 95.  O  blessed  one  !  thou  shalt  see 
thy  ro\al  husband  pinged  of  all  sins, 
adorned  with  diverse  kinds  of  jen^s,  ruling 
the  self-san)e  excellent  of  towns,  the  sub- 
ducr  of  his  foes,  the  terror  of  his  enemies, 
the  destroyer  of  the  grief  of  his  friends, 
and  crowned  with  all  blessings." 

96.  Having  thus  spoken  to  that  daughter 
of  a  king,  the  dear-loved  queen  of  Nala, 
the  ascetics,  with  their  sacrificial  fires  and 
with  the  asylum  itself,  disappeared  from 
sight. 

97.  Seeing  this  wondrous  phenomenon, 
Damayanti  of  faultless  shape  and  limbs, 
and  the  daughter-in-law  of  king  Virasena 
became  greatly  amazed. 

98.  "  Did  I  dream  a  dream  !  what  an 
event  hath  occured  even  now  ?  Where  are 
all  those  ascetics  and  where  is  that  asylum 
(gone)  ? 

99.  Where  is  that  enchanting  rivulet  of 
holy_  waters,   inhabited  *  by  water -fowls  <^ 


96 


MAHABAHK/tTiV. 


various  species  7  Where  again  are  those 
delightful  trees  adorned  with  flowers  and 
fruits  ? 

IOC.  Thus  thinking  for  a  while,  Dama- 
yanti  of  pure  smiles,  the  daughter  of  Bhima, 
indulging  in  grief  for  her  husband  and 
miserable,  grew  pale-faced. 

loi.  Thereafter  wandering  to  another 
part  of  the  forest  and  beholding  there  an 
Asoka  tree,  she  began  to  lament,  her  voice 
choked  with  the  vapour  of  grief,  and  her 
eyes  overflowing  with  tears. 

102.  She  in  that  forest  approached  that 
foremost  of  trees,  the  Asoka,  bedecked 
with  flowers,  charming,  loaded  with  thick 
foliage,  and  echoing  aU  round  with  the  notes 
fii  birds. 

103.  Oh!  this  charming  tree  in  the 
heart  of  this  wilderness,  ornamented  with 
fruits  and  flowers,  is  shinning  like  a  glorious 
king  of  mountains. 

104.  "O  Asoka  (this  tree  is  fabled  to  dis- 
card the  grief  of  those,  who  have  a  view  of 
it)  !  do  thou  speedily  relieve  me  from  my 
gnef,  O  thou  of  gracetul  appearcnce  !  Hast 
thou  anywhere  in  this  forest  seen  king  Nala, 
freed  from  all  grief  and  fear  and  unobs- 
tructed by  any  hmdrance  ? 

X05 — 6.  Hast  thou  seen  the  dear-loved 
husband  of  Damayanti,  my  best  beloved 
one,  by  name  Nala,  the  king  of  the  Nisha- 
dhas,  the  subduer  of  his  foes,  wearing  half 
a  piece  of  doth,  of  delicate  body  and  skin, 
and  that  warrior  who,  crushed  under  cala- 
mity! hath  repaired  mto  this  forest  ? 

107.  O  Asoka  tree !  so  manage  that  I 
may  go  away  from  thee  relieved  from  all 
grief.  O  Asoka  !  vindicate  thy  denomina- 
tion of  Asoka,  which  meaneth  the  destroyer 
of  grief  f" 

loSw  That  excellent  of  damsels  the 
afiiicted  daughter  of  Bhima,  then  three- 
times  going  round  the  Asoka  tree,  entered 
a  mort  dreary  part  of  the  wilderness. 

109,  She  beheld  many  trees,  and  many 
streams,  many  charming  mountains,  and 
various  kinds  of  birds  and  beasts. 

1x0.  That  daughter  of  Bhima  saw, 
when  roaming  in  quest  of  her  husband, 
many  caverns,  and  ridges  and  rivuleU  of 
mmazvng  sight. 

Ill — 13.  After  Damayanti  of  pure  smiles 
had  proceeded  a  long  way,  she  saw  a  large 
caravan  of  trades  together  with  their  horses 
cars  and  elephants  landing  on  the  banks  of 
a  broad,  lovely,  charming  and  delightful 
over,  containmg  cool  and  dear  water.cover- 
ed  with  cane-bushes,  resounding  with  cries 
of  cranes  and  ospre>saod  rmging  with  the 
eotes  of  the  Qiacrabaka  and  abounding  in 


tortoises,  alligators  and  flshes,  and  adorned 
with  a  large  number  of  small  islands. 

114 — 15.  As  soon  as  the  illustrious  and 
delicate-waisted  spouse  of  Nala,  roving  like 
an  insane  person,  afflicted  with  grief,  wear- 
ing half  a  piece  of  cloth,  lean,  discolored 
and  pale,  and  with  hair  soiled  with  dust 
saw  this  great  caravan,  she  approached  it 
and  entered  into  the  midst  of  its  people. 

116.  Seeing  her  in  their  midst,  some 
people  of  the  caravan  began  to  fly  in  fear, 
some  became  greatly  anxious,  and  some 
began  to  cry  aloud. 

117.  Some  laughed  at  her,  some  began 
to  hate  her.  Some  showed  kindness  towads 
her,  and  some,  O  Bharata,  questioned  her 
in  the  following  manner. 

118.  '  O  blessed  one !  who  art  thou  and 
whom  dost  thou  belong  to  ?  What  seekest 
thou  in  in  this  forest  ?  Seeing  thee  among  us 
we  are  greatly  anxious  I  Art  thou  human  7 

119.  O  blessed  one!  speak  the  truth, 
as  to  whether  thou  art  the  deity  presiding 
over  this  forest  or  tlie  goddess  of  this 
mountain  or  of  the  cardinal  quarters  ?  We 
seek  thy  shelter. 

120.  Be  thou  a  female  Yaksha,  or  a 
female  Raksha,  or  a  heavenly  damsel,  do 
good  unto  us,  and  O  blameless  one !  protect 
us  completely. 

131.  O  blessed  one!  do  thou  so  ordain 
that,  erelong,  this  caravan  may  start  from 
this  place  attended  with  prosperity  in  every 
direction,  as  also  that  poor  personal  pro* 
perfty  may  be  secured. 

122.  Thus  spoken  to  by  the  men  of  the 
caravan,  the  priacess  Damayanti,  devoted 
to  her  husband,  and  greatly  oppressed  with 
sorrow  replied  to  them  thus. 

123 — 24.  "  O  leader  of  the  caravan,  Ye 
traders.  Ye  men  that  bdong  to  tfab caravan, 
Ye  youths,  Ye  guides  of  this  caravan  t 
Know  me  for  a  female  human  bdng,  a  dat^- 
ter  of  a  royal  parent,  a  caughter-in4aw 
of  a  sovereign,  spouse  of  a  king,  and  as  one 
eager  to  have  a  s^ht  of  her  husbands 

X25.  The  sovereign  of  Vidharbhas  Is  my 
father,  the  illustrious  Ruler  of  the  Nishadhas 
is  my  husband,  known  under  the  name  of 
Nala.  Even  now  1  am  wandering  to  quest 
of  that  unconquerable  one. 

126.  Tell  me  without  delay  if  y^  h«v« 
seen  my  beloved  husband,  king  Naia,  the 
foremost  of  men,  and  the  slayer  of  his 
enemies," 

127.  Thereupon  the  lord  of  thatgrw* 
caravan,  the  leader  of  it,  by  name  Sucki^ 
said  unto  that  damsel  of  fauldess  h'mbst 
<*  O  bles^d  one  I  listen  to  my  words.'* 


VANA  PARVA. 


9; 


tsS.  O  you  of  pure  tmites,  I  am  a 
merchant  and  the  guide  of  this  caravan. 
0  renowned  lady,  I  have  not  seen  any 
man  bearing  the  name  of  Nala. 

129.  In  this  extensive  wilderness,  un- 
inhabited by  men,  I  see  only  elephants, 
leopards,  and  buffaloes,  as  also  tigers 
birds  and  other  animals. 

130.  Save  and  except  yourself  I  do  not 
find  any  mortal  in  this  terrible  forest.  So, 
may  Mantbhadra,  the  king  of  the  Yakshas, 
be  propitious  on  us  this  day  ! 

131.  Thereupon  she  asked  the  mer- 
chants and  the  leader  of  the  caravan,  'Ye 
ouoht  to  tell  me  whither  the  caravan  is 
going.' 

The  leader  of  the  Caravan  said  :— 

132.  O  daughter  of  tlie  foremost  of 
men!  for  purposes  of  profit  this  caravan 
is  going  in  haste  to  the  territory  of  Suvahu 
the  truth-seeing  king  of  the  Chaedis. 

Thus     ends     the     stxiy-fourih    chapter, 

in  Damayanhy's  meeting  vfith  the  caravan, 
the    Nalopakhyana  of    the  Vana  Parva, 


CHAPTER     LXY. 

(NALOPAKHYANA  PARVA)— 
Continued. 

Vrihadashwa  said  :— 

I.  Thereupon  that  beauteous  lady, 
hearing  the  words  of  the  leader  of  the 
caravan,  went  away  with  the  company  of 
travellers,  hoping  to  find  out  her  lord. 

2 — 4.  Thus  many  days  passed  over, 
when  the  merchants  saw  in  the  midst  of 
that  fearful  and  extensive  forest  a  very 
large  lake,  which  was  all -beautiful, pregnant 
with  lotuses,  most  delightsome,  containing 
abundant  grasses  and  fu^ls  and  also  various 
sorts  of  delicious  fruits  and  flowers  (on  its 
banks),  and  inhabited  by  several  kinds  of 
birds  ;  and  also  finding  the  water  of  the 
lake  to  be  pure  and  tasteful,  most  charming 
and  cool,  these  tired  travellers  made  up 
their  mind  to  stop  there. 

5-  The  caravan  dispersed  itself  into  the 
forest  at  the  behest  of  its  leader.  But 
when  the  day  (i.  e.  the  sun)  slanted  down 
the  west,  that  great  company  took  its  quar- 
ters there. 

6.  Then,  at  midnight,  when  everything 
was  hashed,  and  silence  prevailed,  the  tra- 
vellers fell  into  sleep,  while  there  came  a 
multitude  of  elephants. 

7*  And  while  going  to  the  mountain 
stream  to  drink  its  water,  soiled  by  their  Own 

13 


exudations,  they  saw  the  merchants  as  wefl 
as  a  good  number  £0  other  elephants 
possessed  by  them. 

8.  Beholding  those  domesticated  ele- 
phants, the  wild  ones,maddened  at  the  fury, 
rushed  towards  them  with  the  object  of 
killing  them,  while  the  juice  was  exuding 
from  their  temples. 

9.  The  violence  of  the  forward  rush  of 
these  elephants  became  intolerable,  even 
as  the  fall  of  the  peaks,  broken  from  the 
mountain  tops,  directed  towards  the  ground. 

ID.  The  course  of  the  rushing  elephants 
through  the  paths  of  the  woods  was  hindered, 
as  the  good  caravan  was  sleeping,  obstruct- 
ing the  way  to  the  lake  filled  with  lotuses, 

11.  The  elephants,  all  on  a  sudden, 
crushed  the  caravan,  which  was  sleepingf  in 
the  ground.  Then  the  merchants,  uttering 
the  cries  of  Ah  !  and  Alas  I  !  sought  for  pro^ 
tection, 

12.  Blinded  by  sleep,  they  all  rushed 
towards  the  bushes  and  the  forest  (for  pro- 
tection). But  some  of  them  were  killed  by 
the  tusks  of  those  elephants,  and  some  by 
trunks,  as  also  some  were  killed  by  their 
legs. 

13.  Thus  a  large  number  of  camels  and 
horses  was  killed  ,*  as  also  the  countless  men, 
who  were  on  their  legs,  killed  one  another, 
as  they  were  all  rushing  in  terror. 

14.  Several  of  the  merchants,  who  were 
crying  loudly,  fell  down  on  the  surface  of  the 
earth;  several  others  climbed  on  trees;  and 
some  again  fell  down  on  uneven   ground. 

15.  O  king  I  thus  accidentaly  attacked 
by  a  large  number  of  elephants,  the  good 
merchants  underwent  a  great  loss. 

16.  Then  there  arose  a  great  uproar, 
terrifying  the  three  worlds  ;  and  also  there 
broke  out  a  fire.  *'0  !  save  us  from  this 
trouble.    Do  you  now  fly  away  ? 

17.  These  heaps  of  gems  are  scattered 
on  all  sides.  Take  them.  Why  do  you  fly  T 
These  riches  are  nothing.  My  words  are  x\ei 
untrue. 

18.  Ye  terror-stricken  ones !  think 
upon  the  words  that  I  tell  you  again."  Ex- 
cmiming  in  the  way  as  above,  they  all  ran 
about  in  fright. 

19.  While  that  terrible  slaughter  pre- 
vailed, Damayanti  rose  up  with  a  mind 
agitated  by  terror  and  anxiety. 

20.  There  the  maiden,  possessing  evee 
like  the  lotus-leaves,  saw  the  effects  ol  that 
unforeseen  accident,  fits.,  the  slaughtefi 
which  meant  to  frighten  alt  the  worlds. 

21 — 23.  On  her  awakening,  she  became 
insensible  with  fear ;  and  alfeo  with  an  affect- 


fl8 


MAUABHARATA. 


ed  countenance*   she  ,became  out  of  breath. 

'Those  of  the  caravan,    who   escaped  from 

the  slaughter  unhurt,  all  assembled  together 

and   talked    on    the    action  of    which    that 

Xthe    slaughter)  was  the  result.      'Surely  we 

have  not  worshiped  that  well-reputed  Maha- 

nidra,  or  that  auspicious  and  magnanimous 

■king   of   the  Yaksbas,    Vaisravana.      Or  it 

migl»t  be  that  we   have   not   worsltipped  the 

deities  that  cause  distresses.    Or  perhaps  we 

have  not  paid  them  the  first  offerings. 

24.  *Or  this  unnatural  circumstance  is 
the  sure  result  of  the  birds  (we  beheld). 
Our  presiding  stars  are  not  unfavourable  ; 
what  else  there  is,  from  which  this  cala- 
mity has  ensued  ?' 

35 — 26.  Others  again,  distressed  and  de- 
prieved  of  wealth  and  friends  as  they  were, 
said  :  'That  mad-like  woman  of  unnatural 
look  came  amongst  this  mighty  company  of 
merchants,  assuming  an  inhuman  appear- 
ance. It  is  by  her  that  thib  terrible  illusion 
had  been  pre-arranged. 

27.  This  woman  must  surely  be  a  Raksha- 
slu,or  a  Yakshi,  or  a  dreadful  Pisliachi.  All 
this  evil  has  been  wrought  by  her,  regard- 
ing which  there  should  be  no  scruples. 

•  28 — 30.  'Should  I  again  find  out  that 
vicious  woman,  who  is  Die  slayer  of  me»  - 
chants,  giving  innumerable  sufferings  to 
them,  I  must  kill  her  by  either  (throwing) 
stones  or  dust,  or  grass,  or  wood,  or  by 
Strokes  of  the  hand.*  Dania3'anti,  hearing 
their  words,  was  afflicted  with  fright  and 
shame  ;  and  she  on  suspicion  of  their  evil 
designs  fled  into  the  forest,  greatly  terrifi- 
ed.   She  also  upbraided  herself,  saying  : 

31.  'Oh  I  the  god's  anger  is  violent  and 
great  upon  me ;  and  hence  it  is  that  peace 
never  follows  me.  Of  what  deed  (or  misdeed) 
is  this  the  result  ? 

32.  I  do  not  remember  that  I  have  ever 
■done  any  harm  to  any  body,  either  by  ac- 
tions, or  thought,  or  by  speeches.  Of  what 
deed  (or  misdeedj  is  this,  therefore,  the  re- 
sult ? 

33.  I  have  met  with  these  sufferings, 
which  are  the  results  of  that  great  calamity 
that  has  befallen  me.  Certainly  all  these 
are  owing  to  my  perpetrating  a  cruel  deed 
during  my  past  existence. 

34 — 36.  The  coisccjucnces  of  that  cala- 
mity are  the  loss  of  kmgdom  by  my  hus- 
band ;  his  defeat  (at  dice)  by  his  relatives  ; 
ray  separation  from  my  husband,  son,  and 
nay  daughter  ;  and  also  this  my  unprotected 
caitdition  ;  and  my  exile  in  these  woods 
abounding  in  all  classes  of  beasts  of  prey.* 
O  king  1  thereupon  the  next  day  the  rest  of 
the  merchants,   who  survived  the  slaughter, 


departed  from  the  countrv,  lamenting,  for 
the  loss  of  their  brothers,  fathers,  sons  and 
relatives. 

37—38.  The  daughter  of  the  king  of  the 
Vidharvas  ag;nn  lamented,  saying — 'VVti^t 
a  misdeed  I  had  committed  xn  the  past  ! 
As  the  result  of  my  misfortune,  the  crowd 
of  men,  whose  company  I  have  found  in  this 
solitary  wood, was  all  destroyed  by  elephants. 
As  it  seems,  surely  I  shall  have  to  suffer 
certain  distresses  for  a  pretty  long  period. 

39.  I  have  heard  from  old  men  that 
none  dies  before  his  time.  Had  this  not 
been  true,  my  afflicted  self  would  sarcly 
have  been  crushed  to  death  this  d.iy  by  llie 
herd  of  elephants. 

40 — 42.  Indeed,  there  exists  nothing  of 
men  that  does  not  fall  within  the  category 
of  destiny.  I  had  committed  no  crime  even 
in  my  childhood,  either  in  action,  thought  or 
speech,  for  which  reason  this  great  calamity 
might  befall  me.  On  the  occasion  of  the 
Shayamvara,  the  assembled  divine  guardi- 
ans of  the  worlds  were  neglected  by  mc,  for 
the  sake  of  king  Nala ;  and  surely  I  think, 
it  is  through  their  potent  interference,  tl«at 
I  have  been  suffering  from  this  separation.' 

43 — ^44.  O  foremost  of  kings  !  that  fair 
complexioned  Damayanti,  dwoted  to  her 
husband,  uttering  these  woi  ds  of  grief,  be- 
came greatly  afflicted  with  sorrows,  and 
looked  pale,  even  as  the  autumnal  moon 
herself.  She  then  went  away  with  the 
Brahmanas,  conversant  with  the  Icxts  of 
the  Vedas,  who  survived  that  terrible 
slaughter. 

45.  In  the  course  of  her  going  with 
haste,  the  maiden  arrived  in  the  evening 
at  the  great  city  of  truthful  Suva  ha,  the  king 
of  the  Chedis. 

46—48.  When  she  entered  that  good 
city,  half  dressed,  the  citizens  saw  her 
terror-stricken,  very  weak  and  helpless,  of 
loosened  hairs,  unbathed,  and  faring  even 
as  a  mad  woman.  Through  curiosity 
the  boys  of  the  city  pursued  her,  while  they 
saw  her  enter  into  the  city  of  the  king  of  the 
Chedis.  Then  the  damsel,  thus  surrounded 
by  the  boys,  came  to  the  front  of  the  p  *lacf . 

49 — 5^'  From  the  palace  the  Qiiren^ 
mother  beheld  her  surrounded  by  a  large 
number  of  persons  ;  and  asked  her  nurse  to 
go  and  bring  her  before  her  H'ghness.  The 
Queen-mother  also  saw  her,  vexed  by  the 
people,  helpless,  overpowered  by  sorroiis, 
and  seeking  for  protection  ;  but  4hc  splen- 
dour of  her  beauty  was  such  that  it  illu- 
mined the  whole  palace. 

51 — 52.  That  beaut^l  and  Urge-ejtd 
lady,  even  as  Sri  hcrseli.  looked  like  a  nwd 
woman.    Then,  O  king,  the  nurse,  orderii^ 


VANA    PARVA. 


■9'9 


the  crowd  to  disperse,  took  her  into  the 
palace,  and,  struck  with  amazement,  en- 
quired of  Damayantt,  saying  :  '  How  do  you, 
oppressed  with  sorrow,  bear  a  graceful 
form . 

53.  Do  you  blaze  like  lightning  in  the 
midst  of  clouds  ?  O  !  tell  me  who  are  you 
and  to  whom  do  you  belong  7  Surely 
thy  beauty  is  not  human,  although  you  are 
not  decked  in  ornaments. 

54.  O  you  effulgent  one  like  unto  the 
celestials  !  although  you  are  kelpless,  yet 
you  are  unmoved  by  these  (outraging)  per- 
sons ?*  Hearing  these  words  of  the  nurse, 
the  daughter  of  king  Bhima  spoke  the 
(following)  words  to  her, 

55 — 63.  *Know  that  I  am  a  woman,  de- 
voted to  my  husband  ;  and  a  feniale-servant, 
belonj^ing  to  a  high  caste.  Know  also  that  1 
Jtay  wherever  I  like,  and  subsist  on  fruits 
and  roots.  I  am  lonely  ;  and  1  stop  when 
evening  draws  nigh.  My  lord  possesses 
innumerable  virtues  ;  and  he  was  ever  de- 
voted to  me.  I  was  also  attached  to  that 
heroic  one,  following  him  in  his  course  .even 
as  a  shadow.  It  so  happened  that  once  he 
was  engaged  in  the  play  at  dice,  at  which  he 
was  defeated  ;  and  in  consequence  thereof 
became  «lone  into  the  wood.  Beholding 
my  heroic  lusband,  wearing  a  single  piece  of 
claih,  maniac- like,  and  afflicted  with  grief,  I 
also  followed  him  into  the  forest  with  a  view 
to  console  him.  Once  oti  a  time,  that 
warlike  one,  for  some  reason,  oppressed 
with  hunger,  lost,  in  the  woods,  that 
snmle  piece  of  cloth  out  of  carelessness. 
Following  him,  naked,  maniac-like  and 
devoid  ofall  his  senses  as  he  was,  I,  with  a 
single  piece  of  cloth  on,  could  not  sleep  for 
several  nigh  is.  Thus  many  days  passed 
away  when  I  fell  asleep.  He  then  tore  off 
one-half  of  my  garment,  and  forsook  me 
there,  although  I  had  not  done  to  him 
any  harm.  Hence  it  is  that  1  fare 
about  seeking  my  husband,  and  burn  day 
and  night  in  distress.  Thus  afflicted,  I 
am  unable  to  find  out  my  lord,  who  is  the 
darling  of  my  he^irt,  and  whose  splendour 
»s  like  the  filaments  of  the  lotuses.  I 
do  not  see  my  lord,  who  is  the  delight  of 
my  heart,  my  own  presiding  god,  most 
beloved  of  mc.  and  who  again  is  like  the 
celestials  in  appearance.* 

64.  The  Queen -mother  her-self  address- 
ed the  daujrhtor  of  Bhima,  whose  eyes  were 
full  of  tears,  bewailing  in  the  above  man- 
ner,   and   whose   voice   was  choked  up    in 

sorrow, 

65.  p  blessed  lady  !  O  gentle  one!  stay 
n^rc  with  me.  I  am  much  plea5ed  with 
>^u.    My  men   will  seek  your  husband  in 


66.  It  may  so  happen  that  he  shall  come 
here  of  himself  in  course  of  his  roving 
about  in  the  forest.  O  gentle  one  !  do 
you  live  here  now  ;  and  you  shall  get  your 
husband  back.' 

67 — 68.  Hearing  these  words  of  the 
Queen -mother,  Damayanii  spoke  to  her  ; 
•Q  mother  of  heroes !  I  dare  reside  with 
thee,  provided  that  I  shall  not  have  to  cat 
the  remnants  of  a  dish,  nor  I  shall  have 
ever  to  speak  with  other  men. 

69.  If  any  body  shall  solicit  me  (to  b^ 
his  wife),  that  person  must  be  punished  by 
you.  Or  should  he  solicit  me  repeatedly, 
that  criminal  person  shall  be  punished  wit^ 
death.  This  is  the  vow  that  I  have  pre- 
arranged. 

70.  *I  will  find  out  those  Brahmanas, 
who  will  search  for  my  husband.  Should 
you  arrange  all  this,  I  shall  no  doubt  live 
with  you.' 

71.  If  it  is  otherwise,  to  live  does  not 
find  place  in  my  heart.'  The  Queen-mother 
said  to  her : 

72—73.  *I  will  do  all  this.  Very  good  is 
this  your  vow.'  O  monarch  !  the  daughter 
of  king  Bhima  was  thus  addressed  by  the 
Queen -mother.  O  Bharafca  !  she  called  her 
daughter  Sunanda,  and  spoke  to  her 
this :  'O  Sunanda !  know  well  that  this 
maiden  is  a  goddess,  even  as  your  Shairin-^ 
dhri  (a  high  class  maid-servant). 

74.  As  she  is  of  the  same  age  with  your- 
self, do  you  take  the  lady  as  your  com- 
panion, and  also  play  with  her  always  with- 
out any  apprehension  in  the  mind.' 

75.  Thereupon  Sunanda,  having  re- 
ceived Dartiayanti  with  the  greatest  delight, 
conducted  her  into  her  own  apartments, 
attended  by  all  her  companions. 

76.  Damayanti  was  highly  gratified  with 
the    respectful    behaviour    of     her  compa-"* 
nion  ;  and  she  lived  there  for  some  time,  be- 
cause all   her  desires  were  excellently  satis- 
fied. 

Thus     ends  the    sixty  fifth    chapter,  on 
DamaynntVs  living  in  the  house  of  the  king  ' 
of  the   Chedis^  in  the  Nalopakhyana  of  the 
Vana  Parva* 


CHAPTER    LXVf. 

(NALOPAKHYANA  PARVA)— 
Continued, 

Vrihadasliawa  said :—  ' 

I.    O  king  !  king  Nala,  having   forsaken 
Damayantr;   beheld^ a  great  fife   breaking 
out  m  that  dreadful  forest. 


100 


MAHABIIARATA. 


2.  There  in  the  midst  of  that  great  fire 
he  heard  the  voice  of  some  living  object, 
which  cried  over  and  over  again  unto  the 
righteous  Nala,  saying — Come  hither, 

3.  Nala  answered  him,  saying — do  not 
fear.  Thus  saying,  he  entered  into  the 
conflagration,  and  saw  there  the  king  of  the 
snakes  lying  in  coils. 

4.  Tiiereupon  the  Naga  (the  king  of  the 
snakes),  with  folded  hands  and  trembling 
with  fear,  addressed  Nala.  'O  king  !  know 
me  that  I  am  Naga  (snake),  Karkotaka  by 
name. 

5.  O  lord  of  men !  the  great  sage, 
Narada,  observing  rigid  austerity,  was  once 
deceived  by  me  ;  and  who,  again,  filled  with 
rage,  cursed  me,  saying ; 

6.  Remain  here  like  some  immovable 
thing,  untill  king  Nala  leads  you  hence. 
And,  indeed,  where  ver  shall  he  take  you, 
there  shall  you  be  released  from  my  curse.' 

7.  It  is  owing  to  his  curse  that  I  am  un- 
able to  move  even  a  step  farther.  It  behoves 
you,  therefore,  to  release  me;  and  then  I 
will  instruct  you  as  regards  your  welfare. 

8.  I  have  not  a  peer  amongst  the  snakes; 
I  will  be  your  companion.  I  am  very  light. 
So  do  you  carry  me  in  your  hands,  and 
speedily  go." 

9.  Having  thus  addressed  the  king,  the 
prince  of  the  snakes  assumed  the  size  of  the 
thumb.  King  Nala,  having  thus  taken 
him  up,  repaired  to  a  country,  free  from  the 
conflagration. 

ID.  Having  approached  an  open 
ground,  free  from  the  fire,  Nala  was  desir- 
ous of  leaving  him,  whereupon  the  Naga 
(king  of  the  snakes)  again  said  to  him  : 

11.  '*  O  king  of  the  Nishadhas  !  do  you 
proceed  counting  your  own  steps.  O  mighty- 
armed  warrior  !  I  will  render  great  good 
to  you." 

12.  Thereupon  the  king  commenced 
counting  his  own  steps  ;  and  at  the  tenth 
step  he  was  bit.  Having  thus  bitten 
him,  the  snake  soon  assumed  a  speedy 
change,  viz.,  his  original  form. 

13.  Beholding  the  change  of  form,  Nala 
became  struck  with  astonishment.  The 
ruler  of  the  earth  also  beheld  the  snake  to 
assume  his  real  form. 

14.  Thereupon  the  snake,  Karkotaka. 
consoling  him,  spoke  to  Nala  :  **I  have 
wrought  this  change  of  your  beauty  for  the 
reason  that  the  people  will  not  recognise 
you." 

15.  As  I  have  done  this,  O  Nala,  the 
person,  by  whom  have  you  been  cast  into 
^eat  distress,  will  dwell  within  yourself^  op- 
pressed by  my  venom." 


16.  O  foremost  of  the  kin^s  !  as  lonj^  ts 
the  person  will  not  leave  thee,  he  shall  have 
to  miserably  reside  in  yourself  with  the  whole 
body  filled  with  my  poison. 

17.  O  king  of  men  !  from  the  person  by 
whom,  out  of  anger  or  hate,  have  you  been 
cast  into  distress,  I  have  saved  you. 

18.  O  best  of  kings  !  O  ruler  of  men! 
(hithertofore)  you  shall  have  no  fear  either 
from  the  animals  with  fangs,  or  from  your 
ememies,  or  the  Brahmanas  conversant  with 
the  texts  of  the  Vedas  ;  for  I  am  most 
graceful  to  you. 

19.  O  king !  you  shall  feel  no  uneasi- 
ness owing  to  my  venom.  O  best  of  kings  ! 
you  shall  ever  gain  victory  in  battles. 

20 — 21.  O  monarch  !  O  the  prince  of 
the  Nishadhas  !  do  you  go  from  here  this 
day  to  the  citv  of  Ayodhya  before  Ritupama, 
who  is  most  skilled  in  the  game  at  dice, 
calling  yourself  that  you  arc  the  charioteer, 
Vahuka  by  name.  That  king  will  ex- 
change his  skill  at  dice  for  your  knowledge 
in  the  management  of  horses. 

22.  That  prosperous  one,  descended 
from  the  line  of  Ikshwaku.will  be  your  friend. 
Then  shall  you  obtain  skilfulness  at  dice, 
and  meet  your  prosperity. 

23.  I  tell  you  the  truth  that  you  shall 
find  your  wife,  son  and  daughter,  and  also 
obtain  your  kingdom  back,  and  so  be  not 
filled  with  grief, 

24.  O  king  of  men !  when  shall  you 
desire  to  witness  your  own  form,call  me  back 
to  your  mind  ;  and  put  on  these  pieces  of 
cloth. 

25.  Wearing  these  pieces  of  cloth,  y«u 
shall  recover  your  proper  form.  Having 
said  this,  the  king  of  the  snakes  then  gave 
to  him  (Nala)  two  pieces  of  cloth  of  supe- 
rior worth." 


26.  O  descendant  of  Kuni !  O  king  I 
having  thus  advised  Nala,  and  given  to 
him  the  celestial  garment,  the  monarch  of 
the  snakes  disappeared  then  and  there. 

Thus  ends  the  sixty  sixth  chatter^  thi 
discourse  between  king  Nala  ana  Kork$' 
tokat  in  the  Nalopakhyana  of  the  Van* 
Parva, 


CHAPTER     LXVII 

(NALOPAKHYANA  PARVA)— 
Continued, 

Vriliadasliwa  said  :— 

I.  After  the  disappearance  of  the  Negei 
Nala,  the'  prince  of  the  Nishadhas.  r^ired 
to  the  city  of  Rituparna  on  the  tenth.  q^« 


VANA   PaRVA. 


lot 


2.  He  approached  the  king  with  these 
werds:  "  I  am  Vahuka,  skilled  in  the 
management  oi  horses,  I  have  not  a  peer 
hi  this  earth. 

3.  I  may  be  referred  to  on  the  matters 
of  pecuniary  difficulty,  as  well  as  on  those 
of  skill.  I  know  the  art  of  cooking,  in  which 
I  am  unsurpassed  by  others. 

4.  O  Rituparna,  I  will  take  care  to 
bring  under  operation  all  the  arts,  that  rest 
in  the  world,  and  also  other  matters  difficult 
of  accompHshmont.  Therefore,  do  you 
maintain  me." 

Kitupama  said : — 

5.  O  Vahuka  I  stay  with  me !  All  hail 
nnto  you !  Shall  you  perform  all  this. 
Always  my  mind  particularly  turns  to  this, 
viz.,  to  be  driven   very  fast. 

6.  Do  you  adopt  some  such  means  that 
my  horses  may  become  very  fast.  Be 
then  the  superintendent  of  my  stables,  on 
a  salary  of  ten  thousand  coins. 

7.  Varshneya  and  Jivala  shall  always  be 
guided  by  you  ;  ancf  in  whose  company 
shall  you  pass  your  days  in  joy.  O  Vahuka  ! 
do  you,  therefore,  stay  with  me. 

Vrihadashwa  said  :— 

8.  Having  been  thus  addressed,  Nala, 
thus  received,  lived  there  in  the  city  of  Ritu- 
parna in  company  with  Varshneya  and 
Jivala. 

9.  That  king  continued  to  live  there  in 
anxiety  for  the  daughter  of  the  king  of  the 
Vidharvas  ;  and  every  evening  he  repeated 
a  verse  which  runs  thus  : 

10.  Where  does  lie  that  glorious  one, 
oppressed  with  hunger  and  thirst,  and 
fatigued  with  toil  ;  and  always  meditating 
upon  tbqt  miserable  one,  to  whom  does  she 
now  attar  i  nerself  ?" 

11.  Jivala  asked  the  king,  while  he  was 
muttering  the  above  verse  in  the  night, 
saying:  'O  Vahuka!  I  desire  to  learn 
about  the  person,  for  whom  do  you  mourn 
every  day. 

12 — 13  O  you  blessed  with  longlvity ! 
whose  is  that  lady,  for  whom  do  you  lament 
everyday?"  Thus  spoken,  king  Nala 
•nswered  him,  saying :  'There  was  a  wretch, 
who  had  lost  all  his  senses.  He  had  a 
spoule  known  to  many.  He  was  false  in  his 
promises  (to  her).  For  a  certaiu  cause  he 
was  separated  from  her. 

14-  Being  thus  separated  (from  her), 
that  wicked  person  roved  about.  He  was 
repressed  wtth  sorrow ;  and,  burning  with 
gd^f  he  never  slept  either  by  dsiy  or  night. 


15 — 16.  Remembering  her  during  the 
night,  he  sings  the  above  verse.  Then  having 
wandered  over  the  whole  world,  and  at  last 
coming  to  a  place  where  he,  undeserving;  of 
the  calamity  that  has  overtaken  him,  resides 
always  remembering  his  wife.  Having  fall- 
en into  distress,  the  person  was  followed  by 
his  wife  into  the  forest. 

17 — 18.  Forsaken  by  that  man  of  little 
virtue,  the  lady,  afflicted  with  sorrow,  hard- 
ly lives.  That  solitary  girl,  having  no  know* 
ledj^e  of  the  forest  paths,  saves  her  life  with 
difficulty,  as  she,  fatigued  with  hunger  and 
thirst,  is  quite  unfit  to  wander  about  in  that 
dreadful  and  dense  forest,  always  haunted 
by  fierce  animals. 

19.  O  friend !  having  left  her  (in  that 
dreadful  forest,  the  stupid  king  of  the  Nisha- 
dhas  of  little  fortune  thus  remembered 
Damayanti,  while  he  was  living  an  unknown 
life  in  the  house  of  that  king.' 

Thus  ends  the  sixty  seventh  chaffer, 
Nala*s  lamentations t  in  the  Nalopa'- 
khyana  of  the  Vana  Parva, 


CHAPTER    LXVIII. 

(NALOPAKHYANA    PARVA)— 
Continued, 

Vrihadasliwa  said  :— 

1.  When  Nala,  deprived  of  his  kingdom, 
turned  himself  to  a  servant  with  his  wife, 
then  king  Bhima  sent  away  Barhmanas, 
with  the  object  of  seeing  Nala. 

2.  Bhima,  having  given  immense  wealth 
to  the  Brahmanas,  asked  them  to  go  in 
quest  of  Nala  and  his  daughter,  Damayan* 
ti. 

3 — 6.  "To  him,  who  will  perform  this 
deed,  via.,  learning  the  place  whereat  the 
king  of  the  Nishadhas  does  live  now,  or 
bringing  him  hither  with  his  wife,  will  I  give 
a  thousand  kine,  fields,  and  a  village  like 
a  city.  Should  he  fail  to  bring  hither 
Nala  as  well  as  Damayanti,  his  very 
knowledge  of  them  would  be  rewarded  by 
my  giving  him  wealth  in  the  shape  of  a 
ten  thousand  kine."  Having  been  thus 
addressed,  the  Brahmanas  went  out  in  all 
directions,  searching  for  Nala  and  Damay*  • 
anti  in  the  various  cities  and  provinces. 
But  they  could  not  see  Nala,  or  the  daugh- 
ter of  Bhima  anywhere. 

7—9.      While   at     last     a     Brahmana, 
Sudeva  by  name,  was  searching  in  the  city- 
of    the  king  of    the    Chedis,    he  saw    the 
daughter  of  the  king  of  the  Vidharvas,  sea^. 
ted    with    Sunaoda,    in    the  house  .of 


ib2 


MAIIABIIARATA. 


monarch,  who  at  the  lime  was  repeating  his 
pravers.  S))e  was  faintly  seen,  on  account 
cf  the  great  luminosity  ot  her  extraordinary 
beauty.  Even  as  her  splendour  was  like 
tlie  blazing  of  a  fire  enveloped  by  smoke?. 
Thu»  beholding  that  lady,  with  large  eyes, 
colorless,  and  weak,  he,  after  arguing  from 
various  reasons,  decided  her  to  be  the  dau- 
ghter of    Bhima. 

Sudeva  said  J— 

10.  As  I  saw  the  lady  beforehand,  she 
seems  to  be  the  self-same  in  appearance  at 
present.  Tins  day  I  think  myself  blessed 
by  the  very  sigiet  of  her,  who  is  like  Sree 
herself,  delighting  all  the  worlds. 

.  II — 14.  Also,  the  lady  is  like  the 
full  moon  in  splendour.  She  looks  ever 
youthful,  possessing  a  handsome  breast  ;and 
dispelling  darkness  from  all  the  directions 
by  virtue  of  her  effulgence.  She  again  looks 
even  as  Kama's  Rati  herself,  having  eyes 
as  large  as  the  handsome  lotus-leaves. 
She  is  the  delight  of  all  the  worlds  like 
the  rays  of  the  full  moon.  Separated  on 
account  of  her  adverse  fortune  from  that 
Vidharva  lake,  she  looks  like  the  trans- 
planted lotus-stalk,  besmeared  with  mire. 
Or  also,  she  looks  like  the  night  of  the  full 
moon,  when  that  nocturnal  god  is  swallowed 
up  by  Rahu.  Repressed  by  sorrow  for  her 
husband,  she  looks  slender  like  the  river 
with  all  its  current  dried  up. 

15.  She  looks  (in  her  present  condition^ 
like  a  ravaged  lake,  with  the  leaves  of  its 
lotuses  crushed  by  the  trunks  of  elephants, 
and  with  its  birds  all  flying  away  from 
fear. 

16.  Possessed  of  slender  constitution 
and   handsome  limbs,   and  fit  to  dwell  in  a 

{'welled  palace,  she  looks  like  a  transplanted 
otus-stalk  burnt  by  the  rays  of  the  sun. 

17.  Endued  with  beauty  and  liberality, 
and  undecked  in  ornaments,  although  befit- 
ting them,  she  looks  like  the  crescent  of  the 
itioon,  newly  appeariniy  in  heaven  and  en- 
veloped with  the  dark  clouds, 

18.  Deprived  of  all  the  delightful 
objects  of  enjoyments,  and  separated  from 
friends  and  relatives,  she  lives  a  miserable 
life,  cherishing  the  hope  of  beholding  her 
husband  again. 

19.  The  best  ornament  of  a  woman,  who 
IS  without  the  ornaments,  is  (the  accom- 
paniment of)  her  husband.  Destitute  of 
such  an  ornament  (as  the  husband),  she 
does  not  shine,  although  she  is  beautiful. 

2d.  Nala  performs  a  very  arduous  task 
by  Hdlding  his  life  without  his  dear  wife. 
and  aldo  without  succumbing  to  sorrow. 


21.  My  heart  aches  to  behold  that 
maiden,  possessing  black  hairs  and  eye9 
as  large  as  the  lotus  leaves,  and  afflicted 
with  sorrow,  although  she  is  most  deserving 
of  prosperity. 

22.  When,  after  sometime,  the  auspicious 
lady  will  surely  have  bridged  over  this 
ocean  of  woe,  then  she,  dev-^ted  to  her 
husband  as  ever,  will,  in  company  with  her 
lord,  look  like  Hohini  in  company  with  the 
Moon. 

23.  Certainly  the  king  of  the  Nishadhas 
will  obtain  great  delight  by  regaining  his 
wife,  even  as  the  monarch,  deprived  of 
his  kingdom,  does  by  recovering  his  lost 
territories. 

24.  The  king  of  the  Nishadhas  deserves 
the  daughter  of  Vidharva,  who  is  like 
Nala  in  disposition,  age  and  birth  ;  as  also 
the  daughter  of  Vidharva  with  black  eyer 
is  quite  becoming  to  him. 

25.  It  is  my  duty  to  console  the  wife  of 
that  immensely  powerful  one  who  is  gifted 
with  prowers  and  goodness,  as  she  is  most 
anxious  for  beholding  Iter  lord. 

26.  I  will  (rather  must)  comfort  the  lady 
the  splendour  of  whose  face  is  like  that  of 
the  full  moon  ;  and  who  is  oppres<%cd  with 
such  an  woe  that  she  had  never  experienced 
before ;  and  also  who  is  ever  in  fervid 
devotion  for  her  husband. 

Vrihadashwa  said:— 

27.  Thereupon  the  Brahma na,  Sudeva 
by  name,  having  recognised  the  daughter 
of  Bhima  by  observing  the  various  cir- 
cumstances and  signs  of  hers,  advanced 
to  her  and  addressed  her  thus  : 

Sudeva  continued  :— 

28.  O  the  daughter  of  Vidharva!  lam 
Sudeva,  the  intimate  ft  iend  of  your  brother. 
Enjoined  by  king  Bluma,  I  have  come  here 
searching  for  yourself. 

29.  O  princess  !  your  father  is  at  peace, 
as  also  your  mother  and  brothers.  Those, 
your  son  and  daughter,  are  enjoying  length 
of  days,  and  living  in  peace. 

30.  Your  friends  and  relatives,  though 
living,  are  like  the  dead  on  your  account ; 
and  hundreds  of  Brahmanas  are  wander^ 
ing  about  over  the  whole  world  in  quest  of 
you. 

Vrihadaahwa  said  :— 

31.  O  Yudhisthira!  Damayanti  came 
to  recognise  Sudeva;  and  then' asked  him 
about  all  her  frietids  and  relatives  ia 
succession, 

32.  O  king  I  crushed  with  misery  a< 
she  ^asj  the  daughter  of  the  king  of  U)e . 


VANA    PARVA. 


IQ3 


Vidharvas  began  to  lament  most  bitterly 
at  the  unexpected  sight  of  tliat  best  of  the 
Brahmanas,  Sudeva,  who  is  the  friend  of 
her  brother. 

33 — 34.  Thereupon,  O  Bharata !  Sunanda, 
seeing  her  (  Damayanti )  conversing  in 
private  with  a  Brahmana  and  weeping  most 
bitterly,  was  hard  pressed  witli  sorrow,  and 
informed  her  m:>ther,  siying  :  'Sairindhri 
b  most  bitterly  lamenting.  Know  this,  if 
should  you  like.' 

35.  Thereafter  the  mother  of  the  king 
of  the  Nishadhas,  having  left  the  inner 
apartments  of  the  palace,  repaired  to  the 
place  where  that  lady  (Damayanti)  was 
waiting  with  the   Brahmana. 

36 — 37.  O  the  ruler  of  the  earth !  the 
queen-mother  summoned  Sudeva  before 
her,  and  asked  him,  saying  :  'whose  wife 
is  this  lady?  and  whose  daughter?  and 
how  this  damsel,  possessing  handsome  eyes 
has  been  separated  from  her  husband  as 
well  as  her  relatives  ?  O  Brahmana  !  how 
have  you  come  to  know  her,  falling  in  this 
great  distress  7 

38.  I  desire  to  hear  from  you  all  about 
her  in  detail.  Do  you  surely  relate  to 
me,  as  I  am  asking  of  that  lady  of  celestial 
splendour." 

39.  O  monarch !  Sudeva,  the  foremost  of 
the  Brahmanas,  thus  addressed  by  the 
Queen -mother,  sat  at  his  ease,  and  began  to 
relate  the  true  account  of   Damayanti. 

Thus  ends  the  sixty  eight  ft  chapter,  the 
parley  between  Damayanti  and  Sudeva,  in 
the  Nalopakhyana  of  the  Vana  Parva. 


CHAPTER    LXIX. 

(NALOPAKHYANA     PARVA) 
— Continued, 

Sudeva  said  :— 

I.  There  is  a  virtuous  and  illustrious 
king  of  the  Vidharvas,  named  Bhima, 
whose  daughter  is  this  blessed  lady,  known 
by  the  name  of  Damayanti. 

a.  Also  there  is  the  king  of  the  Nisha- 
dhas, named  Nala,  who  is  the  son  of  Vira- 
sena.  This  blessed  damsel  is  the  daughter 
of  that  virtuous  and  intelligent  monarch. 

3.  That  ruler  of  the  earth  was  defeated 
at  dice  by  his  brother  ;  and,  thereby  de- 
prived of  his  kingdom,  went  away  with 
Damayanti  without  the  knowledge  of  any 
body. 

4,  We  (the  Br<dimanas)  are  roving  over 
the  whole  world  for  the  sake  of  Damayanti, 


which    lady    is  at    last  discovered    in    the 
palace  of  your  son. 

5. — 6  There  exists  no  woman  like 
her  in  beauty.  This  maiden  of  unchang- 
ing youth  has  a  beautiful  mark,  from  her 
birth,  resembling  a  lotus.  This  freckle  was 
seen  by  me ;  but  now  it  has  disappeared, 
owing  to  its  being  soiled  with  dust,  even  as 
the  moon  seems  to  vanish  when  covered 
over  with  clouds. 

7.  That  mark  of  prosperity  and  wealth, 
made  and  given  to  her  by  Godi  is  now 
faintly  seen,  even  as  the  crescent  of  the  new 
moon  does  faintly  shine,  in  the  evening  of 
the  first  day. 

8.  Although  her  body  is  soiled  with 
dust,  yet  her  beauty  has  not  suffered.  And 
again  her  person,  though  not  washed,  is 
conspicuous  and  shines  like  gold. 

9.  This  celestial  lady  was  ascertained 
by  me  by  my  identifying  her  form  as  well  as 
that  mark  (between  the  eye-brows),  even 
as  fire  though  hid  (in  ashes)  is  ascer- 
tained by  its  heat. 

10.  O  monarch  !  Sunanda,  having  heard 
the  words  of  Sudeva,  cleaned  the  dust  that 
soiled  the  freckle  (between  the  eye- brows  of 
Damayanti). 

11.  The  mole  of  Damayanti,  having 
been  cleared  of  the  bad  dust,  became  cons- 
picuous like  the  moon,  which  appears  in  tho 
sky  when  the  clouds  are  dispersed. 

12.  O  Bharata!  seeing  that  mark, 
Sunanda  as  well  as  the  mother  of  the  king, 
wept ;  and,  embracing  her,  stood  there  for 
some  time. 

13.  Shedding  tears  and  in  a  low  voice,  the 
Queen-mother  said:  'Known  by  this  thy 
mole,  thou  art  the  daughter  of  my  sister. 

14.  O  handsome  looking  one !  myself 
and  your  mother  are  the  daughters  of  that 
illustrious  king,  Sudaman,  who  is  the  ruldr 
of  the  Dasharnas. 

15.  She  was  given  to  king  Bhima, 
and  myself  was  given  to  Virabahu.  I  saw 
you  were  born  at  our  father's  palace  in  the 
country  of  the  Dasharnas. 

16.  O  beauteous  lady  I  as  is  your  father's 
house,  so  is  mine,  to  you.  O  Damayanti ! 
my  wealth  is  to  you,  even  as  your  own. 

17.  O  monarch!  thereupon  Damayanti; 
having  bowed  down  unto  her  with  a  delight- 
ful heart,  addressed  her  mother's  sister, 
saying : — 

18.  "Although  I  stayed  here  unrecognis- 
ed, still  I  lived  with  you  happily,  and 
supplied  with  all  the  objects  of  my  desire, 
and  ever  protected  by  you. 

19.  Undoubtedly  I   shall  have  a  happier 
I  abode    than    this.     Therefore,     O    motl*'*- 


104 


MAHABHARATA. 


ffranC  permission   unto  mc,  who    am    ever 
living  in  exile. 

20.  My  children,  the  son  and  daughter, 
"were  led  to  my  father's  palace,  where  they 
are  living  now,  hard  pressed  with  sorrow 
on  account  of  their  separation  from  their 
father  and  mother. 

21.  Should,  you  wish  to  do  me  some 
good,  order  at  once  a  vehicle ;  for  I  am 
desirous  to  go  to  the  country  of  the 
Vidharvas." 

22—23.  Thereupon,  O  monarch,  say- 
ing, **So  be  it,"  the  sister  of  Dania- 
vanti's  mother,  the  queen -mother  highly 
satisfied  and  with  the  permission  of  her  son, 
«ent  away  Oamayanti  in  a  beautiful  vehicle 
•conveyed  by  men,  and  guarded  by  a  strong 
€orce,  as  also  the  lady,  O  the  foremost  of 
the  descendants  of  Bharata,  was  provided 
with  Usteful  food,  and  drink,  and  valu- 
able dresses. 

24.  Then  the  lady  immediately  went 
nway  t«  the  country  of  the  Vidharvas, 
where  all  her  friends  and  relatives,  satis- 
fied with  her  arrival,  offered  praises  to 
her. 

flS— 26.  O  king,  beholding  that  her  rela- 
tives, her  son  and  daughter,  father  and 
mother,  and  all  her  companions  were  at 
peace,  the  goddess-like  and  all-glorious 
Damayanti  worshipped  the  gods  and  the 
Brahmanas  in  the  best  way. 

27.  The  king,  beholding  his  daughter, 
became  gratified,  and  presented  to  Sudeva 
a  thousand  kine,  immense  fortune  and  a 
village, 

28.  O  monarch!  the  handsome  lady 
having  spent  there  the  whole  night  at  her 
father's  palace,  and  taken  perfect  rest, 
addressed  her  mother  thus : 

Damayanti  said : — 

20.  O  mother!  shoud  you  desire  me 
to  live,  I  tell  the  truth,  take  care  to  bring 
h«re  that  hero  among  men,  vig»   Nala. 

30.  Thus  addressed  by  Damayanti,  the 
eoddess-like  queen  became  greatly  afflict- 
ed with  grief,  and  was  suffused  with  tears, 
and  spoke  nothing  to  her  in  reply. 

ti  Thereupon  all  the  inmates  of  the 
king's  harem  uttered  the  exclamations  of 
•OVI  and  'Alas'  I  at  this  dangerous 
•ttuation  of  Damayanti,  and  also  wept  most 
bitterly. 

-la  Then  the  queen  spoke  to  the  illus- 
iriouis  king,  Bhima,  thus  :  'Your  daughter, 
Damayanti,  is  lamenting,  for  her  husband. 

ri  O  monarch  !  unblushed  with  shame, 
DaSiayanti  herself  said  that  my  men 
ihould  t7  to  find  out  the  whcreabouU  of  that 
virtuous  king  (Naia). 


34.  Thus  urged  by  the  queen,  the  king 
sent  out  the  dependant  Brahmanas  in  all 
directions  ;  and  enjoined  them  to  striN'c  to 
find  out  the  whereabouts  of  king  Nala. 

35.  Thereupon,  at  the  injunction  of  the 
the  king  of  the  Vidharvas,  all  the  Brahma- 
nas approached  Damayanti,  and  told  lier 
that  they  were  going  away  (for  seardiing 
Nala). 

36.  Then  the  daughter  of  Bhima  asked 
them  to  repeat,  in  all  countries  and  before 
all  crowds  of  men,  these  words. 

37.  *0  gambler,  O  beloved  one,  did 
you  tear  off  a  half  of  my  cloth,  and  flee 
away  forsaking  your  dear  and  devoted  wife 
sleeping  in  the  forest  ? 

38.  'Indeed,  in  obedience  to  yotir  com- 
mand that  lady, — covered  in  half  r.  piece  of 
cloth,  and  greatly  burning  v*uh  woe,— is 
ever  expecting  you. 

39.  *0  monarch,  O  mighty  one,  do  you 
answer ;  and  do  you  show  favour  to  her, 
who  is  ever  weeping  on  account  of  that 
woe.* 

40.  I>o  you  cry,  saying  this  and  the 
like,  vie,,  fire  (here  compared  with  grief  of 
Damavanti),  led  by  the  wind  (compared 
with  time),  consumes  the  forest  (compared 
with  the  body  of  Damayanti)  j  and  then 
the  lord  will  pity  me. 

41.  Further  do  you  cry,  saying:  'The 
wife  is  always  to  be  maintained,  and  pro- 
tected by  the  husband.  You  are  righte- 
ous, and  honest  as  well*  Why,  therefore, 
these  virtues  of  yours  arc  being  neglected 
by  yocr. 

42.  You  are  well  reputed,  wise,  respect- 
able, and  always  kind.  But  why  now  have 
you  become  unkind  ;  and  that  is  perhaps 
for  the  reason  of  my  adverse  fortune. 

43.  O  foremost  of  men,  O  the  noost  ex- 
cellent of  persons,  be  you  kind  to  me. 
For  I  have  heard  from  you,  that  kindness 
is  the  chief  virtue." 

44.  If  anybody  answer  you,  as  you 
would  speak  u?i  this  way,  that  wian  shodd 
be  known  by  you  in  every  way ;  and  also  il 
should  be  learnt  what  is  he,  and 'ahiff 
does  he  live, 

45.  O  excellent  of  the  r^fenerate  ones  I 
do  you  convey  to  me  the  words  of  that 
man  who,  hearing  these  words  of  yours, 
will  answer  you. 

46.  Do  you  take  care  that  no  bo^ 
should  know  that  these  words  arc  uttered 
by  you  at  my  behest ;  neither  do  you  do 
sucn  to  return  to  me. 

47.  You  should  know  whether  the  man  Is 
rich,  orpoor,  orpowcrlcatf;  ain^  ktioW  9^ 

*his  desires. 


VANA  PARVA. 


105 


48.  O  king,  tluis  advised,  the  Brah- 
manas  departed  in  all  directions  in  order  to 
search  for  Nala,  who  had  fallen  into  such 
great  calamity. 

49.  O  monarch,  the  regenerate  ones 
wandered  in  the  cities,  kingdoms,  villages, 
the  dwellings  of  the  cowherds,  and  the 
retreats  of  the  sages  in  search  of  king  Nala. 

50.  O  ruler  of  the  earth,  all  the 
Brahmanas  repeated  the  words,  wherever 
they  wandered,  which  Damayanti  had  en- 
joined them  to  do. 

Thus  ends  the  sixty  ninth  chapter,  search- 
ingfor  Nala,  in  the  Nalopakhyana  of  the 
Vana  Parva. 


C  H  A'P.T  E  R    L  X  X. 

(NALOPAKHYANA  PARVA)— 

Continued. 

Vrihadashwa  said  :— 

1.  After  a  very  long  time,  a  Brahmana, 
Parnada  by  name,  came  back  to  the  city 
of  the  king  of  the  Vidharbhas,  and  spoke  to 
the  daughter  of  king  Bhima  these  words  : 

2.  **0  Damayanti,  searching  Nala, 
the  king  of  the  Nishadhas,  at  last  I  went 
to  the  city  of  Ayodhya,  and  presented  my- 
self to  Vangasuri. 

3.  O  fair-complexioned  one,  O  best  of 
women,  I  recited  the  very  words  of  yours 
before  that  illustrious   Rituparna. 

4.  Hearing  these  words,  which  I  had 
repeatedly  uttered  to  them,  neither  king 
Rituparna,  nor  any  one  of  his  courtiers, 
said  anything  in  reply. 

5.  When  I  was  dismissed  by  the  king, 
some  person  in  the  service  of  Rituparna, 
Vahuka  by  name,  told  me  in  private. 

6.  That  Vahuka  is  the  charioteer  of  that 
foremost  of  monarchs.  He  is  also  possessed 
of  extraordinary  appearance  and  short  arms ; 
and  is  skilled  in  dnving  with  speed,  and  also 
in  cooking  sweet  food. 

7.  Sighing  heavily  and  frequently,  and 
weeping  incessantly,  he  asked  about  my 
welfare  ;  and  then  addressed  me  with  these 
words  : 

8.  'Although  fallen  into  great  calamity, 
the  chaste  women  guard  themselves  by  their 
own  efforts;  and  thus  undoubtedly  obtain 
heaven  (heavenly  blessings). 

9.  Again,  chaste  women,  even  if  they  be 
forsaken  by  their  husbands,  do  never  be- 
come angry  (with  them);  rather  they  hold 
their  lives  shielded  by  virtuous  behaviours. 

14 


10.  She  should  not  be  angry,  forsaken  as 
she  was  by  a  person,who  himself  was  foolish, 
overtaken  by  distress,  and  also  destitute 
of  all  happiness. 

11.  It  behoves  the  lady  of  unchanging 
youth  not  to  be  angary  with  a  person,  who 
was  deprived  of  his  cloth  by  a  bird  while 
trying  tor  sustenance  (in  the  forest)  ;  and 
also  who  was  burning  with  woe. 

12.  Also,  it  behoves  the  lady,  treated 
fairly  or  unfairly,  not  to  be  angry  with  her 
husband,  seeing  him  in  that  miserable  con« 
dition,  in  which  he  was  deprived  of  both 
wealth  and  kingdom,  and  oppressed  with 
hunger,  and  overwhelmed  with  distress.' 

13.  Hearing  these  words  of  hiS|  I  in- 
stantly came  here.  Do  you,  therefore, 
inform  the  king  all  about  these  words,  which 
you  have  heard." 

14.  O  monarch,  hearing  these  words 
of  Parnada,  Damayanti,  with  her  eyes  filled 
with  tears,  repaired  to  her  mother  and  said 
to  her  these  words : 

15.  ''O  mother,  let  not  kinsp  Bhima,  by 
any  means,  know  my  object.  I  like  to  em- 
ploy that  foremost  of  the  Brahmanas,Sudeva, 
in  your  presence. 

16.  Should  you  desire  my  welfare,  dd 
you  act  in  such  a  manner  that  king  Bhima 
will  not  come  to  know  this  purpose  of  mine. 

17.  Let  Sudeva  go  at  once,  with  the  per- 
formance of  the  same  auspicious  ceremonieSi 
by  the  doing  of  which  I  was  brought  to  my 
relatives  instantly  by  him. 

18 — 19.  O  mother,  let  him  go  hence  to 
the  city  of  Ayodhya  in  order  to  brinfif  Nala 
here."  Thereupon  the  beauteous  lac^,  the 
daughter  of  the  king  of  the  Vidharbhas,wor- 
shipped,  with  the  bestowal  of  immense 
riches,  the  foremost  of  the  regenerate  ones, 
who  has  now  taken  perfect  rest.  And  she 
said  to  him  : — ''O  Brahmana,  I  will,  again, 
give  you  much  wealth  at  the  arrival  of 
Nala  here. 

20.  O  foremost  of  the  regenerate  one*:, 
indeed  you  have  done  much  for  me,  which 
none  else  will  do  ;  and  for  this  reason  only 
that  I  win  soon  regain  my  husband.'' 

21.  Thus  addressed  by  her,  that  high- 
souled  Brahmana  solaced  Damayanti  by  the 
expression  of  auspicious  benedictions ;  and 
then  he  returned  home,  thinking  himself  suc- 
cessful in  his  endeavours. 

22.  Thereupon,  O  Vudhisthira,  Dama- 
yanti summoned  Sudeva ;  and  overwhelmed 
with  grief  and  calamity,  she  addressed  him 
in  the  presence  of  her  mother  thus  : 

23.  ''O  Sudeva,  like  a  bird  which  falls 
straight,  do    you  at  once  depart  to  the  ci^ 


io6 


MAHABAHRATA. 


oF  Ayodhya,  and  tell  king  Rituparna,  who 
dwells  in  it,  these  words  : 

24.  'Damayanti,  the  daughter  of  king 
Bhima,  will  again  hold  the  Swayamvara, 
to  which  all  the  kings  and  princes  are 
rushing  from  all  directions. 

25.  Calculating  the  time,  this  will  be 
held  to-morrow.  So,  if  possible,  O  chasti- 
ser  of  foes,  go  at  once. 

26.  At  the  next  sun-rise  she  will  accept 
a  second  husband ;  as  it  is  not  known 
whether  heroic  Nala  is  still  living,  or 
otherwise.' 

27.  O  monarch,  thus  addressed  by  her, 
the  Brahmana,  Sudeva  by  name,  started 
at  once.  He  spoke  to  king  Rituparna 
what  he  was  ordered  by  her  to  do. 

Thus  ends  the  seventieth  chapter^  the 
declaration  of  Damayanti's  second  SwU' 
yamvara,  in  the  Nalopakhyana  of  the  Vana 
Parva, 


CHAPTER    LXXI. 

(NALOPAKHYANA    PARVA)— 

Continued, 

VrihadaslLwa  said  :— 

1.  Hearing  these  words  of  Sudeva,  king 
Rituparna  comforted  Vahuka  with  sweet 
speeches,  and  addressed  him  thus  : 

2.  "O  Vahuka,  O  you  who  are  well- 
versed  in  the  knowledge  of  horses,  if  you 
are  willing,  I  desire  to  go^  in  course  of  a 
day,to  the  country  of  the  Vidharbhas,  where 
will  be  held  the  Swayamvara  of  Damayanti." 

3.  O  descendant  of  Kunti,  thus  ad- 
dressed by  that  king,  Nala  had  his  mind 
bursting  with  grief,  and  that  lofty-minded 
one  also  burned  with  sorrow- 

4.  He  thought :  "It  may  be  that  Dama- 
yanti, afflicted  by  sorrow,  does  this  ;  or,  per- 
haps, by  doing  this,  she  has  conceived  a 
great  policy  for  my  sake, 

5.  That  virtuous  lady,  the  daughter  of 
the  king  of  the  Vidharbhas,  is  willing  to  do 
this,  is,  indeed,  very  cruel ;  and  that  is  for 
the  reason  of  my  deceiving  her,  who  am  an 
insignificant,  sinful  and  senseless  one. 

"6.  In  this  world,  the  nature  of  women  is 
very  subtle.  My  fault  is  also  very  great. 
She  works  out  this  end  ;  for  she  no  longer 
entertains  any  love  for  me,  on  account  of 
my  long  separation  from  her, 

7.  The  lady,  possessing  slender  waist, 
oppressed  as  she  is  by  sorrow  for  me,  will, 
as  a  matter  of  fact,  not  be  able  to  do  this  ; 
especially  because  she  has  got  children  (by 
me). 


8.  I  will  go  there  and  know  for  certain 
whether  there  is  any  truth  in  this  ;  or  the  fact 
is  unreal.  I  will  surely  fulfill  the  desire  of 
Rituparna ;  for  in  doing  this  I  will  serve  my 
own  purpose." 

9.  Having  thus  settled  his  mind,  Vahu- 
ka, whose  mind  was  filled  with  sorrow, 
folded  his  hands,  and  said  these  words  10 
king  Rituparna  : 

10.  "O  best  of  kings,  O  foremost  of  men, 
O  monarch,  I  am  determined  at  your  com- 
mand to  go  to  the  city  of  Ayodhya  in  course 
of  a  single  day." 

11.  O  king,  thereupon  Vahuka  went, 
at  the  behest  of  the  royal  son  of  Vangasura, 
to  the  stables  ;  and  there  he  examined  the 
horses. 

12 — 14.  Vahuka,  having  been  repea- 
tedly asked  by  Rituparna,  examined  the 
horses,  and  balanced  m  his  mind  over  and 
over  again.  Then,  at  last,  he  selected  such 
horses  that  were  very  lean  but  able  ;  and 
also  that  are  capable  of  bearing  hard- 
hips  of  a  long  journey,  and  endued 
with  strength  and  energy  ;  well  bred 
and  gentle,  and  unmarked  by  inauspi- 
cious marks  ;  possessed  of  broad  nos- 
trils and  swelling  cheeks.  These  horses 
were  also  faultless  as  regards  the  ten  hairy 
curls',  and  born  in  (the  country  called) 
Sindhu,  and  swift  as  the  wind.  The  king, 
seeing  these  steeds,  became  a  little  angry, 
and  said  : 

15.  "  What  do  you  want  to  do  T  You 
should  not  jest  with  me.  How  these 
weak  and  breathless  steeds  will  carry  us? 
How  this  long  way  we  would  travel  with 
the  help  of  these  horses  ?" 

Vahuka  said  :— 

16^17.  These  horses,  respectively  bear- 
ng  one  curl  on  the  forehead,  two  on  the 
temples,  four  on  the  sides,  four  on  the  breast, 
and  one  on  the  back,  will,  with  tout  doubt, 
reach  the  country  of  the  Vidharbhas.  But, 
O  monarch,  should  you  like  others,  tdl 
me  and  I  will  yoke  them  for  you. 

Betupama  said:^ 

18.  O  Vahuka,  you  are  well  conversant 
with  the  knowledge  and  guiding  of  horses. 
Soon  yoke  those  that  you  think  fit. 

19.  Thereupon  clever  and  skillful  Nala 
yoked  to  the  car  high-bred,  gentle,  and 
swift  steeds. 

20.  Then  the  monarch  most  speedily 
mounted  the  car,  to  which  such  horses  had 
been  yoked.  But  these  best  of  horses  fell 
down  upon  the  ground  on  their  knees. 

21.  O  monarch,  thereupon  that  most 
auspicious  and  best    of    men,    king  Nala, 


VANA  PARVA. 


107 


comforted    the]  horses,     that   were  endued 
wkh  strength  and  energy. 

22.  Nala,  then  raising  the  steeds  by  the 
reins  and  making  Varshneya,  the  charioteer, 
sit  on  the  car,  commanded  great  speed  and 
set  out. 

23.  Thereafter  those  foremost  of  horses, 
having  been  conducted  by  Vahuka  accor- 
ding to  the  rules,  rose  to  •  the  sky  and  con- 
founded the  occupant  of  the  car. 

24.  The  blessed  king  of  Ayodhya,  having 
seen  these  horses  carrying  him  with  the 
speed  of  winds,  was  struck  with  great  as- 
tonishment. 

25.  Vershneya,  hearing  the  sound  of  the 
car  (of  its  wheels)  and  witnessing  the 
management  of  the  horses,  was  set  to  think- 
ing on  the  knowledge  of  Vahuka  in  the 
science  of  steeds. 

26.  He  said,  "  Was  he  not  Matali,  the 
charioteer  of  the  king  of  the  gods  ?  That 
auspicious  mark  is  seen  in  heroic  Vahuka. 

27.  Is  he  not  Salihotra,  who  is  conversant 
with  the  knowledge  of  horses  ?  Or  Salihotra 
lias  taken  this  beautiful  human  form  ?" 

28.  He  continued  to  think,  "  That  he 
might  be  king  Nala,  the  reducer  of  hostile 
cities,  who  has  come  here. 

29.  Or  it  might  be  that  Vahuka'^  knew 
the  science  with  which  Nala  was  conversant ; 
for  Nala's  knowledge  seemed  to  be  identical 
with  tliat  of  Vahuka. 

30.  Again,  both  Nala  and  Vahuka  seem 
to  be  of  the  same  age.  This  person  may 
not  be  identical  with  Nala  of  great  energy  ; 
but  he  must  be  somebody  of  equal  know- 
ledge. 

31.  Sometimes,  indeed,  great  men  rove 
over  this  world  in  disguise  either  ordained 
by  mishap  or  in  obedience  to  the  dictates 
of  the  Shastras, 

32.  There  should  be  no  change  of  my 
opinion  on  account  of  his  ugly  appearance  ; 
rather  my  opinion  is  that  this  one  has  under 
^one  some  change  in  the  body. 

33.  This  one  is  of  the  same  age  with  him 
but  there  is  some  difference  in  the  form. 
Again,  is  Vahuka  gifted  with  all  the  accom- 
plishments? Therefore  I  think  he  is  Nala." 

34.  O  the  foremost  of  kings,  having 
deliberated  upon  this  over  and  over  again, 
Varshneya,  the  charioteer  of  virtuous  Nala, 
went  on  thinking  in  his  mind. 

35.  Along  with  his  charioteer,  Varsh- 
neya, the  ex^llent  king  Rituparna,  highly 
delighted,  was  absorbed  in  the  thought,  re- 
garding Vahuka's  knowledge  in  the  ma- 
na^ement  of  horsest 


36.  Also  he  was  greatly  delighted  to 
behold  the  attentiveness  and  zeal  of  vahuka, 
as  also  his  manner  of  holding  the  reins,  and 
his  skill  in  it. 

Thus  ends  the  seventy  first  chapter ^  the 
departure  of  Rituparna  for  the    Vidhar- 
bhas,  in    the  Nahpakhyana  of  the  Vana 
Parva, 


CHAPTER    LXXII. 

(NALOPAKHAVANA  PARVA)— 
Continued. 

VriliadaslLwa  said  :— 

1.  As  the  bird  courses  through  the  sky, 
so  he  (king  Nala)  speedily  crossed  the 
rivers,  mountains,  woocis  and  lakes. 

2.  While  the  car  was  thus  coursing,  the 
conqueror  of  hostile  towns,  the  king 
Vangasura,  saw  his  sheet  drop  down  upon 
the  ground. 

3.  When  the  garment  had  thus  dropped- 
down,  then  the  lofty-minded  king  instantly 
expressed  to  Nala  his  desire  to  recover  it. 

4.  O  thou  of  profound  intelligence,  do 
you  restrain  these  horses  of  great  swiftness^ 
until  Varshneya  bring  me  back  my  upper 
garment  here. 

5.  Thereupon  Nala  said  to  him  in  reply, 
"Thy  garment  had  dropped  down  far  away ; 
that  is,  we  had  advanced  about  eight  miles 
from  that  place.  It  is,  therefore,  impossible 
to  recover  it." 

6.  O  monarch,  having  been  thus  ad- 
dressed by  Nala,  the  royal  son  of  Vanga- 
sura came  near  a  tree,  called  Vibhitaka 
with  fruits,  in  the  wood. 

7.  Beholding  the  tree,  the  king  instantly 
said  to  Vahuka  :  "  O  charioteer,  do  you 
also  see  my  great  power  of  calculation. 

8.  All  men  do  not  know  all  things  ;  in 
fact,  there  is  none,  who  is  acquainted  with 
all  the  branches  of  knowledge.  In  one 
person,  the  knowledge  in  its  entirety,  is  not 
centred. 

o— II.  O  Vahuka,  the  leaves  and  fruits 
that  have  fallen  from  the  tree  (respectively) 
exceed  the  leaves  and  fruits,  that  are  on  the 
tree  itself,  by  one  hundred  and  one.  O 
Vahuka,  these  two  branches  of  the  tree 
contain  five  millions  of  leaves.  Examine  the 
two  branches  and  all  their  boughs,  and  their 
fruits  will  number  two  thousand  and  nmcty- 
five." 

12  Thereupon  Vahuka  stopped  the  car 
and  addressed  the  king;  "O  monarch,  O 
the  chastiser  of  foes,  you  are  saymg  to  me 
whftt  b  beyond  roy  power  of  perception,^ 


io8 


MAHABIIARATA. 


13.  O  king,  I  will  make  this  malter 
perceptible  (by  my  senses)  by  cutting 
down  the  tree  vibhitaka  \  and  when 
I  will  really  count,  there  nothing  will 
remain  to  be  supposed. 

14.  O  foremost  of  kings,  I  will  hew 
down  the  tree  Vibhetaka  in  your  presence. 
I  do  not  know  whether  what  you  say  will 
really  come  to  pass  or  not. 

15.  O  ruler  of  men,  I  will  number  the 
fruits  of  the  tree,  whilst  you  will  see  it. 
Let  Varshneya  pull  up  the  reins  of  the 
horses  for  a  moment." 

16.  The  monarch  asked  the  charioteer 
not  to  lose  any  time.  But  Vahuka,  with 
great  humility,  answered  him,  saying : 

17.  **  Do  you  wait  for  a  moment ;  or,  if 
you  are  in  a  hurry,  go  then  with  Varshneya, 
as  your  charioteer.  The  way  goes  smooth 
and  straight." 

18.  O  descendant  of  the  Kuru  race, 
king  Rituparna,  having  comforted  Vahuka, 
addressed  him,  saying:  "O  Vahuka,  there 
b  none  else  in  this  world,  who  is  like 
yoU|  as  a  charioteer. 

19.  O  you  versed  in  the  equestrian 
science,  1  desire  to  go  to  the  country  of 
the  Vidharbhas  with  your  assistance.  May 
1  obtain  your  protection.  It  is  necessary 
for  you  not  to  cause  any  obstacle. 

20.  O  Vahuka,  I  shall  fulfill  your  desire, 
(that  is,  whatever  you  will  tell  me)  if  you 
take  me  to-day  to  the  country  of  the  Vidhar- 
bhas and  make  me  see  the  sun-rise." 

21.  Thereupon  Vahuka  answered  him, 
saying  ;  "  Having  counted  the  (leaves  and 
fruits  of)  Vibhitaka  tree.  I  shall  go  to 
the  country  of  the  Vidharbhas.  Act  up  to 
my  words." 

22 — 23.  Surely  the  king  most  unwilling- 
ly said  to  him  count.  (He  also  said),  "  O 
unblamable  one,  O  you  versed  in  the 
knowledge  of  horses,  naving  counted  (the 
leaves  and  fruits  of)  one  portion  of  this 
branch,  you  will  be  satisfied  of  the  truth 
of  my  affirmation."  He  -(Nala)  then  dis- 
mounted from  the  car  with  all  haste,  and 
cut  down  the  tree. 

24.  Then  again  he  numbered  all  the 
fruits  ;  and  found  out  the  truth  of  what 
the  king  had  said ;  and,  thus  struck  with 
astonishment,  he  addressed  the  monarch, 
saying  : 

25,  "  O  king,  this  is  most  wonderful.  I 
found  your  hic^h  proficienc)^  (in  calculation). 
O  monarch,  I  desire  to  be  informed  of  your 
art,  by  (virtue  of)  whkrh  you  have  known 
all  this." 

a6.  Thereupon  the  prince,  as  he  wa^ 
most  desirous  to  go  speedily  1  said  to  him 


this  ;  "  Do  you  know  that  I  am  conversant 
with  the  play  at  dice,  and  versed  in  calcula- 
tion as  well. 

27.  Then  Vahuka  said  to  him :  "  O 
foremost  of  men,  do  you  impart  this  art 
to  me,  and  take  from  me  my  knowledge, 
regarding  the  management  of  horses." 

28.  Thereupon  king  Rituparna,  for  the 
reason  of  the  great  importance  of  his 
business,  and  also  for  his  extreme  desire  to 
acquire  the  knowledge  of  horses,  agreed  to 
what  Vahuka  had  said. 

29.  ''As  you  have  asked,  do  you  take 
from  me  my  great  skill  at  dice.  O 
Vahuka,  let  my  knowledge  of  horses  remain 
with  you  in  trust.  Thus  saying,  king 
Rituparna  gave  Nala  his  knowledge  of  the 
play  at  dice. 

30.  When  he  (Nala)  thus  acquired  the 
knowledge  of  this  art  of  playing  at  dice 
Kali  came  out  of  his  body  ;  whilst  he  con- 
tinued to  vomit  from  his  mouth  the  most 
virulent  poison  of  Karkotaka. 

31.  Then  that  fire  of  curse  (by  Damay- 
anti),  by  which  Kali  had  greatly  been 
afflicted,  also  came  out  of  his  body.  In  fact, 
the  king,  like  one  of  unregenerate  soul,  had 
long  remained  repressed  by  him  (Kali). 

32.  Thereupon  Kali,  with  his  soul  freed 
from  the  poison,  assumed  his  own  form. 
Then  Nala,  the  prince  of  the  Nishadhas, 
became  angry,  and  was  intent  upon  cursing 
him. 

83.  Kali  became  frightened  ;  and,  trem- 
bling with  fear,  folded  his  hands  ;  and  said 
to  him  this  :  *'  O  king,  restrain  your  anger  ; 
and,  in  return,  I  will  impart  you  ^reat 
fame. 

34.  The  mother  of  Indrasena  cursed  me 
in  wrath  long  ago,  that  is,  at  the  time  when 
she  had  been  left  by  you.  From  that  time 
forward  I  have  greatly  been  oppressed  (by 
that  curse). 

35.  O  foremost  of  kings,  O  unconquer- 
ed  one,  burning  day  and  night  in  the 
poison  of  the  prince  of  the  snakes,  I  most 
miserably  resided  within  you. 

3^~"37»  I  place  myself  under  your  pro- 
tection. Do  you  listen  to  these  my  swords. 
Should  you  not  curse  me,  who  am  seating 
your  protection,  and  greatly  terrified  by  you, 
then  the  men  of  this  world,  attentively  re- 
peating your  story,  will  never  have  any  itsw 
on  my  account."  Having  been  thus  said, 
king  Nala  suppressed  his  own  wrath* 

38.  Thereupon  Kali  became  terrified, 
and  instantly  entered  into  the  tree  Vibhitaka, 
Whilst  KaH,  thus  conversing  with   the  king 

of  the  Nishadhasj  was  invisible  to  othen. 


VANA   PARVA- 


XO9 


^Q—AO.  Thenceforth  the  king  became 
freed  from  all  afflictions  ;  and,  havmg  num- 
bered  the  fruits  of  the  tree,  he  was  filled 
with  great  joy,  and  was  endued  with  great 
ener^.  Then  the  mighty  one  mounted  on 
the  car;  and,  urging  the  swift  steeds, 
proceeded  onwards. 

41—42.  Having  been  possessed  by 
Kali,  the  Vibhitaka  tree  grew  worthl^. 
Highly  satisfied  at  the  very  core  of  his 
heart,  Nala  urged  the  excellent  horses 
which,  like  the  birds,  mounted  again 
and  again  into  the  air.  Thus  the  glorious 
monarch  proceeded  in  the  direction  of  the 
country  of  the  Vidharbhas. 

43.  When  Nala  went  a  long  way  off. 
Kali  too  returned  Home.  Thus  prince  Nala. 
having  been  left  by  Kali,  became  delivered 
from  all  afflictions.  But,  O  monarch,  that 
ruler  of  the  earth  did  not  regain  his  native 
form. 

Thus  ends  the  seventy  second  chapter, 
Nala's  delivery  from  Kali,  in  the  Nalo- 
pakhyana  of  the  Vana  Parva. 


CHAPTER    LXXIII. 

(NALOPAKHYANA  PARVA)— 
Continued, 

Vrihadashwa  said:— 

1.  Thereupon  king  Rituparna  of  un- 
daunted courage  had,  in  the  evening, 
arrived  at  the  city  of  the  Vidharvas.  The 
people  then  brought  to  prince  Bhima  the 
intelligence  of  his  arrival. 

2.  The  king  (of  Ayodhya),  at  the  re- 
quest of  Bhima,  entered  the  city  of  Kun- 
dina,  filling  all  the  directions  (the 
points  of  the  horizon)  with  the  rattle  of  his 
car. 

3.  Thereupon  the  horses  of  Nala,  that 
were  there,  heard  the  rattle  of  his  car  ;  and, 
having  heard  it,  they  felt  great  pleasure, 
which  they  had  really  done  before  in  the 
presence  of  Nala  himself. 

4.  Damayanti  also  heard  the  rattle  of 
Nala's  car,  which  was  like  the  sound 
of  the  deeply  rumbling  clouds  during  the 
rains. 

5.  She  was  struck  with  great  astonish- 
ment to  hear  that  sound.  The  daughter  of 
king  Bhima,  the  horses  of  Nala  as  well, 
supposed  that  clattering  sound  to  be  like 
one,  which  they  heard  in  the  days  gone 
by,  whilst  Nala  himself  urged  his  own 
torses. 


6  The  seacocks  of  the  palace,  the  ele- 
phants in  the  stables,  and  also  the  horses,  all 
heard  the  rattle  of  the  car  of  that  monarch 
(Ritupurna). 

7.  O  king,  hearing  the  clattering  sound 
of  the  car,  the  elephants  as  well  as  the  pea- 
cocks, began  to  cry  aloud  with  their  faces  in 
that  direction  ;  and  they  became  very  glad, 
even  as  they  heard  the  rumbling  of  the 
clouds  themselves. 

Damayanti  said  :— 

8.  As  the  rattle  of  this  cstt  fills  the 
entire  earth,  and  highly  delights  my  heart, 
it  must  be  king  Nala,  who  con}e»  from  that 
direction. 

9.  If  I  do  not  see  Nala,  that  hero  of 
innumerable  virtues,  and  whose  face  is  like 
the  moon,  surely  I  will  die. 

10.  If  I  am  not  to  enter  within  the  arms  of 
that  hero,  and  not  to  feel  the  pleasurable 
touch  of  his  embrace,  I  will  doubtlessly 
cease  to  exist. 

11.  If  the  kine  of  the  Nishadhas  do  not 
come  to  me  with  his  voice  as  deep  as  the 
rumbling  of  the  clouds,  to-day  I  will  surely 
enter  into  the  fire  of  golden  brilliance. 

12.  If  that  foremost  of  kings,  of  prowess 
like  that  of  a  lion,  and  of  courage  liice  that 
of  a  furious  elephant,  do  not  come  to  me, 
there  will  be  no  doubt  that  I  will  die. 

13.  I  do  not  remember  a  little  untruth 
in  him  ;  neither  I  remember  any  injury 
committed  by  him  to  others ;  nor  he  ever 
told  a  lie  even  in  jest. 

14.  My  Naishadha  is  illustrious,  forgiv- 
ing, warlike,  and  liberal.  He  is  superior  to 
other  monarchs  ;  and  he  never  behaves  with 
low  persons  regarding  private  matters  ;  and 
he  IS  like  an  eunuch  respecting  other 
women  than  myself. 

15.  Remembering  his  virtues  day  and 
night,  my  mind  is  always  directed  towards 
him  ;  and  my  heart  is  about  to  burst  in 
erief  on  account  of  the  absence  of  that  be« 
loved  one. 

Vrihadashwa  said:— 

16.  O  descendant  of  the  Bharata  race, 
thus  lamenting,  the  lady,  as  if  senseless, 
mounted  the  (terrace  of  the)  large  palace  with 
the  desire  of  seeing  that  righteous  king. 

17.  From  the  central  portion  of  the  man- 
sion she  saw  on  the  car  king  Rituparna, 
with  Varshneya  and  Vahuka. 

18.  Thereupon  Varshneya,  as  well  as 
Vahuka,  alighted  from  that  excellent  car; 
and  then  loosened  the  steeds ;  and  at  last 
kept  the  car  apart. 

19.  Having  alighted  from  the  car, 
king  Rituparna  appeared  before  that  ex- 
cellent monarch,  Bhuna,  of  terrible  prow^^" 


n 


no 


MAHABHARATA. 


20.  Thereupon  king  Bhima  received  htm 
with  respectful  offerings.  Thus  the  best  of 
the  kings,  Rituparna,  was  highly  honored 
by  that  monarch. 

21 — 22.  Whilst  residing  in  that  beautiful 
city  of  Kundina,  that  ruler  of  the  earth  saw 
nothing  (no  signs  of  the  Swayamvara) 
there,  although  he  looked  about  all  again 
and  again.  Then,  at  last,  the  lord  of  the 
Vidharbhas  presented  himself  before  that 
monarch,  and  welcomed  him.  O  descen- 
dant of  the  Bharata  race,  Bhima  asked 
him  on  what  business  he  was  pleased  to 
come  there  ;  for,  in  the  absence  of  a  proper 
occasion,  an  illustrious  personage  can  not 
be  had. 

23 — 24.  In  fact  Bhima  did  not  know 
that  he  (Rituparna)  had  come  to  win  the 
hands  of  his  daughter.  The  intelligent  king 
Rituparna,  possessed  of  unbafHed  power, 
beheld  that  there  was  neither  a  king  nor 
a  prince;  nor  he  saw  any  gathering  of 
Brahmanas ;  nor  he  heard  any  talk  re- 
gardii^  the  Swayamvara, 

25.  Thereupon  the  ruler  of  Koshala  me- 
ditated in  his  mind,  and  after  a  while  ad- 
dressed him,  saying,  ''1  have  come  here  to 
pay  you  homage  V 

26.  Struck  with  amazement,  king  Bhima 
reflected  on  the  cause  of  Ritupama's  visit, 
who  had  travelled  more  than  a  hundred 
Yojanas. 

27.  Bhima  supposed,  "That  simply  to  pay 
him  respects  was  not  the  reason  of  his  coming 
there,  after  having  passed  over  so  many 
inonarchs,  and  crossed  over  countless 
villages. 

28.  He  attributes  his  arrival  to  a  very 
slight  cause.  Be  what  it  may.  I  will  find 
out  the  reason  in  the  future  time."  Thus 
thinking,  Bhima  did  not  dismiss  the  mo- 
narch at  once ;  rather  he  honored  him. 

29 — 3^'  He  also  said  to  him  again  and 
again,  "Do  you  take  rest,  as  you  are  very 
weary."  Thus  regarded  by  the  pleased 
monarch,  the  ruler  of  the  earth  (Rituparna) 
was  highly  satisfied  at  the  mind  ;  and,  with 
the  eladness  of  his  heart,  repaired  to  his 
appomted  quarters,  accompanied  by  the 
servants  of  the  royal  household.  O  king, 
after  king  Rituparna  had  gone  away  widi 
Varshneyai  Vahuka  caught  hold  of  the 
car,  anJd  took  it  to  the  stables.  He  then  un- 
yoked the  horses,  and  looked  after  them 
according  to  the  rules. 

jj-.*33.  Thereafter  Vahuka  comforted 
the  horses,  and  seated  himself  on  a  side  of 
the  car ;  whilst  Damayanti ,  the  daughter 
of  the  king  of  the  Vidharbhas,  affiicted  with 
grief  rfiaw  prince  Vangasura,  and  Varshneya^ 
(be  $pn  of  the  charioteer,  as  also  Vahuka 


in  that  posture  ;  and  she  continued  to  medi- 
tate upon,  *'Of  whose  car  was  the  rattle  ? 

34.  This  loud  sound  is  like  that  oi 
r^ala's  car.  But  I  do  not  find  that  prince 
of  the  Nishadhas.  It  is  surely  then  that 
this  art  (of  driving)  was  learnt  by  Var- 
shneya. 

35.  It  is  for  this  reason  that  the  clatter- 
ing sound  of  the  car  has  been  as  loud  as 
that  of  Nala.  Or  it  may  be,  that  king 
Rituparna  is  equal  to  Nala  (in  driving)* 
Hence  this  rattle  appears  to  be  like  that 
of  the  king  of  the  Nishadhas," 

36.  O  lord  of  the  earth,  thus  medita- 
ting, blessed  Damayanti  sent  a  female  mes* 
senger  in  search  of  the  king  of  the  Nisha- 
dahas.  * 

Thus  ends  the  seventy  third  chapter^ 
Rituparna* s  entering  the  city  of  Bhima,  in 
the  Nalopdkhyana  of  the  Vana  Parvit. 


CHAPTER    LXXIV. 

(NALOPAICHVANA  PARVA)— 

Continued, 

Damayanti  said: — 

1.  O  Keshini,  do  you  go ;  and  know  who 
that  charioteer  is,  siting  down  on  a  side  ot^ 
the  car,  most  unsightly  and  with  short 
arms. 

2.  O  gentle  one,  O  blameless  ont, 
approaching  him,  and  becoming  careful,  do 
you  ask  his  welfare  ;  and  do  you  enquire  all 
the  particulars  about  this  person. 

3.  I  am  greatly  afraid,  lest  this  j^son 
be  king  Nala  himself.  For  so  great  is  the 
satisfactibn  of  my  mind,  as  also  the  easiness 
of  my  heart   regarding  this  matter. 

4.  O  one  of  beautiful  waist,  O  unblam- 
able one,  after  you  have  finished  your  en- 
quiry, tell  him  the  words  of  Parnada,  and 
understand  his  reply  to  them. 

Vrihadashwa  said  :— 

5.  Thereupon  the  female  messenger 
carefully  approached  Vahuka,  and  address- 
ed him,  while  blessed  Damayanti  kx>ked 
from  her  palace  what  would  come  to  pass. 

Keshini  said  ;— 

6.  O  best  of  men,  O  excellent  of  persons, 
you  are  welcome  !  I  wish  you  prosperity  ! 
Now  listen  to  the  words  of  Damayanti  wtlh 
attention. 

7.  When  did  you  start  T  What  did  yoM 
come  here  for  7  Tell  me  all  the  particulars  j 
for  the  daughter  of  the  king  of  the 
Vidharbhas  wisbes  to  hear  all  about  the^« 


VANA   PARVA. 


rri 


Valmka  said :—  | 

8.  The  high-souled  monarch  of  Koshala 
had  learnt  from  a  Brahmana  that  there 
would  be  held  a  second  Swayamvara  of 
Damayanti. 

9.  Hearing  this,  the  monarch,  and  my- 
self as  his  charioteer,  set  out  with  excellent 
steeds,  that  are  capble  of  travelling  one 
hundred  Yojanas,  and  that  are  as  fleet  as  the 
wind  itself. 

Keshini  said  :— 

10.  Whence  is  the  third  among  you 
come  ?  And,  again,  whose  (son)  is  he  ? 
Whose  (son)  are  you,  and  how  ^has  this 
work  been  performed  by  you  ? 

Vahnka  said  :— 

11.  Indeed,  he  is  the  charioteer  of 
righteous  Nala  ;  and  is  known  by  the  name 
of  Varshneya.  O  blessed  one,  after  Nala 
had  been  deprived  of  his  kingdom,  he 
came  to  the  royal   son  of  Vangasura. 

12.  I  am,  too,  well  versed  in  the  manage- 
ment of  horses ;  and  hence  I  have  been 
appointed  as  a  charioteer.  King  Ritu- 
pama.  himself  appointed  me  to  be  his 
charioteer  as  well  as  his  cook. 

Keshini  said:— 

13.  O  VahuUa,  Varshneya  perhaps 
knows  where  has  king  Nala  gone.  He  also 
may  have  told  you  about  him. 

Vahuka  said  :— 

14.  Having  brought  here  the  children 
of  Nala,  of  golden  deeds,  he  (Varshneya) 
then  repaired  to  wherever  he  wished.  In- 
deed, he  does  not  know  where  the  king  of 
the  Nishadhas  is. 

15.  O  glorious  one,  no  other  person 
knows  the  whereabouts  of  king  Nala  ;  for 
a  king  (in  distress)  roves  about  in  the  world 
unawares,  and  with  an  unsightly  appear- 
ance. 

16.  Nala's  self  only  knows  Nala ;  and 
she  also  knows  him,  who  is  his  second  self. 
Indeed,  Nala  never  shows  his  own  marks 
anywhere. 

i  said  :— 


17.  The  Brahmana,  who  had  first  gone 
to  the  city  of  Ayodhya,  uttered  again  and 
again  these  eicpressions,  suitable  to  the  lips 
of  a  female  : 

18.  **0  gambler,  O  dear  one,  where 
have  you  gone,  tearing  off  half  my  gfar- 
ment  and  forsaking  me,  your  devoted  and 
beloved  wife,  asleep  in  the  forest. 

19.  Indeed,  she  herself,  enjoined  by 
you,    remains    there,  expecting    to  receive 


you,  clad  only  in  half  a  piece  of  cloth,  and 
burning  whole  day  and  night  in  sorrow. 

20.  O  monarch,  O  mighty  one,  as 
she  is  incessantly  lamenting  for  that  distress ; 
so  be  you  kind,  and  give  answer  to  her 
words. 

21.  O  high-minded  one,  do  you  recite 
that  story  agreeable  to  her,  which  words 
that  blameless  daughter  of  Vidharva  wishes 
to  hear." 

22.  Hearing  these  words  (as  above),  you 
formerly  gave  answer  to  the  Brahmanas. 
As  you  did  before,  so  do  now;  for  the 
daughter  of  the  king  of  the  Vidharbas 
wishes  to  hear  them  in  detail. 

Vrihadasliwa  said:— 

23.  O  descendant  of  the  Kuru  race, 
hearing  these  words  of  Keshini,  Nala's 
heart  became  afllicted  with  grief ;  and  his 
eyts,  too,  were  filled  with  tears. 

24.  Having  suppressed  his  grief,  and 
burning  with  sorrow,  the  lord  of  the  earth 
uttered  again  these  words  in  a  voice  chocked 
with  tears. 

Vahnka  said  •— 

25.  Chaste  women,  falfing  in  distress^ 
protect  themselves  by  their  own  efforts,  and 
thus  doubtlessly  obtain  heaven.. 

26.  The  women,  that  are  the  best,  be- 
come never  ang^y,  and  hold  their  lives,  pro* 
tected  by  the  armour  of  good  charactet,. 
even  if  they  be  left  by  their  husbands. 

27.  Because  she  has  been  abandoned  by 
one,  who  himself  has  fallen  in  distress,  and 
who  is  foolish  and  deprived  of  all  happi-*^ 
ness.    She,  therefore,  should  not  be  angry. 

28.  The  lady  of  unchanging-  youth  should 
not  be  angry  with  one,  who  deprived  of  his 
cloth  by  the  birds,  while  seeking  his  food  in 
the  forest,  is  ever  burniag  in  gridP* 

29.  Behaved  well  or  badly,  the  lady 
should  not  be  angry  with  her  husband,  whtin 
he  is  in  that  miserable  condition  (that 
he  is  deprived  of  his  kingdom  and  happi- 
ness) ;  and  also  he  is  overtaken  by  hunger 
and  distress. 

Vrihadasfawa  said  *— 

30.  O  Bharata,  while  speaking  these 
words,  Nala,  afflicted  with  calamity,  could 
not  chedc  the  flow  of  his  tearSf  and  began  to 
weep  bitterly. 

31.  Thereupon  Keshini  went  away  and 
informed  everything  to  Damayanti  regard- 
ing that  discourse  (between  herself  and 
Nala),  as  also  the  overtaking  of  his  cala« 

mity. 

Thus  ends  the  seventy  fourth  chapter, 
the  coloquy  between  Nala  and  Keshini, 
in  the  Nalopakhyana  ^fihe  Vana  Parva 


112 


MAHABHARATA. 


CHAPTER     LXXV. 

(NALOPAKHYANA  PARVA)— 
Continued, 

Vrihadasliwa  said  :— 

1.  Having  heard  all  these,  Damayanti 
became  afflicted  with  sorrow  ;  and,  suspect- 
ing that  he  must  be  Nala,  addressed 
Keshini,  saying  : 

2.  "O  Keshini,  do  you  go  again,  and 
scrutinize  the  conduct  of  Vahuka ;  and, 
keeping  yourself  in  silence  at  his  side,  be- 
hold all  his  b^iaviours. 

3.  O  beautiful  one,  find  out  the  cause, 
whenever  he  does  anything  ;  and  mark  well 
whenever  he  performs  anything  skillful. 

4*  O  Keshini,  whenever  he  may  ask  fire 
or  water,  you  will  not  be  in  a  hurry  to  give 
it ;  and  thus  obstruct  him. 

5.  Seeing  all  these,  do  vou  let  me  know 
his  conduct,  as  also  what  human  or  super- 
human will  be  seen  in  Vahuka. 

6.  Do  you  also  report  to  me  what  else 
you  will  see  in  him.  Thus  spoken  by 
Damayanti,  Keshini  went  away. 

7.  Having  learnt  the  behaviours  of  that 
person,  who  was  versed  in  the  knowledge 
of  horses,  Keshini  returned  ;  and  report- 
ed to  Damayanti  the  whole  history,  men- 
tioning what  human  or  superhuman  she 
saw  in  Vahuka. 


8.  O  Damayanti,  I  have  never  heard  or 
seen  before  any  person  of  his  character, 
having  so  great  a  *  power  over  the  ele- 
ments.' 

9.  Whenever  he  comes  to  a  narrow 
hole,  he  never  stoops  low ;  rather  the  hole 
X}pens  wide  at  his  touch ;  and  he  easily 
passes  through  it. 

xo— II.  Thus  a  small  hole  grows 
largely  wide  at  his  coming.  There  were 
sent  by  the  king  (Bhima)  various  sorts  of 
food,  as  also  flesh  of  many  animals,  for 
Ritupama.  There  were  also  many  vessels 
sent  for  washing  the  flesh. 

12.  Those  vessels,  whenever  looked  at 
by  him  (Vahuka),  became  at  once  filled 
with  water.  Thereupon  Vahuka  washed 
them^  and  set  himself  to  cooking. 

13.  Then  again  he  grasped  a  handful 
of  grass,  and  held  it  to  the  sun,  where 
suadenly  fire  blazed  up. 

14.  Beholding  that  greatest  wonder, 
I  was  struck  with  astonishment,  and  have 


come  hither.    Also  another  great  wonder 
was  marked  by  me  ip  him. 

15.  O  beautiful  one,  although  he  touch- 
ed fire,  still  he  was  not  burnt.  The  water, 
falling  at  his  command,  flowed  rapidly. 

16—17.  I  have  marked  another  wonder, 
which  was  extraordinarily  great,  that 
he  took  some  flowers  in  his  hands,  and 
pressed  them  slowly.  Although  these 
flowers  were  pressed  by  him  with  the  hands, 
yet  they,  instead  of  losing  their  original 
forms,  became  more  fragrant  and  beautiful 
than  before.  Observing  those  noarks  of 
wonder,  I  have  hastely  come  here. 

Vrihadasliwa  said:— 

1 8.  Having  heard  of  those  wonderful  be* 
haviours  of  that  righteous  one,  and  having 
known  him  by  his  acts,  Damayanti  consi* 
dered  that  Nala  was  obtained. 

19.  Again,  by  these  marks  suspecting^ 
Vahuka  to  be  her  husband,  Damayanti 
wept,  and  again  addressed  Keshini  in  a 
sweet  speech  : 

20.  ''O  handsome  one,  do  you  fo  agfaifi« 
and  fetch  here  from  the  kitchen,  without  the 
knowledge  of  Vahuka^  some  meat  cooked 
by  him." 

21.  The  beneficent  lady  instantly  went  to 
Vahuka  ;  and  immediately  returned,  taking 
some  hot  meat  therefrom. 

22.  O  descendant  of  the  Kuru  race, 
thereupon  Keshini  gave  the  meat  to  Dama- 
yanti, who  had,  during  the  past  dayS|  very 
often  tasted  meat  boiled  by  Nala. 

23.  Thus  tasting  the  meat  brought  by 
her  female  servant,  she  decided  the  chario- 
teer  to  be  Nala  himself ;  and,  much  aggriev* 
ed,  she  wept  bitterly.  Overtaken  by  ^^reat 
calamity,  she  then  washed  her  face. 

24.  O  Bharata,  thereafter  she  sent  ber 
two  children  with  Keshini.  Vahuka  recog*- 
nised  Indrasena  with  her  brother. 

25 — 26.  Thereupon  the  monarch  (in  the 
guise  of  Vahuka)  came  up  speedily,  and» 
embracing  his  children,  placed  theoi  on 
his  lap.  Then,  again,  embracing  his 
children,  who  were  like  the  children  of  Ae 
celestiab,  Vahuka  became  filled  with  the 
greatest  mbery,  and  wept  bittedy  in  a  solt 
voice.  Thus  naving  expressed  his  mental 
derangement  over  and  over  again,  the 
prince  of  the  Nishadhas  left  the  children  aU 
on  a  sudden,  and  spoke  Keshini  these 
words : 

27.  "O  beauteous  one,  these  twins  are 
like  my  own  children.  Hence  seeing  them 
suddenly.  I  shed  tears. 


VANA  PARVK. 


"J 


iiS.  If  you  colli e  to  rue  very  often,  people 
may  think  evil  ;  because  we  are  men  of 
other  country.  So,  O  hindsome  one,  do 
you  go  away  hence  with  ease." 

Thus  ends  the  seventy  fifth  chapter^ 
Nala*s  beholding  his  children^  in  the  Nalo* 
pakhyana  of  the  Vana  Paroa. 


CHAPTER    LXXVI. 

(NALOPAKHYANA  PARVA)— 
Continued  t 

Vriliadashwa  said  :— 

1.  Having  learnt  all  about  the  mental 
agony  of  that  righteous  and  wise  one,  Keshini 
came  back  and  spoke  everything  to  Da- 
mayanti. 

2.  Thereupon  Damayanti  sent  again 
Keshini  to  her  mother ;  as  she, sorely  aggriev- 
ed, was  most  desirous  to  see  Nala. 

3.  Damayanti  said  :  "Suspecting  Vahuka 
to  be  Nala,  I  have  examined  him  several 
times ;  but  I  have  some  doubt  about  his 
appearance,  which  I  like  to  know  myself. 

4.  O  mother,  with  or  without  the  know- 
ledge of  my  father,  make  this  arrangement 
for  me ;  either  allow  him  to  enter  my 
mansion,  or  give  me  permission  to  go  to 
him." 

5.  Thus  spoken  by  Vaidharbhi,  that  lady 
told  king  Bhima  the  intention  of  his  daugh- 
ter, Which  the  kiug  learned. 

6.  O  foremost  of  men,  Damayanti  ob- 
tained the  permission  of  both  her  fnther  and 
mother  ;  and  thus  she  caused  Nala  to  enter 
her  own  apartments. 

•7.  Unexpectedly  beholding  Daniayanti, 
farince  Nala  became  oppressed  with  grief 
4 nd  calamity  ;  as  also  she  was  overwhelmed 
with  tears. 

8.  Then  that  excellent  of  women, 
Damayanti,  beholding  Nala  in  that  plight, 
was  greatly  afflicted  with  sorrow. 

9.  Thereupon,  O  great  king,  Damayanti, 
who  was  dressed  in  a  red  garment,  wearing 
matted  hairs,  and  tainted  with  clay  and 
dust,  spoke  these  words  to  Vahuka : 

10.  •*  O  Vahuka,  did  you  ever  sec  any 
man,  who,  known  as  virtuous,  had  gone 
away  leaving  his  wife  asleep  in  the  woods  7 

11.  Who  excepts  that  righteous  Nala, 
could  ^o  away,  abandoning  his  beloved  and 
.unoffending  wife  in  the  woods,  when  she  was 
t>vertaken  by  fatigue  7 

12.  What  offence  did  I   give  to  that  ru- 
^r  of  the  earth  since  my  youth,  for  which  he 

15 


had  gorte  away  forsaking  me   in  the  woodsy 
while  I  was  overpowered  by  sleep  7 

13.  Formerly  I  had  selected  him  as  my 
lord,  rejecting  the  very  celestials.  There- 
fore how  it  was  that  he  should  abandon  his 
wife,  who  am  ever  devoted  and  dear  to  him, 
as  also  the  mother  of  his  children  7 

14.  He  had  taken  my  hand  ;  and,  before 
Xhe  6 re  and  in  the  presence  of  all  the  gods, 
he  had  pledged  that  he  would  truly  be  mine. 
But  where  now  was  that  pledge  gone  7** 

15.  O  chastiser  of  foes,  while  Dama* 
yanti  was  speaking  all  these,  tears  of  sor* 
row  flo'.ved  copiously  from  her  eyes. 

16.  When  Nala  saw  her  thus  oppressed 
with  sorrow,  he  also  shed  tears  from  his 
eyes,  which  were  black  like  those  of  the  ga- 
zelle, with  red  extremeties  ;  and  addressed 
her,  saying  i 

17.  **0  timid  one,  the  lofes  of  my  kingdom 
was  not  wrought  by  me.  It  was  done  by 
Kali,  on  whose  account  I  had  abandoned 
you  in  the  woods. 

18.  O  best  of  virtuous  ladies,  lon^  ago 
you  cursed  Kali,  while  you  were  living 
m  the  forest,  greatly  afflicted  with  sorroWi 
and  burning  in  grief  for  me  day  and  night. 

19.  Since  then  Kali,  burning  with  that 
curse,  was  living  in  my  body.  As  a  matter 
of  fact,  Kali,  burning  with  your  curse,  was 
always  dwelling  within  me,  as  fire  dwells 
withm  fire. 

20.  Now  he  had  been  vanmiished  by  my 
observances  and  devotion.  Therefore,  O 
auspicious  one,  there  will  be  an  end  of  ou.r 
sorrows, 

21.  O  you  of  round  hips,  leaving  me» 
the  wretched  one  had  gone  away.  It  is  for 
this  that  I  could  come  here.  Indeed,  in  my 
coming  here  1  have  no  other  object  than  to 
get  you  back. 

22.  O  timid  one,  is  it  possible  that  a 
lady,  forsaking  her  dear  and  devoted  lord, 
will  ever  select  a  second  husband  like  your* 
self  7 

23.  At  the  command  of  the  monarch, 
the  messengers  arc  roving  all  over  the 
world,  proclaiming  »that  the  daughter  o£ 
king  Bhima  would  surely  choose  a  second 
husoand. 

24.  And  like  an  unchaste  womah,  she 
would  choose  one,  worthy  of  her,  whomever 
she  likes.  Hearing  this,  the  royal  son  of 
Vangasura  had  arrived  here  with  all  speed," 

25.  Hearing  these  weepings  of  Nala, 
Damayanti  became  greatly  terrified;  and 
she.  trembling  with  fear,  end  with  folded 
hands,  spoke  these  wot'ds. 


fi4 


MAIIABIUAATA. 


Bamayanti  said  :— 

26.  O  ruler  of  the  Nishadhas,  O  blcased 
one,  it  behoves  you  not  to  suspect  any  fault 
111  me ;  for  I  have  selected  you  as  my  hus- 
band, discarding  all  the  celestials. 

^7.  With  a  view  to  bring  you  here,  the 
Brahmanas  had  gone  away  in  all  directions, 
(to  the  ten  points  of  the  horizon)  singing  my 
words,  composed  in  ballads. 

28.  At  length,  a  learned  Brahmana, 
known  by  the  name  of  Parnada,  found  you 
out,  O  monarch,  in  the  palace  of  Rituparna 
in  the  kingdom  of  Koshala. 

29.  It  was  after  hearing  his  words  and 
your  proper  answer  thereto,  that  I  devised 
this  project  in  order  to  receive  the  king  of 
the  Nishadhas  back. 

30.  O  ruler  of  the  earth,  O  foremost  of 
the  kings,  there  is  none  else  in  this  world, 
who  is  able  to  journey,  with  the  help  of 
steeds,  a  hundred  Yojanas  in  a  single  day. 

31.  O  lord  of  the  earth,  touching  these 
your  feet,  1  can  truly  swear  that  even  in 
thought  I  have  not  commited  any  sort  of 
crime. 

32.  Let  the  all-seeing  air,  that  always 
moves  about  the  whole  world,  take  away 
my  life,  if  I  have  committed  any  sin. 

-  33.  Let  the  sun  of  bright  ray?,  that 
always  travels  over  the  sky,  take  away  my 
life,  if  I  have  committed  any  sin. 

34.  Let  the  moon,  that  lives  in  the  heaU 
of  all  creatures  as  a  witness,  take  away  my 
life,  if  I  have  committed  any  sin. 

35.  Let  the  three  gods,  that  preside  over 
the  whole  of  the  three  worlds,  relate  the 
whole  history  truly ;  or  let  them  abandon 
me  to-day. 

Vrihadasliwa  said  :— 

36.  Thus  spoken,  the  wind-god  ad- 
dressed from  above,  saying,  *'0  Nala,  I  tell 
you  the  truth  that  she  had  not  committed 
any  sin. 

37.  O  monarch,  protected  by  Dama- 
yanti,  the  honour  of  your  family,  even  as 
the  wealth,  has  much  increased.  We  bear 
t^timony  to  this,  as  we  have  been  her  pro- 
tectors for  the  last  three  years. 

38.  This  unrivalled  project  was  planned 
hy  her  for  your  sake :  for,  except  you,  there 

'\%  no  other  person    in   this   world   who   can 
clear  in  a  single  day  an  hundred  Yojanas. 

39.  O  nrer  of  the  earth,  the  daughter 
of  king  Bhima  has  been  obtained  by 
vou  ;  as  also  you  have  been  obtained  by 
iBhaimi.  You  should  hold  no  doubt  about 
her  conduct.  Be  you  tmited  with  your 
consort.** 


40.  While  the  wind-god  was  thus  spff2^<- 
ing,  there  was  a  downfall  of  floral  showers  ; 
as  also  the  divine  kettle-drum  played,  and 
auspicious  breezes  b^an  to  blow. 

41.  O  son  of  the  Bharata  race,  seeing 
this  greatest  wonder,  king  Nala,  the  chasti- 
ser  of  foes,  threw  away  all  doubts  regard- 
ing the  character  of  Damayanti. 

42.  Thereupon  the  ruler  of  the  earth  put 
on  a  fresh  garment ;  and,  then  remembering 
that  king  of  serpents,  assumed  his  original 
form. 

43.  Beholding  her  husband  in  his  original 
form,  the  faultless  daughter  of  king  Bhima 
embraced  the  righteous  one,  and  wept 
bitterly. 

44.  King  Nala,  again,  embraced  the 
daughter  of  Bhima,  who  was  attached  to 
him  as  before  ;  as  well  as  he  embraced  his 
two  children  ;  and  thus  felt  great  satisfac- 
tion. 

45.  Thereupon  the  lady,  of  beautiful  face, 
and  of  large  eyes,  hiding  her  face  in  hi» 
bosom,  became  over-whelmed  with  grief, 
and  began  to  sigh  heavily. 

46.  That  foremost  of  men,  overwhelm- 
ed as  he  was  with  grief,  st->>d  in  silence  for 
some  time,  while  embrac'ir»|j  that  lady  of 
blameless  smiles,  who  herself  was  covered 
with  dust. 

47.  O  monarch,  thereupon  the  mother 
of  Vaidharbhi,  with  a  glad  heart,  informed 
king  Bhima  all  that  had  passed  between 
Nala  and  Damayanti. 

48.  The  great  king  said  in  reply  :  "To- 
morrow 1  shall  see  Nala  with  Damayanti 
by  his  side,  after  he  shall  have  sanctiHed 
himself  (by  bath  and  prayers).  Let  him 
dwell  in  peace  this  day." 

49.  O  king",  thereupon  the  happy  pair 
passed  the  night  at  ease,  relating  to  eacb 
other  the  past  events  oi  their  wanderings  in 
the  forest. 

50.  Both  the  princess  of  Vidharbha  and 
Nala  began  to  dwell  most  happily  in  the 
palace  of  king  Bhima,  desirous  to  make 
each  other  happy. 

51.  Tlien  in  the  fourth  year,  (after  his 
exile)  king  Nala  regained  his  wife,  and 
had  all  his  desires  satisfied  ;  and  thus  once 
more  he  enjoyed  the    highest  pleasure. 

52.  Damayanti,  on  the  other  hand, 
was  exceedingly  satisfied  to  recover  her 
husband,  even  as  the  fields  of  half-born 
seedlings  are  highly  benifited  to  receive  a 
shower. 

53.  When  the  daughter  of  the  king  had 
thus  regained  her  husband,  all  her  weari- 
ness had  disappeared,  as  well  as  all  her  an.x* 
ieties.      She    herself    became  elated  with 


VANA   PARVA. 


"5 


ioy,   and    blazed  forth  in  lier  native  beauty 
ike   the    night,   that  is  favoured  by  the  un- 
interrupted rbing  of  the  moon. 

Thus  ends  the  seventy  sixth  chapter ^ 
the  re-union  of  Nala  and  Damayanti,  in  the 
Nalopakhyana  of  the  Vana  Parva, 


CHAPTER     LXXVII. 

(xVALOPAKHYANA  PARVA)— 
Continued, 

Vrihadashwa  said:— 

1 .  The  king  Nala,  having  passed  that 
night  in  peace,  decked  himselfin  gay  orna- 
ments ;  and,  with  Damayanti  by  his  side, 
appeared  before  the  king  in  due  time. 

2.  Thereupon  Nala  sakited  his  father- 
in-law;  and,  after  him,  blessed  Damayanti 
also  saluted  Iter  father. 

3 — 5.  Illustrious  Bhima  received  him 
as  a  son  with  the  greatest  delight ;  as  also 
he  offered  him  due  respects,  and  consoled 
him  with  his  devoted  wife  in  words  suited 
to  the  occasion.  King  Nala,  on  the  other 
hand,  acknowledjjfed  the  honor  according 
to  rules,  and  offered  his  proper  services  to 
him  (father-in-law).  Thereupon  there  was 
a  great  uproar  of  joy  in  the  cit)*. 

6.  The  citizens  felt  great  delight  to  see 
Nala  returned.  The  city  also  was  gor- 
geously decorated  by  hoisting  flags,  stand- 
ards, and  floral  wreaths. 

7.  Moreover  the  streets  of  the  town  were 
well  watered  ;  ai)d  were  decorated  with  the 
garlands  of  flowers  and  various  other  orna- 
ments ;  as  also  flowers  were  piled  at  the 
doors  of  the  houses. 

8—9.  The  temples  of  gods,  too,  were 
adorned  with  flowers.  While  all  this  had 
happened,  the  foremost  king  Rituparna  be- 
came highly  gratified  to  hear  that  Nala, 
in  the  guise  of  Vahuka,  was  united  with 
Damayanti.  He  then  called  Nala,  the 
ruler  of  the  earth,  before  him  ;  and  begged 
his  pardon. 

-II.     He     again,    intelligent     as    he 


was,  asked  his  forgiveness  for  reasons 
more  than  one.  Thus  regarded,  the  ruler 
of  the  earth,  Rituparna,  who  was  excellent 
in  speech,  and  acquainted  with  the  real 
nature  of  things,  and  who  had  his  face 
struck  with  amazement,  addressed  the 
prince  of  the  Nishadhas,  saying;  **That 
you,  by  recovering  the  company  of  your 
consort,   have  obtained  greatest  delight. 

12.    O    prince  of  the  Nishadhas,  O  lord 
of  the  earth,   |>erhaps   I  had  not  done  any 


wrong  to  you,  whilst  you  were  living  in  my 
house  in  disguise. 

13.  If  I  have  done  any  wrong  to  you, 
with  or  without  my  knowledge,  pardon  me 
for  all  this." 

Nala  said :— 

14.  O  monarch,  you  have  not  done  me  the 
slightest  wrong.  Even  if  you  have  done 
any,  you  should  be  pardoned  in  every  way  ; 
for  it  excited  no  warth  in  me. 

15.  O  prince,  formerly  you  had  been 
my  friend  and  relative ;  and  hence  that  I 
should  find  enough  of  enjoyments  in  you. 
Indeed,  I  lived  with  you  most  happily  with 
all  my  desires  gratified. 

16.  O  king,  I  always  lived  in  your 
house  most  happily,  not  even  in  my  own 
house.  This  your  knowledge  about  horses 
now  rests  with  me. 

17.  O  monarch,  if  you  like,  I  may 
give  it  to  you."  Saying  this,  the  prince  of 
the  Nishadhas  macle  over  that  equestrian 
learning  to  king  Rituparna. 

18.  O  king,  the  royal  son  of  Vangasura 
accepted  that  horse-learning,  performing 
all  the  acts,  as  ordained  by  fate.  And 
having  thus  received  this  horse-knowledge, 
and  also  having  made  over  his  kill  in  the 
game  at  dice  to  the  prince  of  the  Nishadhas, 
he  went  to  his  own  city,  appointing  another 
charioteer  in  the  place  of  Vahuka. 

19.  O  monarch,  O  lord  of  the  earth, 
after  Rituparna  had  thus  gone  away,  prince 
Nala  did  not  remain  long  in  the  city  of 
Kundina. 

Thus  ends  the  seventy  seventh  chapter^ 
the  returning  of  Ritupurna  to  his  own 
city,  in  the  Nalopaknyana  of  the  Vana 
Parva, 


CHAPTER    LXXVIll. 

(NALOPAKHYANA  PARVA)— 
Continued. 

Vrihadashwa  said:— 

I.  O  son  of  Kunti,  the  prince  of  the 
Nishadhas,  having  lived  there  for  about  a 
month,  obtained  permission  of  Bhima,  and 
went,  with  a  small  number  of  attendants, 
to  the  country  of  the  Nishadhas. 

2 — 3.  That  agile  and  lofty-minded 
monarch,  who  was  swelled  with  rage,  en- 
tered the  country  of  the  Nishadhas  speedily, 
with  a  single  white  car,  sixteen  elephants, 
fifty  horse  and  six  hundred  infantry,  and 
thereby  he  trembled  the  whole  earth. 


U6 


MAHABflARATA. 


-  4.  Thereupon  the  heroic  son  of  Virasena, 
advancing  towards  Puskara  (his  brother), 
expressed  his  intention  to  play  at  dice ;  be- 
cause he  again  earned  vast  wealth. 

Nala  said  :— 

5.  •'  O  Puskara,  let  Djimayanti  and 
everything  else,  that  I  have,  be  my  stake  ; 
and  let  your  kingdom  be  3*ours. 

6.  Let  the  game  at  dice  begin  again  ; 
for  this  is  my  firm  resolution.  Be  you 
happy.  Let  us  stake  all  that  we  possess, 
as  well  as  our  lives. 

7.  To  stake  back  other's  possessions, 
that  is,  wealth  and  kingdom,  that  are 
already  won,  is  said  to  be  tlie  diief  virtue. 

.8.  I£  you  do  not  like  the  ^amt  at  dice, 
do  you  then  engage  yourself  m  the  play  at 
weapons.  Really,  O  king,  let  us  have 
peace  by  fighting  out  a  duel. 

9.  The  sages  have  laid  down  their  au- 
thority by  saying,  that  the  ancestral  king- 
dom should  be  obtained  under  any  circum* 
stance,  or  by  any  mean5. 

10.  O  Puskara,  do  you  choose  to-day 
•ne  of  these  two;  that  is,  do  vou  either 
game  at  dice,  or  bend  the  bow  in  battle. 

Vrihadashwa  said  :-- 

11.  Having  been  thus  addressed  by  the 
prince  of  the  Nishadhas,  Puskara,  with  the 
assurance  of  his  own  success,  answered  the 
king  smilingly. 

12.  "O  Naishadha,  by  good  fortune  you 
have  acquired  the  vast  wealth,  in  order  to 
stake  it  back  again.  Most  fortun;|tely  the 
adversity  of  Damayanti  has  come  to  an  end. 

13 — 14.  O  monarch,  O  mighty-armed 
one,  that  you  are  still  livinc^  with  your  wife, 
is  owing  to  your  crood  luck.  Indeed,  the 
daughter  of  king  phima,  decked  in  orna- 
ments, will  attend  me  with  all  the  wealth 
that  I  will  gain  from  you,  even  as  the 
Apsaras  wait  upoa  S^kra  ill  heaven.  O 
prince  of  the  Nishadhas,  do  I,  therefore, 
recollect  you,  and  expect  you  always. 

15 — 17.  To  play  at  dice  with  those  that 
are  not  my  relatives,  gives  me  no  pleasure. 
Having  this  day  obtained  the  hand  of  Dama- 
yanti, who  is  most  beautiful,  and  possessed 
of  blameless  features,  I  shall  think  myself 
very  lucky ;  for  she  is,  as  ever,  the  darling 
pf  n^y  heart,"  Having  heard  these  expres- 
sions of  that  infatuated  braggart,  king  Nala 
became  filled  with  rage,  and  desired  to 
i^ver  his  head' by  the  sword.  King  Nala 
smillingly,  though  his  eyes  were  red  with 
angef,  addressed  him,  saying  ; 

l8«  "Letus  begin  the  ptay^  Why  do.yoo 
qp^k  thus  now?  Yoii  wilL  speak  in  an^* 
way  you  like>  after  yoii.sball  havob*  dirf^ibted 


me   at    dke."     Thereupon    the    garebling 
began  between  Puskara  and  Nala. 

19.  Puskara,  who  had  even  staked  bis 
own  life,  was  defeated  at  a  single  throw  by 
Nala  ;  and  thus  he  lost  all  his  wealth  and 
treasures. 

20.  The  king,  having  defeated  Puskara, 
laughingly  said  to  him  :  ''This  entire  king- 
dom is  now  undisputedly  mine.  The  thorns 
(the  enemies)  are  aU  destroyed. 

21.  O  worst  of  kings,  now  you  are  not 
able  even  to  have  a  look  of  Vaidharbhi^  0 
foolish  one,  you  are  now  reduced  to  her 
slave  with  your  family. 

22.  That  formerly  I  was  defeated  by  you, 
was  iK>t  wrought  by  you.  That  act  was  done 
by  Kali ;  and  it  was  not  you,  that  did  so.  0 
stupid  one,  this  you  do  not  understand. 

23.  I  trill  never  attribute  the  faults,  com- 
milled  by  others,  to  you.  Indeed,  do  you 
live  happily.     I  grant  you  your  life. 

24.  As  before,  I  give  you  your  por« 
tion  of  the  whole  kingdom.  O  hero,  the 
amount  of  my  love  for  you  is  doubtlessly 
the  same  as  before. 

25.  O  Puskara,  the  fratenial  love,  that 
I  entertain  for  you,  will  never  decrease.  You 
are  my  brother.  Do  you  live  for  a  hundred 
years." 

26.  Having  thus  accosted  his  brother, 
Nala  of  undaunted  courage  embraced  him 
repeatedly,  and  asked  him  to  go  to  his  own 
city. 

27.  O  king,  having  been  thus  consoled 
by  the  prince  of  the  Nishadhas,  Puskaia 
then,  with  folded  hands,  saluted  and  an* 
swered  that  virtuous  prince,  saying  : 

28.  "O  prince,  let  your  fame  be  immorlfll; 
and  do  you  live  at  peace  for  ten  thousand 
years,  for  you  have  given  to  me  both  life 
and  shelter.'* 

29.  O  monarch,  having  been  thus 
honoured  by  the  king  (his  brother,  Nala), 
Puskara,  gratified  at  heart,  then  repair^ 
to  his  own  city  aitendend  by  his  relatives, 
after  he  has  passed  about  a  month  with  his 
brother. 

30.  O  foremost  of  men,  also  attended 
by  a  great  force  and  humble  servants,  Pus- 
kara went  away ;  and  he  looked  like  the 
resplendent  sun  in  appearance. 

31.  After  having  settled  Puskara,  and 
enriched  and  delivered  him  from  all  anxie- 
ties, the  blessed  prince  entered  his  own 
palace,  most  gorgeously  decorated. 

32.  After  having  entered  the  palace^ 
the  prince  of  the  Nishadhas  consoled  all  the 
citizens,  who,  as  well  as  the  subjects  front 
the  country,  again,  gready  expressed  their 
gftfislaclfoo. 


VANA    PaRVA. 


tT7 


33.  All  the  officers  of  fifovernraent, 
headed  by  their  minister,  addressed  him 
with  folded  hands,  saying:  "O  king,  really 
we  are  all  glad  to-day  both  in  the  city  and 
the  country,  even  as  the  gods  themselves, 
after  having  obtained  their  chief  of  a  hun- 
dred sacrifices  for  worship." 

Thus  ends  the  seventy  eighth  chapter^ 
Nala's  victory  over  Puskara  at  dice  and 
Puskara's  arrival  at  his  own  city,  in  the 
Nalopakhyana  of  the  Vana  Parva, 


CHAPTER    LXXIX. 

(NALOPAKHYANA  PARVA)— 
Continued, 

Vriliadashwa  said  :— 

1.  When  the  great  festivities  began  in 
the  city  which  was  full  of  joy,  the  king  with  a 
large  army  brought  Damayanti  (back  to  his 
capital.) 

2.  Her  father,  that  slayer  of  hostile 
heroes,  Bhima  of  great  prowess  and  of  high 
Sbtil,  also  havii^  honoured  her  duly,  sent 
Damayanti  (to  her  husband's  palace). 

3.  On  the  arrival  of  the  Vidharbha  princess 
accompanied  by  her  son  and  daughter,  king 
Nala  passed  his  days  in  great  happiness, 
like  the  chief  of  the  celestials  in  the  Nan- 
dana  (garden). 

4.  The  greatly  illustrious  king,  having 
regained  his  kingdom,  and  becoming  famous 
amongst  the  kings  of  the  Jamvudwisa, 
began  once  more  to  rule  it. 

5.  He  duly  performed  many  sacrifices 
with  large  Oakshinas  to  the  Brahmanas. 
O  great  king,  you,  too,  with  your  relatives 
and  friends,  will  soon  perform  many  sacri- 
fices. 

6.  O  foremost  of  men,  O  best  of  the 
Bharata  race,  that  conqueror  of  the  hostile 
cities,  Nala,  thus  fell  into  great  distress  in 
consequence  of  his  playing  at  dice. 

7.  O  ruler  of  the  earth,  Nala  alone 
suffered  such  great  and  terrible  distress  ; 
but  he  regained  his  lost  glory. 

8-  O  son  of  Pandu,  you,  however,  with 
Krishna  (Draupadi)  and  your  brothers, 
sport  here  in  this  g^eat  forest,  with  your 
heart  fixed  on  virtue. 

9.  O  king,  what  cause  is  there  for  your 
sorrow,  when  you  are  always  mixing  with 
the  gr^^tly  exalted,  Brahmanas  learned  in 
the  Vedas  ? 

-   10.     To    recite     the     history    of     Naga 
Karkotaka,   of   Damayanti,  -of  Nala^  and  of 


the  royal  ^age  Rttuparna,   is.  destructive  of 
evil  (Kali). 

11.  O  undeterioraling  one,  O  ruler  of 
men,  this  history,  which  is  destructive  of  evil 
(Kali),  is  capable  of  comforting  persons  like 
you,  when  they  hear  it. 

12.  Considering  that  human  exertion  is 
always  futile,  you  should  joy  or  grieve  at 
prosperity  or  adversity. 

13*  O  great  king,  hearing  this  history^ 
be  comforted.  Do  not  grieve.  You  shoul4 
not  be  aggrieved  at  calamity. 

14.  Reflecting  on  the  caprice  of  fate  and 
futileness  of  human  exertions,  men  of  self- 
possession  never  allow  themselves  to  be 
aggrieved. 

15.  Those  who  recite  the  great  histony 
of  Nala,  and  those  who  often  hear  it  art 
never  touched  by  calamity. 

16.  He,  who  hears  this  excellent  and  old 
history,  gets  all  his  desires  fulfilled,  and  ob- 
tains wealth,  and 

17*  Sons,  grandsons,  animals,  a  high 
position,  health  and  joy.  There  is  no  doubt 
m  this. 

18.  O  king,  the  fear,  that  you  entertain 
that  some  one  would,  a^ain  summon  you  to 
play,  I  shall  dispel. 

19.  O  greatly  powerful  hero,  O  son  of 
Kunti,  I  am  an  expert  in  the  science  of  dice« 
I  am  pleased  with  you ;  learn  it  from  me^  I 
shall  tell  it  to  you. 

Vaiahampayana  said  :— 

20.  Thereupon  with  great  joy  the  king 
(Yudhisthira)  thus  spoke  to  Vrihadashwa, 
"  Orexalteed  one,  I  desire  to  learn  the  science 
of  dice  friora  you." 

21 .  Thereupon  he  taught  the  science  to 
the  illustrious  son  of  Pandu.  Having  taught 
it,  the  great  ascetic  went  to  Aswasira  to 
bathe* 

22.  When  Vrihadashwa  had  gone  awayi 
he  (Yudhisthira)  heard  that  the  son  of  Pritha 
Savyashachi  ( Arjuna)  was  engaged  in  severe 
asceticism,  living  on  air. 

23.  He  heard  this  from  the  greatly  in n 
telligent  Brahmanas  and  ascetics  who  came 
to  him  from  various  directions  and  fironx 
places  of  pilgrimage,  from  mountains  anc) 
forests. 

24*  He  heard  that  the  mighty  Partha 
(Arjuna)  was  engaged  in  such  fearful  asc^- 
ticism  that  none  else,  before  him,  had  don<$ 
it. 

25.  He  heard  that  Ohananjaya  Partha 
(Arjuna)  engaged  in.  asceticism^  observe 
ing,  vows  of  silence  and  deep  in  meditation'^ 
appeared  like  the  blazing  deity,  Dharma, 


us 


MAIIABIIAKATA. 


26.  O  kingr,  having  heard  that  his  belov- 
ed brother,  the  son  of  Kunti.Yaya  (Aryuna) 
w.is  thus  dndergoing  asceticism  in  the  great 
forest  Yudhisthira  began  to  grieve. 

27.  Thus  burning  in  grief,  Yudhisthira 
sought  consolation  in  the  great  forest  and 
talked  with  the  Brahmanas  learned  in  all 
Shastras. 

Thus  ends  the  seventy -ninth  chapter,  the 
departure  of  Vrthadashwa,  in  the  Nalo- 
pakhyana  of  the  Vana  Parva, 


CHAPTER     L  XXX. 
(TIRTHAYATRA  PARVA). 

Janamejaya  said  :— 

1.  O  exalted  one,  when  my  great-grand- 
father,   the    son    of    Pritha  (Arjunaj    had 

fone  away  from  the  Kamyaka,  what  did  the 
'andavas  do  in  the  absence   of  Savyasachi 
(Arjuna)? 

2.  It  appears  to  me  that  that  great  bow- 
man and  the  victor  of  armies  (Arjuna)  was 
their  refuge,  as  Vishnu  was  that  of  the 
Adityas. 

3.  How  did  my  great-grand-fathers  pass 
their  time  in  the  forest  deprived  as  they 
were  of  the  company  of  that  hero  who  was 
equal  to  Indra  in  prowess  and  who  never 
turned  his  back  in  a  field  of  battle  ? 

Vaishampayana  said  :— 

4.  O  child,  when  the  greatly  powerful 
Pandava,  (Arjuna)  had  gone  away  from  tlie 
Kamyaka,  the  sons  of  Pandu  were  tilled 
with  sorrow  and  grief. 

S  The  Pandavas  all  became  depressed 
and  looked  like  pearls  unstrung  from  a 
garland  or  like  birds  shorn  of  their  wmgs. 

6.  Without  the  presence  of  that  hero  of 
spotless  deeds,  that  forest  looked  like  the 
Chaitraratha  forest  deprived  of  the  presence 
of  Kuvera. 

7.  O  Janamejaya,  in  his  absence,  those 
foremost  of  men,  the  Pandavas.  contmued  to 
Hve  in  the  Kamyaka  in  great  cheer lessness. 

8  O  best  of  the  Bharata  race,  those 
powerful,  great  car-warriors  killed  with  pure 
fnon-poisonous)  arrows  vanous  kmds  of 
sacrificial  animals  for  the  Brahmanas. 

rt  Those  chastisers  of  foes,  those  fore- 
mSst  of  men  daily  killed  wild  animals, 
and  after  properly  sanclifymg  them,  they 
offered  them  to  the  Brahmanas. 

to.  O  king,  after  the  departure  of 
Dhananjaya  (Arjuna)  thus  did  they  hve 
there,  filled  with  sorrow  and  wuh  cheerless 

heaiU 


11.  Panchali  (Draupadi)  in  particular 
remembered  her  third  husband,  and  shcthns 
spoke  to  the  anxious  chief  of  the  Pandavas 
(Yudhisthira), 

Draupadi  said:*- 

12.  Arjuna  with  two  hands  is  equal 
to  Arjuna  of  many  hands  ;  in  the  absence 
of  that  foremost  of  the  Pandavas,  this  forest 
does  not  at  all  look  charming  to  me. 

13.  Wherever  I  cast  my  eyes,  I  see  this 
earth  as  if  it  is  empty.  This  forest,  with  its 
blossoming  trees  and  with  its  so  many 
wonders, 

14.  Docs  not  appear  to  me  charming 
in  the  absence  of  Savyasachi  (Arjuna).  He 
is  (ill  color)  like  a  mass  of  blue  clouds,  he  is 
in  prowess  like  a  mad  elephant. 

15.  In  the  absence  of  that  lotus-c>'ed 
hero,  the  Kamyaka  does  not  at  all  look 
charming  to  me.  Remembering  Savjra- 
sachi,  the  twane  of  whose  bow  sounds  like 
the  roars  of  thunder,  I  do  not  fed  any 
peace  of  mind. 

Vaisliainpayana  said  :— 

16.  O  great  king,  hearing  her  thus 
lament,  that  slayer  of  hostile  heroes,  Bhiraa- 
sena,  thus  spoke  to  Draupadi. 

Bhima  said  :— 

17.  O  blessed  lady,  O  beauty  of  slender 
waist,  the  pleasing  words  you  say  are  as 
delightful  to  my  mind,  as  the  drinking  of 
ambrosia. 

18 — 19.  (Without  him), — whose  arms  are 
long,symmetrical, stout  and  mace-like,  which 
are  round  and  marked  with  the  scars  of  ll)e 
bow-strings,  which  arc  graced  with  the  bow, 
the  sword  and  the  other  weapons,  encircled 
with  golden  bracelets,  like  two  five-headed 
snakes, — without  that  foremost  of  men,— 
the  sky  seems  to  have  lost  the  sun. 

20.  (Without  him>,— relying  on  which 
mighty-armed  hero  the  Panchalas  and  the 
Kurus  do  not  fear  even  the  various  power- 
ful celestials, 

21.  Relying  on  the  prowess  of  the  arms 
of  which  illustrious  hero,  wc  all  consider  our 
enemies  vanqubhed  and  the  earth  (already) 
acquired, 

22.  Without  that  heroic  Falguni 
(Arjuna),  I  do  not  get  peace  of  mind  in  the 
Kamyaka.  1  behold  all  directions  as  empty 
and  covered  with  darkness. 

23.  Wherever  I  cast  my  eyes,  I  see  the 
earth  as  if  she  is  empty. 

Vaishampayana  said  :— 

Thereupon  the  son  of  Pandu.  Nakula,  thut 
spokcwUh  kb  voice  choked  with  tcan. 


YANA  i»ARVA. 


119 


Kakula  said  :— 

24.  (Without  him>  whose  excellent  deeds 
in  battle  are  talked  about  even  by  the  gods, 
without  that  best  of  warriors,. what  pleasure 
can  be  here  in  this  forest  ? 

25.  Without  him)  who,  fjoing;  to  the 
northern  regions,  conquered  in  battle  hun- 
dreds of  greatly  powerful  Gandharva  chiefs 
and  obtained  greatly  effulgent  horses 

26.  Of  the  Tittiri  and  Kalamasha 
species,  ?*11  possessing  the  speed  of  the 
wind,  which  were  all  presented  by  him  to 
his  brother  out  of  the  love  he  bore  for  him 
at  the  great  Rajshuya  sacrifice. 

27.  Without  that  great  bowman,  the 
younger  brother  of  Bhima,  without  that 
celestial -like  hero,  I  do  not  any  longer 
desire  to  dwell  in  this  Kamyaka. 

Sahadeva  said :-~ 

28 — 31.  O  king,  O  descendant  of  Bha- 
rata,  seeing  his  bed  of  grass  empty  in  our 
hermitage  without  that  Jishnu,  who,  having 
vanquished  powerful  warriors  in  battle,  won 
wealth  and  virgins  and  brought  them  to  the 
king  at  the  lime  of  the  great  sacrifice,  without 
that  immeasurably  effulgent  hero, who  having 
vanquished  single-handed  all  the  Yadavas 
took  possession  of  Suvadra  with  the  con- 
sent of  Vasudeva  (Krishna),  wh  ^  having 
invaded  the  kingdom  of  the  illustrious 
Drupada,  gave  to  the  preceptor  Drona  his 
tuition-fee  by  securing  for  him  half  of 
Drupada 's  kingdom,  my  mind  by  no  means 
gets  any  consolation. 

32.  O  chastiser  of  foes,  to  go  away  from 
lhi5  forest  to  some  other  forest  is  what  I 
would  prefer,  for  in  the  absence  of  that  hero 
this  forest  can  by  no  means  be  delightful. 

Thus  ends  the  eightieth  chapter,  lamen- 
iation  for  Arjuna^  in  the  Tirthayatra  of  the 
Vana  Parita. 


CHAPTER  LXXXI. 

(TIRTHAYATRA  PARVA)— 
Continued^ 

impayana  said  :— 

1.  Having  heard  these  words  of  his 
brothers  and  Krishna  (Draupadi)  who  were 
all  anxious  for  Dhananjaya,  Dharmaraja 
became  absent-minded. 

2.  fAt  that  time)  he  saw  (before  him) 
the  celestial  Rishi  Narada,  bla2ing  with 
Bramha  effulgence  and  resembling  a  fire 
flaming  up  for  the  sacrifice. 

3.  Seeing  him  arrived,  Dharmaraja 
(Yudhisthira)  with  his  brothers  stood  up  and 
duly  worshipped  the  iUustrknas  one. 


4.  Endued  with  biasing  effulgence  the 
handsome  chief  of  the  Kurus,  surrounded 
by  his  brothers,shone  like  Satakratu  (Indra) 
surrounded  by  the  celestials. 

5.  In  obedience  to  the  dictates  of  Dharma 
Jagmaseni  (  Draupadi  )  did  not  abandon 
the  sons  of  Pritha,  and  is  adhered  to  her 
husband,  as  Savitri  to  the  Vedas  or  the 
rays  of  the  sun  to  the  Meru  (mountain). 

6.  O  sinless  one,  having  received  their 
worship,  the  exalted  Rishi  Narada  comfort- 
ed the  son  of  Dharma  (Yudhisthira)  in  pro- 
per words. 

7.  He  thus  Spoke  to  the  high-souled 
Dharmaraja  Yudhisthira,  "  O  foremost  of 
virtuous  men,  tell  me  what  you  seek  and 
what  I  can  give  you." 

8.  Then  the  son  of  Dharma,  the  king 
(Yudhisthira), bowing  (to  the  Rishi)  with  his 
brothers,  thus  spoke  with  joined  hands  to 
Narada,  the  revered  of  the  celestials. 

Yudhisthira  said  :— 

9.  O  highly  exalted  one,  O  worship- 
ped of  all  the  worlds,  O  Rishi  of  excel- 
lent vows,  when  you  are  pleased  with  me,  I 
consider  that  ail  my  wishes  are  gratified 
through  your  grace. 

10.  O  sinless  one,  O  foremost  of  Rishis, 
I  and  my  brothers  deserve  (to  receive)  your, 
favours.     You  ought  to  dispel  my  doubt. 

IX.  You  should  tell  me  in  detail  what 
merit  is  obtained  by  him  who  tavels  over 
the  world  with  the  #esire  of  seeing  the 
Tirthas  and  sacred  shrines. 

Narada  said  •— 

12.  O  king,  hear  with  attention  what 
was  heard  by  the  intelligent  Bhisma  from 
Pulastya.     Hear  all  that  m  detail. 

13.  Formerly  that  foremost  of  virtuous 
men  Bhisma,  when  observing  the  Pitrya 
vow,  lived  on  the  banks  of  the  Bhagirathi 
with  the  Rishis. 

« 

14.  O  king,  O  highly  exalted  one,  it  was 
a  delightful  and  sacred  region,situated  on  the 
source  of  the  Ganges  and  frequented  by  the 
celestials  and  the  Gandharvas. 

15.  That  gfreatly  effulgent  hero  (Bhisma) 
gratified  the  Pitris,  the  celestials  and  the 
Rishis  with  offering  oblations  to  them 
according  to  the  rites  ordained  in  the 
Shastras* 

16.  One  day  when  the  j^eatly  illustrious 
one  was  thus  engaged  (m  observing  his 
vow),  he  saw  that  foremost  of  Rishis,  Pulas- 
tya of  wonderful  appearence. 

17.  Seeing  that  austere  ascetic,  as  if 
blazing  with  prosperity',  he  beckme  exceed- 
ingly glad  ana  was  filled  with  great  wonder. 


t20 


MAUABIIAAAtlC. 


t8.  O  descendant  of  Bharita, '  then  that 
foremost  of  virtuous  men.  Bhisntai  worships 
pcd  according  to  the  rites  of  the  ordinance 
that  highly  exalted  Rishi  wiio  hkd  already 
arrived. 

19.  Purifying  himself,  and  makmg  his 
mind  exceedingly  attentive  and  also  taking 
the  i4rg'/iy/i  on  his  head,  he  loudly  uttered  his 
name  near  that  foremost  of  fUshis. 

26.  *'  O  Rishi  of  excellent  vows,  be 
blessed ;  I  am  Bhisma,  your  servant.  At 
the  very  sight  of  yours  I  am  cleansed  of  all 
my  sins." 

31.  O  great  king,  O  Yudhisthira,  havitig 
said  this,  that  foremost  of  virtuous  men, 
Bhisma,  re<i  training  his  speech  .stood  (before 
the  Rishi)  in  silence  and  with  joined  hands. 

22w  Seeing  that  foremost  of  the  Kuru 
race,  Bhisma,  rendered  emaciated  by 
the  observance  of  vows  and  the  study 
of  the  Vedas,  the  Rishi  became  exceedingly 
pleased. 

Thus  ends  the  eighty  fit  si  chapter,  the 
€Vloquv  df  Narada,  tn  the  Tirthayatra  of 
the  vanaParva, 


CHAPTER  LXXXII. 

(TIRTHAYATRA  PARVA)- 
Continued, 

Fnlastja  said  :— 

1.  O  hero  of  excelletit  vows,  learned  in 
the  percepts  of  virtue.O  greatly  exalted  one, 
I  am  much  pleased  with  your  humility,  self- 
control  and  truth. 

2.  O  sinless  one,  O  son,  it  is  for  the 
virtue  which  you  have  acquired  from  your 
j[reat  regard  and  respect  for  your  forefathers 
tliat  you  have  been  able  to  see  me  and  that 
I  have  been  so  pleased  with  you. 

3.  O  Bhisma,  my  eyes  can  oenetrate 
into  every  thing.  Tell  me  what  1  can  do 
fbr  you.  O  foremost  of  the  Kuru  race,Q  sln- 
Ifess  (me,  I  shall  grant  you  whatever  you 
will  ask  from  me. 

Bhisma  gaid:— 

•  4.  O  greatly  exalted  one,  O  worslup- 
ped  df  all  the  world,  when  you  are  pleased 
wifth  me  and  when  I  have  got  a  sight 
of  jfou,    I   consider  myself   crowned  with 

!|uccess. 

t  5.  O  foremost  of  all  virtuous  men,  tf  I 
have  deserved  yoor  favour,  you  will  lundly 
dispel  my  doubts ;  I  shall  describe  them  to 
you. 

6.    O  exalted  one,  I  have  some  religious 


doubts 


Titibua.     1    desire    t^ 


hear  you.    Tell  me  separatefy  of  (eadi)  l£ 
detail. 

7.  O  celestial -like  one,  O  Brahmana. 
Rishi,  what  virtue  is  derived  by  him  who 
travels  over  the  eaith, (seeing*  sacred  placesl? 
Tell  me  thb  with  certainty. 

Pulaetya  said  :— 

8.  O  son,  listen  to  me  with  an  attentive 
mind.  I  shall  tell  you  the  virtues  which 
are  derived  in  tirthas  that  are  the  refugol 
of  the  Rishis. 

9.  He,  whose  hands,  feet,  mind,  learn- 
ing, asceticism  and  deeds  are  under  proper 
control,  enjoys  the  fruits  of  Tirthus. 

10.  He,  who  has  ceased  to  accept  gfifl^ 
who  is  contented  with  little  and  who  b  free 
from  pride,  enjoys  thfe  fruits  of  Tirthas, 

11.  He  who  is  free  from  sins,  who  acts 
without  desire,  who  eats  light  food,  who  has 
conquered  his  passions.and  who  is  free  from 
all  sms,  enjoys  the  fruits  of  Tirthas, 

12.  O  king  of  kings,  he  who  is  free  from 
anger,  who  is  truthful,  who  b  firm  in  his 
vows,  and  who  considers  all  creatures  as  bis 
own  self,  enjoys  the  Iruits  of  Tirthas. 

13.  The  Rishb  have  told  in  due  order 
the  sacrifices  and  also  their  fruits  to  be 
obtained  here  (in  this  birth)  and  hereafter 
(in  the  next  birth). 

14.  O  ruler  of  earth,  the  poor  cannot 
perform  these  sacrifices,  for  the  sacrifiees 
require  many  materials  and  various  things 
in  large  quantities. 

15.  These  (sacrifices)  can  therefore  be 
performed  by  the  kings  and  also  by  the 
men  of  wealth  and  affluence.  They  cannot 
be  performed  by  men  without  wealth,  and 
without  friends,  and  by  men  destitute  o! 
means  and  destitute  of  friends. 

16.  O  ruler  of  men,  O  best  of  wanriorSf 
I  shall  now  tell  you  about  that  which  can  be 
performed  by  the  poor,  and  the  fruits  of 
which  areepual  lo  those  sacr^  onesof 
sacrifices. 

17.  O  foremost  of  the  BHarata  race. 
visiting  Tirthas,'  which  are  sacred  and  which 
are  a  great  mystery  of  the  Rishis,  b  evee 
superior  to  the  sacrifices. 

18.  He  b  called  poor  who,  having;  gone 
to  a  Thirthay  does  not  fast  for  three  nights, 
and  Who  dofestiot  give  away  gold  and  Icine 
(in  charity). 

19.  One  does  not  acquire  so  much  vir- 
tue in  Agnishtora  and  other  sacrifiots  fuH 
of  large  Dakshinat^  as  he  acquires  by 
visiting  a  Tirtka, 

ao.    There  b  in  the  woHd  of  meo  that 
Tirtka  of  the.|^  of  |pods^whichtsodebr«ted 


VANA   PARVA. 


lit 


all  over  the  three  worlds  and  which  h  known 
by  the  name  of  Pushkara.  One  (who  goes 
there)-  becontes  equal  to  that  greatly  exalted 
deity  (the  god  of  gods). 

21.  O  high-minded  one»  O  descendant 
of  Kuru,  at  the  three  Sandhas,  there  are  al- 
ways present  hundred  thousand  millions  of 
Tirthas  in  Pushkara, 

22.  O  lord,  the  Adityas,  the  Vasus, 
the  Rudras.  the  Sadhyas,  the  Marutas,  the 
Gandharvas,  and  the  Apsaras  are  always 
present  there. 

23.  O  great  king,  it  was  there  that  the 
Devas,  the  Danavas  and  the  Bramharsis, 
after  performing  their  ascetic  devotions, 
acquired  great  virtues  and  final  divinity. 

24.  The  sins  of  the  intelligent  man  are 
an  cleansed,  even  if  he  mentally  thinks  of 
Pushkara,     He  is  adored  even  in  heaven. 

25.  O  great  king,  the  lotus-seated,  illus- 
trious Grand-Sire  always  dwells  in  great 
pleasure  in  this  Tiriha, 

26.  O  greatly  exalted  one,  it  was  for- 
merly in  Pushkara  that  the  celestials  with 
the  Rishis,  having  acquired  great  virtue, 
finally  obtained  the  highest  success. 

27.  The  wise  men  say  that  those  that 
bathe  in  it  in  honour  of  the  Pltris  and  the 
celestials  obtain  ten  times  the  fruits  of  the 
AsToamedha  sacrifice. 

28.  O  Bhisma,  he,  who,  going  to  the  for- 
est of  Pushkara^  feeds  but  only  one  Bram- 
hina,  becomes  by  his  that  act  happy  here 
and  hereafter. 

29.  He,  who  supports  himself  on  vege- 
tables, roots'  and  truits,  may  very  well 
offer  such  food  to  the  Bramhanas  with  due 
regard  and  without  any  disrespect. 

30.  O  foremost  of  kings,  the  wise  men 
obtain  by  it  the  fruits  of  the  Aswamedha 
sacrifice.  Amongst  the  Bramhanas,  Ksha 
tryas,  Vaisyas  and  Sudras, — 

31.  Those  that  are  high-souled  are  freed 
from  the  bondage  of  rebirth,  if  they  bathe  in 
it.  Especially  he  who  goes  to  Pushkara 
in  the  full -mo  jn  on  the  ^month  of)  Karti- 
keya, 

32.  That  man,  obtains  everlasting  regions 
in  the  abode  of  Bramha.  He  who  thinks 
of  Pushkara,  morning  and  evening  with 
joined  hands, 

33.  O  descendant  of  Bharata,  practical* 
ly  bathes  in  all  the  tirthas.  Whatever  sins  a 
man  or  a  woman  commits  from  his  and  her 
birth, 

34.  Are  all  destroyed  at  the  very  moment 
he  or  she  bathes  in  Pushkara*  As  the 
slayer  of  Madhu  is  the  origin  of  all  the 
celesttals, 

16 


35.  Soi$,0  king,  Pushkara  called  the 
origin  of  all  the  tirthas.  He  who  lives  at 
Pushkara  for  twelve  years  in  purity, 

36 — 37.  Acquires-  nil  the  merits  of  per- 
forming sacrifices,  and  goes  to  the  region  of 
Brahma.  He  who  performs  tiie  sacred 
Agnihotra  for  one  hundred  years  acquires 
the  same  merit  as  he  who  lives  only  one 
month  of  Kartikaya  in  Pushkara, 

38  There  are  three  white  hills  and  three 
springs  (in  Pushkara),  We  do  not  know 
why  they  are  known  by  the  name  of  Push* 
kara  from  the  remotest  time, 

39.  It  is  very  difficult  to  go  to /'KsAifearrt  ; 
it  is  very  difficult  to  undergo  asceticism  at 
Pushkara  ;  it  is  \^ty  difficult  to  give  away 
in  charity  at  Pushkara. 

40.  Having  lived  for  twelve  nights  at 
Pushkara  with  regulated  diet  and  regulated 
food  and  having  walked  round  it,  one  goes 
to  yambu  marga, 

41.  He  who  goes  to  ih^  J ambu  marga 
which  is  frequented  by  the  celestial  Rishis 
and  the  Pitris,  obtains  the  fruits  of  a  horse* 
sacrifice  and  fulfilment  of  all  his  wishes. 

42.  He  who  lives  there  for  five  nights 
has  his  soul  cleansed  of  all  sins.  He  does 
not  meet  with  any  distress  ;  he  obtains  the 
highest  success. 

43.  O  great  king,  leaving  yambn  fnarga 
one  g«>es  to  the  Tandulikasrama,  He  who 
goes  there  never  meets  with  any  disaster, 
but  goes  to  the  region  of  Brahma. 

44.  O  king,  he  who  goes  to  Agastya's 
lake  and  engages  himself  in  the  worship 
of  the  Pitris  and  the  celestials,  fasting  there 
for  three  nights,  obtains  the  fruits  of  per- 
forming Angishtama. 

45.  He  who  (going  there)  lives  on 
vegetables  or  fruits  acquires  the  state  of 
Kumara,  One  should  then  go  to  the  her- 
mitage of  Kansa,  worshipped  by  the  whole 
world. 

46.  O  best  of  the  Bharata  race,  it  was  a 
sacred  and  holy  forest  from  the  remotest 
time.  As  soon  as  one  enters  it,  he  is  cleansed 
of  all  his  sins. 

47.  He,  who  wilh  related  diet  and 
vows  worships  here  the  Piiris  and  the  celes- 
tials, obtair»  the  fruits  of  performing  sacri- 
fices and  fuUfilment  of  all  his  wishes. 

48.  Having  walked  round  it,  ohe  shoiild 
go  where  Yayati  fell.  This  gives  that  man 
fruits,  obtained  by  the  performance  of  a 
horse -sacrifice. 

49.  One  should  then  %6  Co  Mohakala  with 
regulated  diet  and  vows.  Having  bath^ 
in  the  Kati  thirtha,  he  obtains  the  fruit  of  4 
horse- sacrifice  • 


iM 


MAI1AB114RATA. 


50.  The  vtitdotis  man  then  should  go  to 
1^  ^ifika  KiiSthanii,  4he  husband  of  Uroa, 
which  is  ^nown  all  over  the  three  worlds  by 
thetiaxneiof  Yadravata, 

5t.  Going  there  he  beholds /sAtfita  and 
obtains  the  fruit  of  (giving  away)  one  thou- 
sand kine.  Through  the  grace  of  Mahadeva 
(Siva),  he  obtains  i\\e  state  of  Ganapaiya. 

52.  That  foremost  of  man  becomes 
bl^ed  with  prosperity,  peace  and  highest 
grace.  Going  to  the  river  Ndtmada  which  is 
eddorated  s3l  over  the  three  worlds, 

53.  He  obtain^  the  fruit  of  Apttshtoma 
by  offering  oblations  to  the  Pitris  and  the 
celestials.  Going  to  the  southern  sea,  he 
who  practices  Bramhacharja  and  conquers 
his  passions 

54.  Obtains  the  fruit  of  Agnishtama  and 
ascends  to  heaven.  Going  to  Channanwati 
with  regulated  diet  and  vows,  he  obtains  at 
the  command  of  Rantideva  the  fruit  of 
Agnishtoma  sacrifice. 

55-  O  virtuous  kfng,  O  YudhistWra,  he 
should  then  go  to  the  ^on  of  Himavata, 
named  Arvuda,  where  there  is  a  hole 
through  the  earth  from  anpient  day^, 

56.  There  is  the  hermitage  of  Vashesta, 
cdebrated  over  the  three  worlds.  He  who 
lives  there  only  for  one  night  obtains  the 
rnerit  of  giving  away  one  thousand  kine. 

57-    O  ruler  of  xnen,  O  foremost  of  men, 

te  -who  leading  the    life  of  a  Bramhachari 
athes  in  the  Pinga  iirtha  obtains  the  merit 
of  giving  away  one  hundred  ICa/nla  kine. 

58.  O  King  of  kings,  thence  one  should 

?o  to  that  excdlcnt  Tirtha  called  Pravasha  ; 
lutasana  (Ag^i)  himself  is  always  present 
there. 

59.  O  hero,  he  is  the  mouth  of  the  celes- 
tials, and  has  wind  for  his  chariot.  If  a  man 
bathes  in  this  Tirtha  with  subdued  mind,  he 
becomes  pure. 

60..  That  man*obtatns  the  fruity  of  per- 
forming AgnisHoma  or  Aiiratha  s^^rrinces. 
One  shou£a  then  go  to  the  place  where  river 
Sarasviaii  mixes  with  the  ocean. 

61.  He  who  goes  there  c^i^ins  the  friiit 
giving  aw;iy  one  thousand  kine  and  ac- 
il^iv^oko  beaven.  O  best  of  the  Bharata 
race,  he  ahvays  biases  Kke  the  fire. 

.!6«i..  Me  who  bathes  \n  the  Tt'Hka  offhe 
flhidf  of  water  with  subdued  mind  and  Hves 
ihoce  tlu«ern^ht«8nd  offek^  oblations  to  the 
Pitris  and  the  celestials, 

.fig.  Blades  iortb  like  the  Moon  ^d  6b- 
|M0S  the  irtnts  of  Aswamedha  sacrifkre.  O 
be^ofihe  Bharata  moe^  one  should  then 
go  to  the  Tirtha  named  Vasudeva, 


64.  Where  Dorvasha  bestowed  a  bootl 
00  Vishnu.  The  man  who  bathes  in  Vardan^ 
obtains  the  fruits  of  giving  away  one  thou- 
sand kine. 

65.  Then  one  should  go  to  Daravati 
with  regulated  diet  and  vows.  The  m:ia 
who  bathes  in  the  Pindaraka  obtains  (the 
merit  of  giving  away)  much  gold. 

66.  O  j^reatly  exalted  one,  O  chastiser 
of  foes,  ft  fs  wonderful  that  in  that  Tirlh% 
even  today  coins  are  found  with  the  marks 
of  lotus  \ 

67.  And  lotuses  are  seen  with  tfie  marks 
of  trident.  O  descendant  of  Kuru,  O  fore- 
most of  men,  Mahadeva  is  always  present 
there. 

68.  O  descendant  of  Bharata,  going  to 
the  place  where  the  Stndhu  mixes  with  the 
sea  and  bathing  in  the  Tirtha  of  the  chief  of 
of  the  water  with  subdued  mind, 

69.  O  best  of  the  Bharata  race,  and  also 
offering  oblations  to  the  Pitris,  the  Rishis 
and  the  celestials,  one  obtains  the  region  of 
Varuna,  and  blazes  forth  in  hb  own 
effulgence. 

70.  O  Yudhisthira,  the  wise  men  say  that 
by  worshipping  the  diety,  Sankhakamesh- 
wara,  one  obtains  ten  tinier  the  merit  of 
Ash  vfamedha  (sacrifice) . 

71.  O  best  of  the  Bharata  race,  O  fore- 
most of  the  Kurus,  having  walked  round  it, 
one  should  go  to  the  Tirtha,  celebrated  all 
over  the  three  worlds. 

72.  It  is  known  by  the  name  of  Drtmi^ 
which  is  capable  of  cleansing  off  all  sins  and 
where  tlie  celestials  including  Bramha  wor- 
shipped Maheswara  (Siva). 

73.  Bathing  in  it  and  worshipping  Tiere 
Rudra  surrounded  by  the  celesdaU,  all 
the  sins  committed  from  one's  birth  are 
claused  oiOf. 

74.  O  forenoost  of  men,  it  was  here  that 
Drimi  was  wt>rshlpped  by  all  the  celestials. 
Bathing  here  one  obtains  the  fruits  of  As^a* 
medha  (sacrifice). 

75.  O  greatly  wise  man,  O  king,  here 
did  Vishnu,  the.  creator  of  the  universe, 
after  killing  the  Daityas  and  the  Danavas. 
purify  himself. 

76.  O  virtuous  king,  one  should  then  m 
to  Vaaudhara  which  is  worshipped  by  aU. 
He  who  goes  there  obt^s   the  iniits   of 

,  Ash  wam^hoi  (saorifioe). 

77.  O  foremost  of  the  Kurus,  bathmg 
thei*e  with  subdued  soul  and  rapt  attenttdn 
and  offering  oWations  to  the  fMtrls  and  the 
celesddb,  one  i»  adored  in  the  regions  of 

.  Vishnu. 


VANA  PARVJI. 


M2i 


7S.  O  best  of  the  Bliaratei  race,  m  th^it 
Tirtha  there  is  a  lake  of  the  Vasms.  bath- 
ing in  it  and  drinking  its  water |One  becomes 
respected  of  the  Vasus. 

79.  O  foremost  of  men,  it  is  known  by 
the  name  of  SindhuHama  and  it  destroys 
Alisins.  Bathing  in  it  one  obtains  (the 
Cruits  of  giving  away)  much  gold. 

80.  Going  to  BharutuHgat  with  purity  of 
conduct,  one  goes  to  the  region  of  Bramha 
and  obtains  the  highest  state* 

81.  Then  is  the  thtrtha,  called  Kumari- 
ak  of  Sakra  (Indra),  frequented  by  the 
Sidhyas.  O  foremost  of  men,  bathing  there 
one  obtains  the  region  of  Sakra  (tndra). 

82.  There  is  another  tkirtka  called 
Ifanuka,  frequented  by  the  Sidhyas.  Bath- 
ing in  it,  a  Bramhana  becomes  as  pure  as 
the  moon. 

83.  Then  going  to  tlie  five  rivers  with 
regulated  food  and  vows,  one  obtains  the 
fruits  of  the  five  sacrifices  as  described  in 
order  (in  the  Sastras), 

84.  O  king  of  kings,  one  should  then  go 
to  the  excellent  region  c^  Bhima.  O  best  of 
the  Bharata  race,  bathing  there  in  ^j^oni 
(Tirtkay  a  man 

85.  Becomes,  O  king,  a  son  of  a  god- 
dess, adorned  with  ear-ring  set  with  pearls. 
That  man  also  obtains  the  Iruits  of  giving 
away  one  thousand  kine. 

86.  Going  to  Srikunda^  celebrated  over 
the  three  worlds,  and  bowing  there  to  the 
Grandsire,  one  obtains  the  fruit  of  giving 
away  one  thousand  kine. 

87.  O  virtuous  man,  one  should  then  go 
to  that  excellent  Thtrtha  called  SimaTa, 
where  even  to-day  are  to  be  seen  fishes 
of  silver  and  golden  colour. 

88.  Bathing  m  it  a  man  soon  obtains  the 
region  of  Vashava  (Indra)  and  his  soul  be- 
comes pure  with  all  his  sins  destroyed ;  he 
also  obtains  the  highest  state. 

89.  O  descendant  of  Bharata,  going 
to  Vitasta  and  offering  oblations  to  the 
Pitris  and  the  cclesteals  a  man  obtains  the 
fruits  of  the  Bajapaya  (sacrifice). 

90.  The  Tirtha  known  by  the  name  of 
Vitasta  is  situated  in  Kashmira,  and  it  is 
Che  abode  of  Naga  and  Takshaka.  It  is 
capable  of  destroying  all  sins. 

91.  Bathing  there  a  man  is  certain  to 
obcatn  the  fruits  of  the  Bajfaya  sacrifice. 
His  soul  becoming  pure  with  all  his  sins 
ciestroyed,  he  obtains  the  h^hest  state. 

'    d^'*-^*  O  Idng.otie  should  then  go  to  the 
Varaba^  cdebrated  all  over  the  three  wodds, 
'Bathing  there  with  due  rites  in  the  evenin^^, 
one   should    offer    Charu    (rice   boiled  m  \ 


butter  and  miik>  according  to  the  best  of 
his  means  to  the  diety  of  seven  flames  (fire). 
The  learned  men  say  that  gift  to  the  Pitris 
(offered  there)  becomes  inexhaustible. 

94.  The  Rishis,  the  Pitris,  the  Devas, 
the  Gandharvas,  the  Apsaras,  the  Gahakas, 
the  Siddhyas,  the  Vidyadharas,  the  men, 

95.  The  Rafcshashas,  the  Daityas,  ihe 
Rudras,  and  Bramha  himself,  O  ruler  o€ 
men,  having  their  senses  subdued  and  hav* 
ing  performed  austere  asceticism  for  one 
thousand  years 

96.  In  order  to  secure  the  grace  of 
Vishnu,  cooked  Charu  here  and  gratified 
Keshava  (Vishnu)  with  oblation  (offered)^ 
each  time  uttering  seven  Riks  (the  verse 
of  three  Vedas). 

97.  O  ruler  of  earth,  Keshava,  being 
thus  gratified,  bestowed  on  them  the  eight- 
fold attributes,  called  iits^ary; a  and  other 
objects  which  they  had  desired  to  obtain. 

98*  O  descendant  of  Bharata,  having 
bestowed  these  on  them  the  deity  disap- 
peared before  their  very  sight  as  a  flash  of 
lightning  in  a  cloud.  Thus  did  it  become 
known  on  earth  by  the  name  of  Sapta 
Charu. 

99.  If  seven  Char  us  are  offered  here, 
it  secures  greater  merit  than  that  of  giving 
away  one  thousand  kine,.  that  of  one 
hundred  Rajshuyas  and  that  of  one  thous- 
and Ashiomedhas,  (sacrifices). 

100.  O  king  of  kings,  leaving  «ihat 
Tirtha,  one  ehould  go  to  the  Roudra  Pada, 
and  worshipping  Mahadeva  there,  one  ob- 
tains the  frutt  of  Asvamedha  sacrifice. 

10 1.  O  king,  going  to  Manimanta,  and 
practising  Bramhacharja  and  subduing 
one's  mind,  and  living  there  for  (only)  one 
night,  one  obtains  the  fruits  o£  Agnishtama 
(sacrifice). 

102.  O  king  of  kings,  O  best  of  the 
Bharata  race,  one  should  then  go  to  Davika^ 
celebrated  all  over  the  world.  It  is  heard 
that  the  Bramhana  first  came  into  existence 
in  that  place. 

103.  Here  is  situated  the  rcg'ion  of  the 
weildcr  of  the  trident  (Siva)  which  is  celebrat- 
ed all  over  the  world.  Bathing  in  the 
Davika,  and  worshipping  Mahaswara, 

104.  And  by  offering  Charu  to  the  best 
of  the  dieties,  O  best  of  the  Bharata  race, 
one  obtains  the  fruit  of  sacrifices  that  is 
capable  of  fulfilling  every  desire. 

10$.  There  is  another  Tirtha  of 
Rudra,  called  Kamakhya  frequented  by 
the  celestiids.  Bathing  in  it,  a  mart  soon 
obtains  salvation. 


11^ 


MAHAHIURATA. 


50.  The  viituotts  man  then  shonU  go  to 
tfhe  thiftha  of  Sthanih  the  husband  of  Uma, 
which  is  known  all  over  the  three  worlds  by 
the  naose  lof  Vudravaia, 

51.  Going  there  he  beholds /s/raita  and 
obtains  the  fruit  of  (giving  away)  one  thou- 
sand kine.  Through  the  grace  of  Mahadeva 
(Siva)^  he  obtains  the  state  of  Ganapaiya. 

52.  That  foremost  of  man  becomes 
blessed  with  prosperity^  peace  and  highest 
gtmce.  Going  to  the  rtver  Ndrmada  which  is 
ed^rated  sul  over  the  three  worlds, 

53.  He  obtain^  the  fruit  of  A^nishtoma 
by  offering  oblations  to  the  Pitris  and  the 
celestials.  Going  to  the  southern  sea,  he 
who  practices  Bramhacharja  and  conquers 
his  passions 

:54.  Obtains  the  fruit  of  Agnishtama  and 
asceauis  to  heaven.  Going  to  Churmanwati 
with  regulated  diet  and  vows,  he  obtains  at 
the  command  of  Rantideva  the  fruit  of 
Agnishtoma  sacrifice. 

55.  O  vtctuous  kfng,  O  Yudhisthira,  he 
should  then  go  to  the  son  of  Himavata, 
named  Arvuda,  where  there  is  a  hole 
through  the  earth  from  anpient  days. 

56.  There  b  the  hermitage  of  Vashesta, 
celebrated  over  the  three  worlds.  He  who 
lives  there  only  for  one  night  obtains  the 
fDjerit  of  giving  away  one  thousand  kine. 

57-    O  ruler  of  men,  O  foremost  of  men, 

te  'who  leading  the    life  of  a  Bramhachari 
athes  in  the  Pinga  iirtha  obtains  the  merit 
pf  giving  away  one  hundred  Kapila  kine. 

5^.    O  King  df  kings,  thence  one  should 

?o  to  that  excdlem  Tirtha  called  Pravasha  ; 
lutasana  (Agni)  himself  is  always  present 
there. 

59.  O  hero,  he  is  the  mouth  of  the  cefes- 
tials,  and  has  wind  for  his  chariot.  If  a  man 
bathes  in  this  Tirtha  with  subdued  mind,  he 
becomes  pure. 

60.  That  jnan-obteins  the  fr«nt$  of  per- 
forming Agnishtoma  or  Atir^iha  sacrifices. 
One  shou£i  then  go  to  the  place  where  river 
Sarasviaii  mixes  with  the  oceaa. 

•61.  He  who  goes  there  cft)tains  the  fruit 
giving  away  one  thousand  kine  Br\d  ac- 
i)4#k^  also  heaven.  O  best  of  the  Bharata 
race,  he  always^falaaeB  like  the  fire. 

.•6Ai  Me  who  bathes  in  ihe  TMha  offlie 
fihtetaf  water  with  subdued  mind  and  lives 
i^ecc  ihj»ernighti^pnd  oUtts  oblations  to  the 
Pitris  and  the  celestials, 

,|68.  Biases  iorth  like  the  Moon  ?m  dob - 
UuHa  the  i rusts  of  Asvfamedha  sacrifrce.  O 
hestolihe  Bharata  rnce»  one  shoufd  then 
go  to  the  Tirtha  named  Vt^Mdeva^ 


64.  Where  Dorvasha  bestowed  a  booA 
on  Vishnu.  The  man  who  bathes  in  Vardana 
obtains  the  fruits  of  giving  away  one  thoa- 
sand  kine. 

65.  Then  one  should  go  to  Daravati 
wfth  rec^ulated  diet  and  vows.  The  mao 
who  bathes  in  the  Pindaraka  obtains  (the 
merit  of  giving  away)  much  gold. 

66.  O  i^reatly  exalted  one,  O  chastiser 
of  foes,  ft  IS  wonderful  that  in  that  Ttrihik 
even  today  coins  are  found  with  the  marks 
of  lotus  ; 

67.  And  lotuses  are  seen  with  the  marks 
of  trident,  O  descendnnt  of  Kuai,  O  fore- 
most of  men,  Mahadeva  is  always  present 
there. 

68.  O  descendant  of  Bharata,  going  to 
the  place  where  the  Sindhu  mixes  with  ihc 
sea  and  bathing  in  the  Tirtha  of  the  chief  o€ 
of  the  water  with  subdued  mind, 

69.  O  best  of  the  Bharata  race,  and  also 
offering  oblations  to  the  Pitris,  the  Rishi» 
and  the  celestials,  one  obtains  the  r^ion  of 
Varuna,  and  blazes  forth  in  hb  own 
effulgence. 

70.  O  Yudhisthira,  the  wt^e  men  say  that 
by  worshipping  the  diety,  Sankhakarnish^ 
war  a,  one  obtains  ten  times  the  merit  of 
Ashwamedha  (sacrifice). 

71.  O  best  of  the  Bharata  raccr  O  fore- 
most of  the  Kurus,  having  walked  round  it, 
one  should  go  to  the  Tirtha,  celebrated  all 
over  the  three  worlds. 

72.  It  is  known  bv  tlie  name  of  Drimi, 
which  is  capable  of  cleansing  off  all  sins  and 
where  the  celestials  including  Bramha  wor- 
shipped Maheswara  (Siva). 

73.  Bathing  in  it  and  worshipping  Yfeere 
Rudra  surrounded  by  the  ceiestiaU,  a!l 
the  sins  committed  from  one's  birth  are 
deansed  off. 

74.  O  foremost  of  men,  it  was  here  that 
Drimi  was  wt>rshipped  by  all  the  celestials. 
Bathing  here  one  obtams  the  fruits  of  Aswa-^ 
medha  (sacrifice). 

7S»    O  gfreatly  wise  man,   O  king,  hene^ 
did   Vishnu,  the    creator  of  the  universe, 
after  killing  the  Daityas  and  the  Danavas, 
purify  himself. 

76.  O  virtuous  king,  one  should  then  go 
to  Vamdhara  which  is  worshipped  by  sdL 
He  who  goes  there  obtains  the  iruiis  oC 
i4^/iitr«9r^Aa(s«icfifko^.  •   • 

77.  O  foremost  of  the  Kurus,  bathing 
there  with  subdued  soul  and  rapt  attenfekm 
and  offering  oblations  to  the  Pitris  and  the 
ceiestiAls,  one  is  adoctd  to  the  r^tons  of 

,  Vishnu. 


VANA  PARVH. 


*23 


78.  O  best  of  the  BliaraHa  race,  m  th;»t 
Tirtha  there  is  a  lake  of  the  Vasas.  Dfath- 
ing  m  it  and  drinking  its  water,one  becomes 
respected  of  the  Vasus. 

79.  O  foremost  of  men,  it  is  known  by 
the  name  of  Sindhuttama  and  it  destroys 
xUsins,  Bathing  in  it  one  obtains  (the 
fruits  of  giving  away)  much  gold. 

80.  Going  to  Bluiruiuttga,  with  purky  oi 
conduct,  one  goes  to  the  region  of  Bramha 
and  obtains  the  higrUest  state. 

81.  Then  is  the  tkirtha^  called  Kumari^ 
a.k  of  Sakra  (Indra),  frequented  by  the 
Sidhyas.  O  foremost  of  men,  bathing  there 
one  obtains  the  region  of  Sakra  (Indra). 

82.  There  is  another  thirtka  called 
Sanukat  freqoented  by  the  Sidh3ras.  Bath- 
ing in  it,  a  Bramhana  becomes  as  pure  as 
Che  moon. 

83.  Then  eoing  to  tlie  Rve  rivers  with 
regulated  food  and  vows,  one  obtains  the 
fruits  of  the  five  sacrifices  as  described  in 
order  (in  the  Sasiras). 

84*  O  king  of  kings,  one  should  then  go 
to  the  excellent  region  oif  Bhima.  O  bast  of 
the  Bharata  race,  bathing  there  in  ^oni 
(Tirika)  a  man 

85.  Becomes,  O  king,  a  son  of  a  god- 
dess, adorned  with  ear-ring  set  with  pearls. 
That  man  also  obtains  the  ^uits  of  giving 
away  one  thousand  kine. 

86.  Going  to  Sriiunda^  celebrated  over 
the  three  worlds,  and  bowing  there  to  the 
Grandsire,  one  obtains  the  fruit  of  giving 
away  one  thousand  kine. 

87.  O  virtuous  man,  one  should  then  go 
to  that  excellent  Thirtha  called  Simala, 
where  even  to-day  are  to  be  seen  fishes 
of  silver  and  golden  colour. 

88.  Bathing  in  it  a  man  soon  obtains  the 
region  of  Vashava  (Indra)  and  his  soul  be- 
comes pure  with  all  his  sins  destroyed ;  he 
also  obtains  the  highest  state. 

89.  O  descendant  of  Bharata,  going 
to  Vitasta  and  offering  oblations  to  the 
Pitris  and  the  celesteals  a  man  obtains  the 
truits  of  the  Bajapaya  (sacrifice). 

90.  The  Tirtha  known  by  the  name  of 
Vitasta  is  situated  in  Kashmira,  and  it  is 
Che  abode  of  Naga  and  Takshaka.  It  is 
capable  of  destroying  all  sins. 

91.  Bathing  there  a  man  is  certain  to 
obtain  the  frmts  of  the  Bajfaya  sacrifice. 
His  soul  becoming  pure  with  all  his  sins 
destroyed,  he  obtains  the  highest  state. 

'  ^' — 99*  O  Idng.otie  should  then  go  to  the 
Varaba,  ddebrated  aU  over  the  three  wocjds. 
'Bathing  there  with  due  rites  in  the  evenm^, 
one   should    offer    Chmru    (rice   boiled  iii 


butter  and  milk)  according  to  the  best  of 
his  means  to  the  diety  of  seven  flames  (firey. 
The  kamed  men  say  that  gift  to  the  Pitris 
(offered  there)  becomes  inexhaustible. 

94.  The  Rishis,  the  Pitris,  the  Devas, 
the  Gandharvas,  the  Apsaras,  the  Gahakas, 
the  Siddhyas,  the  Vidyadharas,  the  men, 

95.  The  Rakshashas,  the  Daityas,  the 
Rudras,  and  Bramha  himself,  O  ruler  of 
men,  having  their  senses  subdued  and  hav- 
ing performed  austere  asceticism  for  one 
thousand  years 

96.  In  order  to  secure  the  grace  ol 
VishnUi  cooked  Charu  here  and  gratified 
Keshava  (Vishnu)  with  oblation  (offered)* 
each  time  uttering  seven  Riks  (the  verse 
of  three  Vedas). 

97.  O  ruler  of  earth,  Keshava,  being 
thus  gratified,  bestowed  on  them  the  eight- 
fold attributes,  called  i4i5Aarv;a  and  other 
objects  which  they  had  desiredi  to  obtain. 

98*  O  descendant  of  Bharata,  having 
bestowed  these  on  them  the  deity  disap- 
peared before  their  very  sight  as  a  flash  of 
lightning  in  a  cloud.  Thus  did  it  become 
known  on  earth  by  the  name  of  Sapta 
Charu. 

99.  If  seven  Charus  are  offered  here, 
it  secures  greater  merit  than  that  of  giving 
away  ow^  thousajid  kine,  that  m  one 
hundred  Rajshuyas  and  that  of  one  thous- 
and Ashwmedhas,  (sacrifices). 

100.  O  king  of  kings,  leaving  «that 
Tirtha^  one  ehould  go  to  the  Roudra  Pada, 
and  worshipping  Mahadeva  there,  one  ob- 
tains the  fruit  of  AsTnanudha  sacrifice. 

10 1.  O  king,  going  to  Manimanta^  and 
practising  Bramhacharja  and  subduing 
one's  mind,  and  living  there  for  (only)  one 
night,  one  obtains  the  Iraits  of  Agnishtama 
(sacrifice). 

102.  O  king  of  kings,  O  best  of  the 
Bharata  race,  one  should  Uien  go  to  Davika\ 
celebrated  all  over  the  world.  It  is  heard 
that  the  Bramhana  first  came  into  existence 
in  that  place* 

103.  Here  is  situated  Che  region  of  the 
weilderof  the  trident  (Siva)  which  is  celebrat- 
ed all  ov^  the  world.  Bathing  tn  the 
Davikat  and  worshipping  Mahaswara, 

104.  And  by  offering  Charu  to  the  best 
of  the  dieties,  O  best  of  the  Bharata  race, 
one  obtains  the  fruit  of  sacrifices  that  is 
capable  of  fulfilling  every  desire. 

105.  There  is  another  Tirtha  of 
Rudra,  called  Kavtakhya  frequented  by 
the  edestials.     Bathing  in  it,  a  map  soon 

I  obtains  salvation. 


124 


mahabhahata. 


To6.  By  ftouching  the  water  6t  Js^ana; 
Jojana,  Branka,  Valuka  and  Puskpmma 
one  becomes  freed  from  grief  and  death. 

107.  It  is  said  that  the  sacred  Davika 
(Thirtka),  frequented  by  the  celestials  and 
Rishis,  is  five  Yoyanas  in  length  and  half  a 
Voyana  in  breadth. 

io8.  O  king,  one  should  then  go  in  due 
order  to  Dirghasatra,  There  did  Bramha 
and  the  celestials,  the  Stdhyas  and  the 
great  Rishis, 

109.  Being  installed  performed  the  long- 
extending  sacrifice  with  regulated    vows. 

110.  O  king  of  kings,  O  chastiser  of 
foes,  O  descendant  of  Bharata,  going  to 
Dirghasatra,  oiie  obtains  the  fruits  of 
Rajshuya  and  Aswamedha. 

111.  Then  one  should  go  with  regulated 
diet  and  subdued  soul  to  Vinasana^  where 
the  Saraswati  disappeared  on  the  breast  of 
the  Meru  (mountam), 

112.  And  then  again  reappeared  at 
Chamasha,  Sivodveda  and  Na^aveda, 
Bathing  in  Ckamashveda  one  obtams  the 
fruits  of  Agnishtoma, 

113.  Bathing  in  Sivodveda  a  man  obtains 
the  fruits  of  giving  away  one  thousand  kine. 
Bathing  in  Nagaveda  a  man  goes  to  the 
region  of  the  Nagas. 

114 — 115.  O  king  of  kings,  going  to  the 
inaccessible  thirtha,  called  Sashyana,  where 
the  cranes  disappear  in  the  forms  of  Susas 
and  reappear  every  year  in  the  month  of 
Kartikaya  and  bathe  in  the  Sa  laswati,  O 
descendant  of  Bharata,  O  best  of  the 
Bharata  race,  O  greatly  exalted  one, 

1 16.  0  chief  of  men,  one,  bathing  there, 
becomes  like  the  moon  and  obtains  the 
fruits  of  giving^  away  one  thousand  kine. 

117.  O  descendant  of  Kuru,  going  next 
to  Kumarkoti  with  subdued  soul,  one  should 
bathe  there  and  engage  himself  in  worship- 
ping the  celestials  and  the  Pitris. 

118.  He  thus  obtains  the  fruits  of  giving 
away  ten  thousand  kine  and  raises  his  race 
to  the  highest  state.  O  virtuous  man,  one 
should  then  go. to  Rudrakati  with  subdued 
$ouI« 

119.  Here,  O  great  king,  in  olden 
days  ten  millions  of  Rishis  were  assembled 
and  were  fiiled  with  great  joy  at  the  prospect 
of  seeii^  Rndra  (Siva) 

120.  O  descendant  of  Bharata,  O  king, 
"I  have  first  seen  (thedietyj  Vrishadhyaja" 
"I  have  first  seen  (the  diety)  Vrishadhyaja" 
thus  th?  Rishis  spoke  to  one  another. 

••.Wi>    O  ruler  of  earth,  thereupon  in  order 
\o  prevent    disputes    amongst    those   self- 


controlled  Rishis,  the  lord  of  Yoga  (Siv&)  by 
his  Yoga  powers, 

122.  Multiplied  himself  into  ten  millions 
of  forms  and  appeared  before  the  Rishis. 
Then  they  all  separately  thought,  ••  I  have 
seen  him  first.', 

123.  O  king,  being  (much)  pleased  with 
the  great  devotion  of  those  Rishis  of  sub- 
dued soul,  Mahadeva  granted  them  a 
boon, 

124.  (Saying)  **From  to-day  your  virtues 
will  increase*'  O  foremost  of  men,  bathing 
with  purity  in  Rodrakoia 

125.  A  man  obtains  the  fruits  of  the 
Aswamedha  (sacrifice)  and  saves  his  race. 
O  king  of  kings,  one  should  then  go  to  the 
Sangama,  celebrated  all  over  the  world, 

126.  A  region  of  great  sacredness^ 
where  the  Saraswati  mixes  with  the  sea. 
Here  Keshava  is  worshipped  by  Bramha 
and  other  celestials,  by  Rishis  and  by  asce- 
tics. 

127.  On  the  fourteenth  day  of  the  white 
fortnight  of  Chaitra,  O  king  of  kings,  O 
foremost  of  men,  bathing  there  one  obtains 
the  fruits  of  giving  away  much  wealth.  His 
sins  being  all  destroyed  and  his  soul  be- 
coming pure,  he  goes  to  the  region  of 
Bramha. 

128.  O  ruler  of  men,  it  is  there  that  the 
Rishis  completed  many  sacrifices.  Going 
to  this  Satravasana  ofx^i  obtains  the  fruits  of 
giving  away  one  thousand  kine. 

Thus  ends  the  eighty  second  chapter ^  the 
description  o/tirthas,  in  the  Tirthajatra  of 
Vana  Parva^ 


CHAPTER  LXXXII!. 
(TIRTHA  JATRA)— a«<tiffie</. 

Pulastya  said  5— 

I.  O  king  of  kings,  one  should  then  go 
to  Kuruhshetra^  adored  by  all  and  at  the 
sight  of  which  sins  of  all  creatures  are  des- 
troyed. 

a»  He  who  always  says,  "I  shall  go  to 
Kurukshetra,  I  shall  live  in  Kurukshetra" 
is  cleansed  of!  all  his  sins, 

3.  The  very  dust  of  Kurukshetra  carried 
by  the  wind  leads  even  the  mln  of  sinhtl 
deeds  to  the  highest  slate. 

4.  He  who  lives  in  Kuroksh^tm 
situated  south  of  the  Saraswtii  arid  tHd 
north  of  the*  Driskadwati  (really  lives  ih 
heaven. 


VAN  A  pauva; 


12JJ 


5^  O  hero  ever  steady  in'  battle,  one 
should  live  there  for  a  month  where 
flows  the  SaraswaH,  Bramha  and  other 
celestials,  the  Kishis,  the  Sidhas,  the 
Charanas, 

6.  The  Gandharvas,  the  Apsaras  the 
Jakshas,  the  Nagas,— O  ruler  ol  earth,  O 
descendant  of  Bharata, — all  often  go  to  that 
greatly  sacred  Bramhakshetra, 

7.  O  hero  steady  in  battle,  even  the 
sins  of  him  who  only  mentally  desires  to  go 
to  Kurukshetra  are  all  destroyed  ;  and  he 
goes  to  t\\e  region  of  Brahma. 

8.  O  pcrpetuator  of  the  Kuru  race,  he 
who  goes  to  Kurukshetra  with  due 
respect,  obtains  the  fruits  of  Rajskua  and 
Ashwamedha  sacrifices. 

9.  Then  saluting  the  greatly  powerful 
gate-keeper,  the  Jaksha,  MankanaKa,  one 
obtains  the  fruits  of  giving  away  one 
thousand  kine. 

10.  O  virtuous  man,  O  king  of  kings, 
one  should  then  go  to  the  excellent  region 
of  Vishnu,  called  Satata,  where  Hari  is 
always  present. 

11.  Bathing  there  and  bowing  to  Hari, 
the  creator  of  the  three  worlds,  one  obtains 
the  fruits  of  Ashwamedha  sacrifice  and 
goes  to  the  region  of  Vishnu. 

13.  Then  one  should  go  to  the  Ttrtha 
named  Fari/>lava,  celebrated  all  over  the 
three  worlds.*  O  descendant  of  Bharata, 
he  obtains  greater  fruits  than  those  of 
the  Agnishtama  and  Attrata  (sacrifices). 

13.  Then  going  to  the  Ttrtha,  called 
Prithivi  one  obtains  the  fruits  of  giving 
away  one  thousand  kine.  O  ruler  of  men, 
going  to  the  Salukin'it  the  pilgrim, 

14.  Bathing  there  in  the  Dasashwa* 
mf<//ia  obtains  the  fruits  of  ten  Ashwamedha 
sacrifice.  Then  going  to  the  excellent 
Ttrtha  of  the  Nagas,  called  Sarpadevt, 

15.  One  obtains  fruits.of  the  Afrnishtoma 
(sacrifice)  and  goes  to  the  region  of  the 
Nagas.  O  virtuous  man,  one  should  then 
go  to  the  gate-keeper,  Tarantuka. 

16.  Living  there  for  only  one  night,  one 
obtains  the  fruits  of  giving  awav  one 
thousand  kine.  Then  going  to  the  five 
rivers  with  regulated  diet  and  subdued 
souli 

17.  And  bathing  in  the  Koti  Tirtha,  ^e 
obtains  the  fruits  of  Ashwamedha  saCi^ce. 
Going  to  the  Ttrtha  called  Aswinas  one 
acawrespersonal  beauty. 

H^xTvirtuous  man,  one  should  then  go 
totbeJ^ffctQ^  7fr#A«,  called  Taraha^  where 
Vishnu  formerly  in  his  boar  form  lived. 


19.'  O  foremost  of  men,  bathing  there 
one  obtains  the  fruits  of  Agnishtoma.  O  king 
of  kings,  one  should  then  go  to  the  Sama 
Ttrtha,  situated  in  Jainti. 

20.  Bathing  in  it  a  man  obtains  the 
fruits  of  tite  Najshyua  sacrifice.  Bathine 
in  Ekahansa  a  man  obtains  tlie  fruits  ot 
giving  away  one  thousand  kine. 

2X.  O  ruler,  of  men,  going  to  Kriia^ 
choichang,  the  pilgrim  obtains  the  lotus- 
eyed  diety  (Vishnu)  and  becomes  pure  in 
^ul. 

22.  Then  going  to  the  region  of  the 
illustrious  Sthanu  (Siva),  called  Manjabata, 
and  living  there  for  one  night,  one  acquires 
tlie  state  of  Ganapathya. 

23.  O  great  king,  there  is  the  celebrated 
Ttrtha  called  Sakkhini ;  O  king  of  kings, 
going  and  bathing  in  that  Ttrtha  one^s  all 
desires  are  fulfilled. 

24.  O  best  of  the  Bharata  race,  it  is 
known  as  the  gate  of  Kurukshetra,  The 
pilgrim  with  subdued  soul  should  walk 
round  it. 

25 — 29.  It  was  created  by  the  illustrious 
son  of  Jamadagni,  Rama,  ft  is  equal  to 
the  Pushkara.  O  king,  bathing  in  it  and 
worshipping  the  Pitris  and  the  celestials, 
he  becomes  successful  in  everything  and 
obtains  the  fruits  of  Ashwamedha  sacrifice. 
Then  the  pilgrim  should  ^o  v^ith  subdued 
soul  to  Ramahrada  ; 

27.  O  king  of  kings,  the  greatly  effuN 
gent  and  heroic  Rama,  exterminating  the 
Kastrayas  dug  five  lakes. 

28.  O  foremost  of  men,  we  have  heard 
that  he  filled  them  with  their  blood.  He 
offered  that  (blood)  as  oblations  to  all  his 
sajis  and  grandsires. 

29.  O  ruler  of  men,  thereupon  the  Pitris, 
being  pleased  with  him,  thus  spoke  to 
Rama. 

The  Pitris  said  :— 

O  greatly  exalted  Rama,  O  Rama,  O 
descendant  of  Vrigu,  we  are  pleased 

30.  (!)  lord,  with  your  filial  piety  andSvith 
your  great  prowess.  O  greatly  effulgent  One^ 
be  blessed.  Ask  the  boon  you  desire  to 
get.  /*    -^ 

* 

Pulastyit  said :— ^  .. 

31.  O  king,  having  been  thus  addressed^ 
that  foremost  of  smiters,  Rama,  thus  spoke 
with  joined  hands  to  the  Pitris  who  were 
in  the  sky. 

Sama  said:—  . 

32.  If  you  are  pleased  with  me  and  I! 
I  have  deserved  your  favour,  I  desire  to  get 


i;w5 


IMaiABtlAEATA 


this   f»v6ar   from    tl^e    Pkrts  £hat  I  may 
Bgs^n  derive  pleasure  in  dscelkisiK* 

^.  With  your  power  fct  the  *iiT  I  havte 
incurred  by  cxterrtiinatin^  £he  Kashtryas 
from  wrath  be  all  destroyed. 

34.  Let  also  my  thede  lakes  becomie 
Tirthmst  eelebratesk  all  over  the  eartlK 

Pnlaglya  said  :— 

Having  heard  these  blessed  worcls  of 
Rama,  the  Pitrb, 

35.  Becoming  highly  pleased  and  AM 
with  ioyr  thus  r^ied  to  Rama,  ''Let  your 
asceticism  mcrease  for  your  great  filial 
piety. 

36.  You  have  exterminated  the  Khash<» 
txyas  from  wrath,— but  you  are  already 
freed  from  that  sin,  for  they  have  fallen  for 
their  own  (mis)  deeds. 

37.  Without  the  least  doubt  your  these 
lakes  will  be  Tirihas.  He  who  will  bathe 
in  these  lakes  and  offer  oblations  to  the 
Pitris 

28.  Will  make  his  Pitris  pleased  with 
hinw  They  will  grant  him  the  desired 
objects  so  difficult  to  be  obtained  in  this 
worid  and  lead  hun  to  the  celestial  region.*' 

3gu  O  king,  having  gtantod  tto  b<»iT> 
the  Pitrifl  nluted  Rama^  the  desceodaAt  erf 
Bhrigii,  and  ^sasp^estred  then  and  them.^ 

40—41.  Ft  was  thus  the  lakes  of  the  illinr- 
trious  descendant  of  Bhrigu  became  sacred. 
Leading  Ike  life  ef  a  Brahmachari  and 
observing  sacred  vows,  if  one  bathes  in 
these  lakes  of  Rama  and  worships  Rama» 
O  king  of  kings,  he  obtains  the  fruits  of 
giving  away  much  wealth.  O  perpctuator 
o£  the  Kuru  race,  going  to  Bausamulaka, 
the  pilgrim 

42.  Saves  his  own  race  by  bathing  in 
JBansaptulaka.  O  best  of  the  BharaU  race^ 
going  to  Kaisodhada^ 

43.  And  bathing  in  that  Tirtha  one  puri- 
fies his  body  without  Che  least  doubt*  Ac- 
qMirif^  a  purified  body,  one  goes  to  ihe 
excellent  r^ions  of  bliss. 

44^  O  virtuous  man,  one  ^XHild  then  go 
la  that  Tirtha^  called  Lokadhara  which  is 
celebcated  all  over  the  three  worlds  and 
where  greatly  effulgent  Vishnu  had  formerly 
created  the  worid. 

45.  O  king,  going  to  the  LciadJiara 
ThHMka^,  celebrated  orer  the  three  worlds, 
Md  bathing  in  that  ftjremost  of  Tfrf/iJiT  one 
IftcqtiireS'many  worlds  for  himself. 

46.  Going  with  subdued  mind  to  the 
Tvrtha  call^  Sri  and  bathte|f  fM^  kr  M^ 
M^hipping  the  Pitris  and  the  edestials 
4bcrer  o»  ^tpi^s  g;reBt  afflwice* 


47.  LeAdmg  tfieltle  *«£  a  Bnnihackmri 
and  having  oee'ssoui  subdued,  be  who  goes 
to  tke  Tirthm^  cattfld  Umpila  and  bathes  in 
h  and  woi^ps  the  Pifris  and  bhe  cdeitiaK 

48.  That  man,  obtains  the  fruit  of  gn 


away  one  thousand  K«tpild  kine^  Goiag 
sabduedsoul  ta  the  TiHh^^  caOed 
and  bathing  in  it,. 

49.  And  wDrshippmg  the  Pitris  and  the 
celestials  with  £asting,  one  obt^Hi&  the  fruits 
of  AgniUoma  and  goes  to  the  region  oi 
Surjai* 

50.  Going  \ti  due  ord^i^fo  the  Ga^mStMif 
and  bathing  in  it^  the  pilgrim  obtains  tfie 
fruits  of  giving  awa^  one  thousand  kioe. 

51.  O  perpetuwfor  df  the  Rom  race, 
bathing  in  the  Diviftrtka  sc  man  acqtnres 
great   process. 

52.  O  kftij^  of  kings,  one  shotdd  then 
^  to  the  gafte-kee^r,  Torantaka,  which 
IS  in  the  Saraswati  and  whrch  belongs  ta 
the  Blustrious  chidf  of  the  Jakshas. 

55.  O  king,  bathinfif  in  it,  a  man  obtans 
the  fruits  o?  Agnismama  fsacrifice).  O 
virtuous  kingfOne  should  then  go  to  BrakMA" 
vartM, 

54.  Bathing  in  tfie  Bramhavarta  a  man 
obtains  the  regions  of  Bramha.  O  king  of 
kings,  one  should  then  go  to  the  excenenf 
Itrihas  called  Shu. 

55.  There  the  Pitris  are  always  present 
with  the  celestials.  Bathing  there  and  wor- 
shipping the  Pitris  and  the  celestials, 

56.  One  obtains  the  fruits  of  Askwa* 
'miih^B  (sacrifice)  and  goes  to  tJie  region  of 

Bramha.^  O  virtuous  man,  it  is  ^nrefore 
thai  Sutirtha  situate  ki  Amhamati  is  s» 
very  excellent. 

57*  O  best  of  the  Bharata  race,batbiog 
in  the  Tirfha  of  Kashiswara,  one  b  &eed 
from  an  diseases  ;  and  he  is  adored  In  the 
r^;ion  of  Bramha. 

58.  O  descendant  of  Bharata^  O  Img, 
there  b  silixi ttatri'Ttrtha,  bathing  in  which 
one  obtains  large  progeny  and  great  pros^ 
perity. 

59.  O  great  king,  one  should  then  go 
with  regulated  diet  and  subdued  soul  to 
Situvana.  There  is  one  thing  there  which 
b  not  to  be  seen  any  where  else. 

60.  O  ruler  of  men,  man  obtains  virttie 
by  onlir  giving  tllece.  Ode^tendtetTof  Bha- 
rata, shaving  there  oo^s  Imiri »  man  be« 

61.  O  great  long,  in  that  siiiit  Umi^  * 
TifihS  a3ied S^ni&mm^.  O  toMm^of 
nieA»  leAnicdBEltaihaoasiiho  ahr^w  i'd^ 
TiHhfts, 


VAKA  PARVA. 


12  J 


62.  Get  greftt  pleasure  hy  ^th'mg  in  it. 
O  best  of  the  Bhar^ta  race,  shaving  their, 
heads  at  the  Savillomapkha  TCrtha, 

6$,  The  «]4cetleht  Bramhanas  acquire 
holiness  by  Pr^nayama ;  and  becoming 
pure-soulea  they  obtain  the  highest  slate. 

64*  O  ruler  of  earth,  O  foremost  of  men» 
there  is  in  that  s^t  another  Tirtha  called 
Daskash^pamedka.  Bathing  i^  it«  one 
obtains  the  highest  state. 

65.  O  king  of  kings,  one  should  then  go 
to  Manasiut,  celebratd  all  over  the  world, 
O  king,  where  some  black  deer,  pierced  by 
the  arrows  of  a  hunter, 

66s  Jumped  into  its  water  avd  were 
transformed  into  human  beings.  Bathing 
in  that  Tirtha  with  leading  the  life  of  a 
Brahmachari  and  having  one's  soul  sub- 
duedt 

67 •  One  is  freed  from  all  sins ;  and  becom- 
ing pure  souled  he  is  adored  in  the  region  of 
Bramha.  O  ruler  of  men,  in  the  east  of 
Manasha,  only  a  Kosha  from  it, 

68.  There  is  a  celebrated  river  named 
Afaga  which  is  ever  frequented  by  the 
Sidhyas.  The  man  who4>ffers  there  Samaka 
food 

69.  To  the  celestials  and  the  Pitris  secures 
great  virtuous  merit.  One  Brahma  na  fed 
there  is  equal  to  million  of  Brahmanas 
fed. 

70.  Bathing  in  it  ifnd  worshi{>ping  the 
Pitris  and  the  celestials  and  living  there 
only  for  a  night,  one  obtains  the  fruit  of 
Agnishtoma  (sacrifice). 

71.  O  king  of  kings,  O  descendant  of 
Bharata,  one  should  then  ^o  to  that  excell- 
ent region  of  Bramha  which  is  celebrated 
on  earth  by  the  name  of  Bramhadumva^a^ 

72.  O  foremost  of  men,  bathhig  in  the 
lakes  of  the  seven  Rishis  and  also  ?n  the 
Kadara  of  the  high -souled  KapHa 

73*  With  pure  mind  and  subdued  soul; 
and  going  to  tframbat  one's  id  I  sins  at;e  de$f> 
tFoyed  ;  and  his  soul  being  made  pure,  he 
goes  to  the  regien  of  Bramha. 

74.  Going  to  the  maccessiWe**(TrirfA<iJ 
Kadara  of  I^pisthala  and  having  his  sins  all 
burnt  by  asceticism,  one  obtains  the  power 
of  disappearance  at  wilU 

^95.  O  Ipng  of  kings«  one  should  then  go 
to  Saraka^  celebrated  over  thie  three  worlds. 
Seeing  there  Vrishadwaia  (Mahadeva)  on 
the  fourteenth  day  of  the  olack  fortnight, 

^fSk'-^Qp^  obtains  all  that  he  desires  and 
^0^  toine  celestial  region*  O  descendant 
of  Kurt;^  thirty  nuiiions  of.  Tirthus  are  in 
Saraku, 


77.  And  m  RudrakoU  and  also  m  the 
wells  and  lakes  that  are  there.  O  ruler  of 
earth,  O  best  of  the  Bharata  race,  there  is 
9\»o  the  Tirtha  called  Ilaspada. 

78.  Bathine  in  it  and  worshipping  there 
the  Pitris  and  the  celestials,  one  does  not 
meet  with  any  calamity.  He  obtains  the 
fruits  of  Bajpaya  (sacrifice). 

79.  O  ruler  of  earth,  O  descendant  of 
Bharata,  bathing  in  Kindava  and  Kin j aba ^ 
one  obtains^  the  fruits  of  measureless  gifts 
and  of  infinite  recitation  of  prayers. 

80.  Bathing  in  Kalasa  with  devotion 
and  with  one's  passions  subdued,  a  man  ob- 
tains the  fruits  of  Agnishtoma  sacrifice. 

81.  O  best  of  the  Kurus,  in  the  east  of 
Saraka  is  the  sacred  Tirtha  of  the  illustri- 
ous Narada^  known  by  the  name  of  Anajft* 
unta. 

82.  O  descendant  of  Bharata,  a  man, 
bathing  in  that  Tirtha,  obtains  excellent 
regions  (after  death)  at  the  command  of 
Narada. 

83.  O  king,  one  should  go  on  the  tenth 
of  the  white  fortnight  to  Pundarika,  Bath- 
ing there,  a  man  ootains  the  fruits  of  Punda^ 
rika  sacrifice. 

84.  One  should  then  go  to  Tripista, 
celebrated  all  over  the  three  worlds.  There 
flows  the  sacred  and  the  sin -destroying  Bat" 
tharani  river, 

85.  Bathing  in  it  and  worshipping  there 
the  weilder  of  trident,  Vrishadhwaja  (Siva), 
one  obtains  the  highest  state,  all  his  sins 
being  destroyed  and  his  soul  being  purified . 

86.  O  king  of  kings,  one  should  then  go 
to  the  exoellent  Tirtha  of  Falaki.  O  king, 
there  the  celestials  are  always  present  ui. 
FalakivanOt 

87.  And  they  undergo  there  great  asce-. 
ticism  for  many  years  together.  Bathing 
then  in  the  Drishadwati  and  worshipping 
the  celestials,  a  man 

^8.  O  descendant  of  Bharata,  obtains 
fruits  superior  to  those  of  both  iheJgnishto^ 
ma  and  Atiratha  (sacrifices).  O  descent 
dant  of  Bharata,  bathing  in  the  Tirtha 
called  Sarvadevata. 

89.  O  king  of  kings,  a  man  obtains  the 
fruits  of  giving  fetway  oit^  thousand  l^e. 
Bathing  in  the  Panikhata  and  worshipping* 
there  ^he  celestials,  a  man 

90.  O  descendant  of  Bharata,  obtains 
fruits  supoior  to  those  o{  Agniskioma  and 
Atirata.  He  also  obtaine  tfae  fruits  of 
Rajthyua  and  goes  to  the  fegion  of  the 
Rishis. 

91.  O  virtuous  man,  one  should  then  go 
to  tiie  cxcelleot  Tirtha^  called  Murahq,    O 


TJ^ 


MAflABAItRATA. 


king  of  kings,  in  that  Tirtha  of  the  iUustrious 

92.  It  has  been  heard  by  us  that  Vyasa 
for  the  sake  of  the  Bramliaiias  mixed  up 
all  the  Tirthas,  The  iri^n  who  bathes  in 
Afisraka  batlies  in  all  the  Tirthas, 

'  93.  One  should  then  po  with  regulated 
diet  and  subdued  soul  to  Vytt^avann,  Bath- 
ing there  in  the  dfanhjaba  one  obtains  the 
fruits  of  giving  away  one  thousand  kine. 

94.  Going  to  the  Dsvi  Ttrtha  in  Madhu* 
vaiit  the  man  who  bathes  with  purity  and 
worships  the  Piiris  and  the  celestials 

'  95.  Obtains  at  the  command  of  the 
celestials  the  fruit  of  giving  away  one  thous- 
and kine.  O  descendant  of  Bharata,  he 
who  at  the  confluence  of  the  Kouiiha  and 
the  Drisadtbati 

96.  Bathes  with  regulated  diet  is  freed 
from  all  sins.  One  should  then  go  to  the 
Tiriha  named  Vyasasthali  where  the  wise 
Vyasa 

97.  Afflicted  as  he  was  with  the  grief 
for  the  death  of  his  son,  determind  to  give 
up  his  being,  and  where.  O  king  of  kings, 
he  was  cheered  up  by  the  celestials. 

98.  Going  to  (Vyasa),  Sthali  one  obtains 
the  fruits  of  giving  away  one  thousand 
kine.  Gomg  to  the  well,  called  Kindatta, 
he  who  throws  into  it  one  Prastha  of 
sesame, 

.  99.  O  perpetuator  of  the  Kara  race,  ob- 
tains the  highest  success,  and  he  is  freed 
from  all  his  debts.  Bathing  in  the  V^i 
Tirtha,  one  obtains  the  fruit  of  giving  away 
one  thousand  kine. 

,  100.  There  are  two  celebrated  Tirthas 
culled  A  has  and  Stidina.  O  foremost  of 
men,  bathing  there  one  goes  to  the  regions 
of  Surja. 

loi.  One  should  then  go  to  Mrtg^dhuma^ 
celebrated  all  over  the  there  worlds.  O 
best  of  kings,  one  should  bathe  (here  in  the 
Ganges. 

102.  Worshipping  there  Mahadeva,  one 
obtains  the  fruity  of  Ashwamedha.  Bath- 
ing in  the  Devi  Tirtha,  a  man  obtains  the 
fruits  of  giving  away  one  thousand  kine. 

103.  One  should  then  go  to  Vamanaka, 
celebrated  ovar  the  three  worlds.  Bathing 
there  in  the  Vishnu^ada  and  worshipping 
Vamanat 

104.  One»  being  freed  from-  all  hb  sins 
and  his  soul  being  purified  goes  to  Cht 
region  of  Viahnu.  Bathing  in  the  Kulam* 
pundi  one  purifies  his  own    race. 

105.  Going  to  the  lake  of  Pavana,  which 
it  a  excellent  Tirtha  called   Maruta^  and 


bathing  there,   O  foremost  of  men,  one  ts 
adored  :in  the  regions  of  Vayu. 

106.  Bathing  in  the  lake  of  the  immortals 
and  worshipping  (he  lord  of  the  imniortais, 
one  is  adored  ih  the  celestial  region 
through  the  prowess  of  the  immortals. 

107.  Bathing  according  to  the  ordinance 
in  the  Salisurja  of  Solihotra,  O  kinjg  of 
kings,  one  Obtains  the  fruits  of  giving  away 
one  thousand  kine. 

ro8.  O  best  of  the  Bharata  race,  bathing 
in  the  Tirtha  called  Srikunja  in  the  Smrs^ 
swati,  one  obtains  the  fr^ts  of  Agmisht^mM 
sacrifice. 

109.  O  perpetuator  of  the  Kuru  race, 
then  goincf  to  the  Naintishakunja,  t\\e 
ascetic  Risnis  had  in  the  days  of  yore  left 
Naimisha, 

no.  And  going  to  a  visit  of  Tirthas, 
they  went  to  Kurukshetra.  O  best  of-  the 
Bharata  race,  there  on  the  banks  of  the 
Saraswati,  a  grove  was  made  ; 

111.  It  served  as  a  resting  plac?  for 
them  and  it  was  very  delightful  to  all  of 
them.  Bathing  in  that  fCunja,  a  man  ob- 
tains the  fruits  of  Agnishtoma  sacrifice. 

112.  O  virtuous  man,  one  should  then 
go  to  the  excellent  Tirtha,  called  Ka^nga. 
Bathing  in  the  Kanga  Tirtha  a  man  ob- 
tains the  fruits  of  giving  away  one  thotsand 
kine. 

113.  O  king  of  kings,  one  should  then 
go  to  the  excellent  Tirtha,  called  Brantha. 
Bathing  there,  the  other  three  orders 
obtain  the  states  of  a  Brahmana. 

114.  And  if  a  Brahman  bathes  there,  he 
becomes  pure-souled  and  obtains  the  hig^hest 
refuge.  O  foremost  of  men,  one  should 
then  goto  the  excellent  Tirtha,  called  Stnma. 

115.  O  king,  bathing  there,  a  roan  goes 
to  the  region  of  Soma,  O  ruler  of  men,  one 
should  then  go  to  the  Tirtha,  called  Sapim- 
Saraswata, 

116— 117.  Where  the  celebrated  ^^tAl 
Rishi  Mankanaka  obtained  success  in'  as- 
ticistm.  O  king,  we  have  heard  that  in  the 
days  of  yore  Mankanaka  cut  his  hand  with 
Kiua  grass,  and  from  his  that  wound 
vegetable  juice  flowed  out  (instead  of  blood). 
O  king,  seeing  that  vegetable  juice»  he 
began   to  dance  in  \oy* 

118.  .  When  he  thus  began  to  dance,  aH 
the  mobile  and  immobile  creatiues  te- 
gan  to  dance. 

119.  O  ruler  of    men,    O    king,      then 
Bramha  and  other  celestials  and  the 
Rishis  all  went  to  Mahadeva  and 
ed  to  him  all  about  the  Rishi. 

130.  (They  said).  '*0  deitVi  you  slMild 
do   that   by    which    the    Rishi    mi^     i»t( 


VANA   PARVA. 


129 


dance."  Coming  to  the  dancing  Rishi  who 
was  senseless  in  joy.  the  deity  thus  spoke 
to  him  in  order  to  do  good  to  the  celestials. 

Siva  said  :— 

121.  O  great  Rishi,  O  virtuous  man, 
why  are  you  dancing  ?  O  forem">st  of  Rishis, 
why  are  you  so  much  delighted  T 

The  Eislii  said  :— 

122.  O  foremost  of  Bramhans,  I  am  an 
acetic  ever  steady  in  the  p^th  of  virtue. 
O  Brahmana,  do  you  not  see  that  vegetable- 
juice  is  flowing  from  the  wound  of  my 
liand  ? 

123.  Seeing  which  I  am  dancing  in  great 
joy. 

Polastya  said  :— 

To  that  Rishi  who  was  blinded  by 
emotion,  the  deity  smilingly  thus  spoke. 

124 — 125.  "O  Brahmana,  I  am  not  at  all 
astonished.  Behold  me."  O  foremost  of 
men,  O  sinless  king,  having  thus  addressed 
him,  Mahadeva  pressed  his  thumb  by  the 
tip  of  his  own  finger.  O  king,  then  from 
that  wound  came  out  ashes  white  .as  snow. 

126.  O  kine,  seeing  this  the  Rishi  be- 
came filled  with  shame  and  fell  at  his  feet. 
Believing  that  there  was  nothing  better  and 
greater  than  the  Rudra,  {he  thus  adored 
him). 

127.  "O  widder  of  trident,  you  are  the 
refuge  of  the  celestials  and  the  Asuras, — 
n.ay  of  the  wliole  universe.  You  have 
created  the  three  worlds  with  their  mobile 
and  immobile  creatures. 

128.  It  is  you  again  who  swallow  every- 
thing at  the  end  of  the  Yuga.  You  are  in- 
capable of  being  known  by  the  celestials, — 
what  to  speak  of  me  I 

129.  O  sinless  one,  the  celestials  with 
Bramha  are  displayed  in  you.  You  are 
everything,  the  creator  himself,  and  the  or- 
dainer  of  the  world. 

130.  It  is  through  your  favour  that  the 
celestials  sport  without  anxiety  or  fear." 
Having  thus' adored  Mahadeva,  the  Rishi 
thus  spoke  to  him  ; 

131.  "O  god  of  gods,  grant  me  your 
grace,  so  that  my  asceticism  may  not  aimi- 
nish."  Thereupon  the  deity,  becoming  glad 
in  heart,  thus  spoke  to  that  Brahmana 
Rishii 

132.  "O  Brahmana,  let  your  asceticism 
increase  thousand-fold  through  my  grace. 
O  great  Rishi,  1  shall  live  with  you  in  your 
hermiuge. 

133.  Bathing  in  Safia^Saras^aia,  those 
that  will  worship  me  will   obtain  everything 

i7 


however    difficult    to      get    here  and  here* 
after. 

134.  They  will,  without  doubt,  attain  to 
the  Sarasvjata  region."  Having  said  this, 
Mahadeva  disappeared  then  and  there. 

135.  One  should  then  go  to  Asanasha, 
celebrated  all  over  the  world,  where  Bramha 
and  other  celestials  and  ascetic.  Rishis, 

136.  And  the  illustrious  Kartikeya,  O 
descendant  of  Bharata,  impelled  by  the 
desire  to  do  good  to  the  descendant  of 
Bhrigu,  are  ever  prssent  during  the  three 
Sandhyas, 

137.  O  £oremost"of  men,  bathing  in  the 
TirthsL  called  Kapulamochana  which  cleans- 
es off  one's  sins,  one  is  freed  from  all  his 
sins. 

138.  O  best  of  men,  one  should  then  go  to 
the  Tii^ha  called  Agni.  Bathing  there,  one 
goes  to  the  region  of  Agni  and  saves  his 
own  race. 

139.  O  best  of  the  Bharata  race,  there  is 
a  Tirth^  of  Vishwamitra.  O  best  of  men, 
bathing  there,  one  obtains  the  status  of  a 
Brahmana. 

140.  Going  to  the  Brahmajoni  with 
purity  and  with  subdued  soul,  and,  O  best  of 
men,  bathing  there  one  goes  to  the  region  of 
Bramha. 

141.  There  is  no  doubt  that,.he  thus  sanc- 
tifies his  seven  generations  upwards  and 
downwards.  O  king  of  kings,  one  should 
then  go  to  the  Tirtha^  celebrated  all  over  the 
world, 

145.  Which  is  known  by  the  name  of 
Prithtidaka  belonging  to  Kartikeya.,  O 
king,  by  bathing  there  and  worshipping  the 
Pitris  and  the  celestials, 

143.  Whatever  bad  acts  one, — whether 
a  man  or  a  woman, —  has  committed 
willingly  or  unwittingly,  impelled  by  human 
motives, 

144.  O  descendant  of  Bharata,  are  all 
destro3'ed.  He  obtains  the  fruits  of  Aswa* 
medha  (sacrifice)  and  also  goes  to 
heaven. 

145.  The  learned  men  say  that  Kuni- 
kshetra  is  holy, — holier  than  Kurukshetra  is 
the  SAfaswafi, — holier  than  the  Saraswaii 
are  all  the  Tirthas  put  together,— and  holier 
than  all  the  Tirthas  is  the  Prithtidaka. 

146.  He,  who  by  the  recitation  of  prayers 
casts  off  his  body  at  Prithadaka  which  is  the 
best  of  all  the  Tirthas^  becomes  an  im- 
mortal. 

147.  It  haf  been  sung  by  Sanatkumara 
and  the  illustrious  Vyasa.  O  king,  it  is  in 
the  Vedfls  aliio,  that  one  should  go  to  this 
Prithtuiaka  with  subdued  soul. 


130 


MAIIABAIIRATA. 


148.  O  perpetuator  of  the  Kuni  race,  no 
Tirtha  is    superior  to   Prithudaka.    Thei*e 
19  no  doubt  that,  that  Tirtha  is  parifyingi 
holy  and  sin -destroying. 

149.  O  foremost  of  nien,0  best  of  the 
Bharata  race,  bathing  in  the  Prithudaka 
(even)  sinful  men  go  to  heaven.  Thus  say 
all  wise  men. 

150.  O  best  of  the  Bharata  race,  O  king, 
there  is  another  TirthaL  called  Madhusralni, 
Bathing  there,  a  man  obtains  the  fruits  of 
giving  away  one  thousai^  kine. 

151.  O  king  of  kings,  one  should  then  go 
m  doe  order  to  the  celebrated  and  sacred 
TVr/Aa  where  the  Saraswati  and  the  Xruna 
aro  united  together. 

152.  The  man  who  bathes  there  fasting 
for  three  nights,  is  cleansed  of  even  the  sin  of 
killing  a  Brahmana.  He  obtains  the  fruits 
greater  than  those  of  Agnishtoma  and  the 
Atiratha  (sacrifices) 

153.  O  best  of  the  Bharata  racev  he  saves 
his  anscestors  seven  generations  upwards 
and  downwards.  O  perpetuator  of  the 
Kuru  race,  there  is  another  Tirtha,  called 
Ardhakila, 

154.  Darbhi  created  it  in  the  days  of 
yore  from  compassion  for  the  Bramhanas. 
By  vows,  by  taking  the  sacred  thread,  by 
fasts, 

^55*  By  rites,  and  by  Mantras,  one  cer- 
tainly becomes  a  Bramhana.  O  foremost 
of  men,  it  has  been  seen  by  the  ancients 
that  by  bathing  there,  men  destitute  of  rites 
and  Mantras  are  made  learned  and  are 
endued  with  the  fruits  of  observing  the 
vows. 

156.  O  foremost  of  men,  Darbhi  h;|d 
brought  there  also  the  four  oceans.  Bath- 
ing m  them  one  does  not  meet  with  any 
calamity. 

157.  He  obtains  the  fndts  of  giving 
away  one  thousand  kine.  O  virtuous  man, 
one  shoukl  then  go  to  the  Tirtha  called 
Sata^Sahasrakam, 

158.  There  are  two  celebrated  Tirthas 
called  Sahasraha,  Bathing  in  them  one  ob- 
tains the  fruits  of  giving  away  one  thousand 
kine. 

159.  Fasts  and  gifts  there  mqUiply  them- 
selves thousandfold.  O  king  of  kings,  one 
should  then  go  to  the  excellent  Tirtha  calW 
J^enuka, 

j6o.  Rithing  there  and  being  en- 
gaged there  in  worshipping  tlie  celestials 
and  the  Pitris,  one  becomes  pure-souled. 
His  sins   being  all    destroyed  He  obtains 


the  fruits  of  Agnishtoma. 


161.  Bnthing  there  in  the  Tirtha  called 
Vimochona  with  passions  and  senses  sub- 
duedi  one  is  cleansed  of  all  hb  sms  derived 
from  receiving  gifts. 

i6j8,  Then  g^x\g  to  Panshabati  with 
passions  centrolled  and  with  Brahmacharja 
life,  one  becomes  greatly  virtuous,  and  is 
adored  in  the  region  of  the  virtuous. 

163 — 65.  Oae^  should  then  go  to  the 
Tirtha  t  palied  Tajasha,  belonging  to  Varuna 
blazing  in  its  own  effulgence,  lliere  the 
lorld  of  Voga,  Vrishdhwaja,  Sthanu  himself 
is  always  is  present.  There  Brahma  and 
and  the  other  celestials  installed  Guha  in  the 
command  of  the  celestial  army.  Going 
there  he  who  worships  the  lord  of  the  celes- 
tials obtains  success.  O  perpetuater  of  tlic 
Kuru  race,  in  the  east  of  Tajasha,  there  is 
a  Tirtha  called  Kuru. 

166.  Bathing  in  the  Kuru-tirtha  with 
passions  controlled  and  with  life  of  a 
Brahmacharee,  his  soul  being  purified  and 
and  his  sins  being  all  destroy eo,  one  goes 
to  the  region  of  Brahma. 

167.  One  should  then  go  with  r^ulated 
diet  and   subdued    soul     to    Sarga-dwara. 

He  obains  the  fruits  of  giving  away  one 
thousand  kine  and  goes  to  the  region  of 
Brahma. 

68.  O  ruler  of  men,  then  the  pilgrim 
should  go  to  Anaraka,  O  king,  bathing 
there  one  never  meets  with  any  difficulty. 

169.  O  ruler  of  earth,  O  foremost  of 
men,  there  Brahma  himself  accompanied  by 
the  celestials  with  Narayana  at  their  head 
is  always  present. 

170.  O  king  of  kings,  O  perpetutor  of 
the  Kuru  race,  the  wife  of  Rodra  is  also 
present  there.  He  who  beholds  that  goddess 
aever  meets  with  any  calamity. 

171.  O  king,  there  is  (an  imagfe)  of  the 
husband  of  Uma,  the  lord  of  the  universe. 
He  who  sees  that  great  god  is  cleansed  of  all 
his  sins. 

172.  O  chastiser  of  foes,  O  great  king, 
seeing  the  lotus-navelled  Narayana,  one 
blazes  forth  and  goes  to  the  region  of 
Vishnu. 

174.  O  king,  then  the  pilgrim  should  go 
to  the  Tirtha,  czWed  Sashtipura.  Walkmg 
round  it,  he  obtains  the  fruits  of  giving 
away  one  thousand  kine. 

175.  O  descendant  of  Bharata,  going  to 
the  Tirthaj  called  Pavana  and  worshipping 
the  Pitrts  and  the^celestials,  one  ob^ns  Uto 
fruits  of  Agnistoma  sacrifice. 

176.  O  best  of  the  BharaU  race»  O 
ruler  of  earth,  there  is  Gangahrada  and 
another  well  (Tirtha)  ;  in  th^t  well  thirty 
millions  of  Tirthas  are  present. 


VANA   PARVA. 


JS« 


177.  O  kingv  bathing  there,  a  man  foes 
to  the  celestial  region.  Bathing  in  Apagaya 
and  worshipping  Maheswara, 

178.  A  man  obtains  the  state  of  Gana- 
patya  and  saves  his  race.  One  should 
then  go  to  the  Tiriha  called  Sthanubata, 
celebrated  all  over  the  three  worlds* 

1 79.  O  king,  bathing  there  a  man  goes 
to  the  celestial  region.  One  should  then 
go  to  Vedarlpachanai  the  hermitage  of 
Vashishta. 

180.  A  man,  fasting  there  for  three 
flights,  should  eat  Vadari  (Jujubes).  He 
who  lives  #a  Vadari  for  twelve  years, 

r8f .  And,  O  ruler  of  men,  he  who  fasts 
there  for  three  nights,  obtains  equal  merits, 
O  king,  going  to  Indramarga,  the  Pilgrim 

182.  Is  adored  in  the  re/ion  of  Indra 
hv  fasting  there  day  and  night.  Going  to 
/Marat ra,  he  who  lives  there  for  one  night 

183.  With  regulated  vows  and  truthful- 
ness, becomes  adored  in  the  region  of 
firahma. 

184.  Where  there  is  the  hermitage  of 
Aditya,  the  illustrious  diety  of  great  efful- 
gence, (there  is  also  another  Tirtha),  Bath- 
ing in  it,  and  worshipping  there  the  god  of 
light,  a  man 

285.  Goes  to  the  region  of  Soma  and 
saves  his  race.  O  ruler  of  men,  bathing  in 
the  S^ma  Tirtha,  the  Pilgrim 

186.  Goes  to  the  region  of  Soma  with- 
out any  doubt.  O  virtuous  man,  one  should 
Chen  go  to  the  illustrious  Dadhichi's 

187.  Sacred  Tirtha  called  Povaka,  cele- 
brated all  over  the  world.  Here  was  bom 
that  ocean  of  ascetcibmi  Angiras,  of  the 
Saraswata  race. 

188.  Bathing  in  that  Tirtha,  a  man 
obtains  the  fruits  of  Aswamedha.  sacrifice, 
^nd  he  without  any  doubt  obtains  the  re- 
gion of  Saras  watt. 

1 89.  One  should  then  go  with  regulated 
wows  and]with  the  life  of  Brahmacharja  to 
Kanyasrama,  O  king,  living  there  three 
nights  with  regulated  diet  and  subdued  soul, 

190.  One  obtains  one  hundred  celestial 
damsels  and  goes  to  the  region  of  Brahma. 
O  virtuouA  one,  one  should  then  go  to  the 
Tirtha  called  Sanihati. 

191.  Brahma  and  other  celestials  and 
dscetic  Rishis  go  there  every  month  and 
6am  great  virtue. 

192.  Bathing  in  Sank ilar  during  a  solar 
ecclipse,  one  obtains  the  fruits  of  Ashwa- 
medha  sacrifice  and  of  other  sacriiices  that 
are  everlasting. 


193.  WhAtive'r  Tirtha  exists  on  earth 
or  in  the  sky,  all  the  rivers,  lakes,  ponds, 
springs, 

194.  Large  and  small  tanks  and  all 
other  Tirthas  sacred  to  particular  gods,  Q 
ruler  of  men,  all  come  here  without  doubt 
on  the  day  6f«new  moon, 

195.  And  they  certainly  mix  with  Sana^ 
haii  every  month.  It  is  therefore  that  this 
Tirtha  is  known  by  the  name  of  Sanahata, 

196.  He  who  bathes  there  and  drinks  its 
water  is  adored  in  the  celestial  region.  lit 
a  solar  ecclipse  on  the  new  moon 

197.  He  who  performs  Sradha  ceremony 
here  after  having  bathed  obtains  the  fruits 
of  the  performance  of  one  thousand  horse* 
sacrifices. 

198^)9.  Whatever  sins  a  man  or  a 
woman  commits  are  without  doubt  all  des- 
troyed as  soon  as  one  bathes  and  performs 
Sradha  ceremoney  in  this  Tirtha,  He  also 
goes  to  the  region  of  Brahma  on  a  lotus 
colored  car. 

200.  Bathing  then  in  Koti  Tirtha  after 
having  worshipped  the  Jaksha  door-keeper, 
Machukraka,  one  obtains  the  fruits  of 
giving  away  gold  in  abundance. 

201.  O  best  of  the  Bharata  race,  there 
is  a  Tirtha  called  Gangahrada.  O  virtuous 
man,  bathing  there  with  subdued  soul  and 
with  Brahmacharya  life, 

202.  A  man  obtains  the  fruits  of  Raj* 
shuya  and  Asawamedha  sacrifice.  On  earth 
the  Tirtha  called  Naimisha  and  in  the  sky 
the  Tirtha  called  Pushkara  (are  great), 

203.  But  in  all  the  three  worlds  Kuruk" 
shetra  is  the  greatest.  Even  the  dust  of 
Kurukshetra  carried  by  wind 

294  Takes  away  the  sinful  men  to  the 
highest  state.  In  the  north  (of  it)  flows  the 
Drishadwati  and  in  tlie  south  the  Sara^ 
swati* 

203  He  who  lives  in  this  region  really 
lives  in  heaven.  "I  will  go  to  Kurukshetra, 
I  will  live  in  Kurukshetra,"  he  who  utters 
these  words  even  once  becomes  cleansed  of 
all  his  sins. 

206,  The  sacred  Kurukshetra  which  is 
adored  by  the  celestials  is  considered  the 
^crificial  altar  of  the  gods.  Those  mortals 
that  live  there  have  nothing  to  make 
them  miserable  at  any  time. 

207.  The  region  that  lies  between 
Tamatuka  and  Arantuka  and  the  lakes 
of  Rama  and  Machakruka  is  (called  Kuruk- 
shetra). It  is  also  called  Samantapan- 
chaka.  It  is  said  to  be  the  northern  sacri- 
ficial  altar  of  the  Grandsire  (Bramaha) 

Thus  ends  the  eighty  third  chapter  in 
Tirthayaira  of  Vana  Purva, 


132 


MAIIABIIARATA. 


CHAPTER    LXXXIV. 
(TIRTHAYATRA  PARV A) —ConttHued. 

Folastya  said  :— 

1 .  O  great  kin|^,  one  ahcjpld  then  go  to 
the  excellent  tirtha^  called  Dharma  where 
the  greatly  exalted  Dharma  performed  ex- 
cellent asceticism. 

2.  It  is  for  this  reason  he  made  the 
place  a  sacred  iirtha  and  made  it  known 
after  his  own  name.  O  king,  bathing  there 
a  virtuous-man  with  subdued  soul 

3.  Purifies  without  doubt  his  ancestors 
seven  generations  upwards  and  downwards. 
O  king  of  kings,  one  should  then  go  to  the 
excellent  Ganabapi. 

4.  (Going  there)  one  obtains  the  fruits 
of  Agnishtoma  and  goes  to  the  region  of 
Munis.  O  king,  a  man  should  then  go  to 
Sa  uga  ndikva  n  a . 

5.  There  live  Bramha  and  other  celes- 
tials, the  Rishis,  the  ascetics,  the  Sidhyas, 
the  Charanas,  the  Gandharvas,  the  Kinnar* 
as  and  the  gi:eat  Nagas. 

6.  As  soon  as  one  enters  that  forest  all 
sins  are  destroyed.  There  flows  that  best  of 
streams,  that  foremost  river  of  all  rivers, 

7.  That  sacred  goddess,  O  king,  which  is 
known  (there)  by  the  name  of  Plaksha  Devi  ; 
bathing  there  in  the  water  issuiiig  forth  from 
the  hill, 

8.  And  worshipping  the  Pi^ris  and  the 
celestials,  one  obtams  the  fruits  of  Aswame' 
dha  sacrifice.  There  is  a  very  inaccessible 
Tiriha,  called  Ishanpdhyushita, 

9 — 10.  Lying  from  the  anthill  at  the  dis- 
tance of  six  throws  of  a  Sainya  (wooden 
sacrificial  stick).  O  foremost  of  men,  it  is 
seen  in  the  Puranas  that  as  soon  as  one 
bathes  in  it,  one  obtains  the  fruits  of  giving 
away  one  thousand  Kapila  kine  and 
also  those  of  Aswamedha  sacrifice.  O  des- 
cendant of  Bharata,  next  are  the  Tirtha$ 
called  SugandJia,  Sutakundha  and  Pancha 
Jaksha. 

M.  One  going  there,  O  king,  becomes 
adored  in  the  celestial  region.  O  descen- 
dant of  Bharata,  going  there  to  the  Tirtha 
called  Trisulfl, 

12.  And  bathing  there  and  worshipping 
the  Pitris  and  the  celestials,  there  is  no 
doubt  one  obtains  the  state  of  Ganapaiya 
after  giving  up  his  body. 

13.  O  king  of  kings,  one  should  then  go 
to  tl)e  excellent  celestial  region  which  is 
known  all  over  the  three  worlds  by  the  name 
of  Sakamvari, 


14.  O  ruler  of  men,  for  one  thousand 
celestial  years,  that  lady  of  exceileot  vovs 
lived  month  after  month  on  herbs. 

15.  Many  ascetic  ladies  who  were  devo- 
ted to  that  goddess  came  there.  O  descen- 
dant of  Bharata,  they  were  all  entertained 
by  her  with  herbs. 

16.  It  is  for  this  she  was  given  the 
name  of  Sakamvari.  Going  to  Sakam^*ar{ 
with  rapt  attention  and  with  Brahmn" 
charya  life, 

1 7 — 18.  And  living  in  purity  three  nig^lits 
there  on  herbs  alone,  a  man  obtains  at  the 
will  of  the  goddess,  O  descendant  of 
Bharata,  the  merit  of  living  on  herbs 
for  twelve  year**.  Then  one  should  g-o  to 
the  Tirtha  called  Suvama,  celebrated  all 
over  the  three  worlds. 

19.  There  Visnu  in  the  days  of  yore 
worshipped  Rudra  in  order  to  get  his  grace. 
He  obtained  many  boons  difficult  to  be  ^ot 
by  even  the  celestials. 

20.  O  descendant  of  Bharata,  havinff 
been  thus  gratified,  the  destroyer  of  Tripura 
said,  **  O  Krishna,  you  shall  cirtainly  be 
very  beloved  on  earth. 

21.  There  is  no  doubt  you  will  be  the 
foremost  being  in  the  universe,"  O  kin^ 
of  kings,  going  there  and  worshipping  Vri- 
shadwja  (Siva), 

22.  One  obtains  the  fruits  of  Ashtmfne^ 
dha  (sacrifice)  and  acquires  the  state  of 
Ganapaiya,  Then  one  should  goto/>Att- 
mavaii  and  fasting  there  for  three  nights,  ji 
man 

23.  Obtains  without  doubt  all  the  desires 
that  he  entertains  in  his  mind.  O  ruler  of 
men,  in  the  southern  side  of  this  Tiriha,  be* 
longing  to  this  Tirtha,  there  exists  a 
Tirtha  called  Rathavaria. 

24.  O  virtuous  man,  one  should  go  there 
with  reverential  mood  and  with  passions  all 
subdued.  He  then  obtains  through  the 
grace  of  Mahadeva  the  highest  stae. 

25.  O  best  of  the  Bharata  race,  O  great* 
ly  wise  one,  walking  round  it,  one  should*  ^o 
to  the  Tiriha  called  Dhara  which  destroys 
all  sins. 

26.  O  foremost  of  men,  O  king,  bathing 
there,  one  becomes  freed  from  *all  sorrow. 
O  virtuous  one.  one  should  then  go,  after 
bowing  to  the  great  mountain, 

27.  To  the  source  of  the  Ganges  which 
is  certainly  like  the  gate  of  heaven.  There 
one  should  with  controlled  soul  bathe  in  the 
Tirtha  called  Kati. 

28.  He  then  obtains  the  fruits  of  Pandm* 
rika  sacrifice  and  saves  his  own  race.  Liy* 
ing    tliere    for    one    night,  one  obtains  the 

i  fruits  of  giving  away  one  thousand  kine* 


I 


VANA  fAllVA. 


m 


ao.  OfTcriojj  oblations  according  to  the 
ordinance  to  the  Pitris  and  the  celestials  at 
Saptaganga,  Triganga  and  Sakravarta,  one 
becomes  adored  in  the  regions  of  the  virtu- 


ous. 


30.  Then  bathing  in  Kanakhala  and 
fasting  there  for  three  nights  one  obtains 
the  fruits  of  Arwamedha  and  goes  to  the 
celestial  region. 

31.  O  ruler  of  men,  then  the  pilgrim 
should  go  to  Kapilavata  ;  and  fasting  there 
for  one  night,  one  obtains  the  fruits  of  giving 
away  one  thousand  kine. 

32.  O  king  of  kings.O  best  of  the  Kurus, 
one  should  then  go  to  the  illusir'.ous  Kapila, 
the  king  of  the  Nagas  who  is  celebrated 
aH  over  the  three  worlds. 

33.  O  ruler  of  men,  bathing  in  the  Naga* 
Tirlha,  a  man  obtains  the  fruits  of  giving 
away  one  thousand  Kapila  kine. 

34.  Then  one  should  go  to  the  Ttriha 
of  Santanu,  called  Lalitika,  O  king,  bath- 
ing there  a  man  never  meets  with  calamity. 

35.  The  man,  who  bathes  at  the  conflu- 
ence of  the  Ganga  and  the  Jamuna^  ob- 
tains the  fruits  of  ten  Asviamedha  sacrifice 
and  £aves  his  own  race. 

36.  O  king  of  kings,  one  should  then  go 
to  Sugandhaka  celebrated  all  over  the  world. 
His  sou!  being  purified  and  his  sins  all  des- 
troyed one  becomes  adored  in  the  region  of 
Bramha. 

37.  O  ruler  of  men,  tlicn  the  pilgrim 
should  go  to  the  Rudravarta,  O  king,  bath- 
ing there  one  goes  to  the  celestial  region. 

38.  O  foremost  of  men,  bathing  at  the 
confluence  of  the  Ganges  and  the  Saraswati 
one  obtains  the  fruits  of  AsJiwamfdha  and 
goes  to  the  celestial  region. 

39.  Going  to  Vadrakarnaskvara  and 
worshipping  the  celestials  according  to  pro- 
per rites,  one  never  meets  with  any  calamity ; 
and  becomes  adored  in  the  celestial  re- 
gion. 

40.  O  ruler  of  men,  one  should  then  go 
to  Kubja  mar^a  ;  one  then  obtains  fehe  fruits 
of  giving  away  one  thousand  kine  and  goes 
to  the  celestial  region. 

41.  O  ruler  of  men,  then  the  pilgrim 
should  go  to  Arundhantivata.  Bathing  at 
Samudrava  with  concentrated  soul  and  with 
Bf'ahmacharya  life, 

42*  And  fastine  th«re  for  three  nights, 
a  man  obtains  tne  fruits  of  Ashwamedha 
sacrifice.  He  obtains  the  fruits  of  giving 
away  one  thousand  kine  and  saves  his  own 
race. 

43-  One  should  then  go  with  concentra- 
^€<i    mind    and    with  Brahmach^rya  life  to 


Bramhavarta.      He    obtains    the    fruits    of 
Asvfamedha  and  goes  to  the  region  of  Soma* 

44.  Going  to  yamunaparva  he  who 
bathes  in  the  yamuna  obtains  the  fruits  of 
Aswamedha  and  becomes  adored  in  the 
celestial  region. 

45.  Then  going  to  the  TMha  oilfed 
Darvisankranama  which  is  adored  by  all  tho 
three  worlds,  one  obtains  the  fruits  of  Aswa* 
medha  and  goes  to  ths  celestial  region. 

46.  Going  to  Sindhu  Pravasa  which  \n 
frequented  by  the  Sidhas  and  the  Ghan-* 
dharvas,  and  living  there  for  five  rights, 
one  obtains  the  fruits  of  giving  away  much 
gold, 

47.  Then  going  to  the  very  inaccessible 
Vedi,  one  obtains  the  fruits  of  Aswamedha 
and  goes  to  the  celestial  region. 

48.  O  descendant  of  Bharata,  going  to 
Rishikulya  and  Vashisiha  and  by  visiting 
Vashista,  all  the  other  orders  attain  to 
Brahmanahood. 

49.  Going  to  Rishikulya,  the  man  whd 
bathes  there  becomes  freed  from  all  his 
sins  and  by  worshipping  there  the  Pitris 
and  the  celestials,  he  goes  to  the  region  of 
the  Rishis, 

50.  O  ruler  of  men,  if  one  lives  there 
for  a  month  subsisting  on  herbs  (he  too  goes 
to  the  Rishi's  land).  Going  then  to  Vrigu^ 
tun^a,  one  obtains  the  fruits  of  AshwU" 
medha  (sacrifice). 

51.  Going  to  Viraframoksha  one  is 
cleansed  of  all  his  sins.  O  descendant  of 
Bharata,  going  then  to  the  Tirtha,  called 
Kirtika  and  Magha, 

52.  A  man  obtains  the  fruits  of  Agnish* 
toma  and  Aiiratha  (sacrifices).  Then  going 
to  the  excellent  Tirtha  called  Vidya  in  the 
evening, 

53.  He  who  bathes  there  obtains  every 
kind  of  knowledge.  Then  one  should  live 
one  night  at  Mahasrama,  which  is  capable 
of  destroying  all  sins. 

54.  By  taking  a  single  meal  there  a  man 
obtains  many  blessed  regions  and  saves  ten 
preceeding  and  ten  succeding  generations 
of  his  race. 

55.  Fastmg  there  for  six  days  and  lr\'e- 
ing  there  for  a  month  at  Mahalaya,  his 
soul  being  purified  and  all  his  sins  des- 
troyed, one  obtains  ^the  fruits  of  giving 
away  much  gold. 

56.  Then  going  to  VHasika  frequented 
by  the  Grandsire  one  obtains  the  iruits  of 
ot  Ashwamedha  and  acquires  the  state  of 
Ganas. 

57.  Then  going  to  the  Tirtha  called 
Sundartha,  frequented  by  the  Siddhas,   ^ 


^34 


MAMABItAaATA 


is  seen  in  the  Purnnoi,  one  obtains  pereonal 
beauty. 

58.  Then  going  to  Bramhani  wtlh  one's 
passions  controlled  and  with  Brahmacharya 
fife,  one  goes  to  the  region  of  Brahma  on  a 
lotus  coloured  car. 

59.  Then  one  should  go  to  the  sacred 
Naimishaj  frequented  b^  the  SidliaSt  where 
Bramha  with   the  celestials  always  dwells. 

60.  Only  by  wishing  to  go  to  Naimisfia, 
half  of  one's  sins  is  destroyed.  As  soon 
as  a  man  enters  it,  he  is  cleansed  of  all  his 
sins. 

61.  O  descendant  of  Bharnta,  the  heroic 
pilgrim  should  live  in  Naimisha  for  one 
month ;  (or  all  the  Tirthas  are  in  Naimisha. 

62.  O  descendant  of  Bharata,  bathing 
there  with  regulated  diet  and  subdtted  soul, 
one  obtains  the  fruits  ol  many  sacrifices. 

61.  O  best  of  the  Bharata  race,  he 
sanctifies  his  race  for  seven  generations 
upwards  and  downwards.  He  who  gives 
up  his  life  m  Naimisha  by  fasting, 

64.  The  wise  men  «ay,  sports  in  the 
celestial  region.  O  foremost  of  kings, 
Naimisha  is  ever  sacred  and  holy. 

65.  Going  to  Gangadveda  and  fasting 
there  for  three  nights,  a  man  obtains  fruits 
of  Bajpaya  and  becomes  like  Bramha  him- 
self. 

66.  Going  to  the  Saraswati,  he  who  offers 
libations  to  the  Pitris  and  the  celestials, 
no  doubt  sports  in  the  regions  of  Saraswati. 

67.  Then  one  should  with  Brahmacharya 
life  go  to  Vahuda.  Lmng  there  for  one 
night,  one  becomes  adored  in  celestial 
region. 

68.  O  descendant  of  Kuru,  he  obtains 
the  fruits  of  the  Bevasatra  sacrifice.  Then 
one  should  go  to  the  holy /fi/nVtftra/i  sur- 
rounded by  holier  beings. 

69.  Worshipping  there  the  Pitris  and  the 
celestials  one  obtams  the  fruits  of  Bajpaya 
(sacrifice).  Then  going  to  Bimala  lake 
with  concentrated  mind  and  with  Brahma- 
charya  life, 

70.  And  living  there  for  on©  night,  one 
becomes  adored  in  the  celestial  region. 
One  should  then  go  to  Gopratara^  the 
exceUent  Tirtba  m  the  Sarayu, 

71.  Where  Rama  went  to  heaven  with 
all  hia  servants,  soldiers  and  tieasts  of 
burden.  By  giving  up  one's  body,  O  king, 
he  obtains  the  great  effulgence  of  the 
Tirtha. 

73.  O  descendant  of  Bharata,  through  ihe 
grao^^  Ramaand  though  pne*s  owq.  v'^rtu- 


ons  deeds,    O    ruler  of  men,  the  man  who 
bathes  in  that  Tirtha  called  Gopraiora, 

73.  His  body  being  purified  and  his  sins 
bemg  destroyed,  becomes  adored  in  the 
celestial  region.  O  descendant  of  Kum, 
bathihg  in  flie  Ratna  Tirtha  in  the  Gommii, 
a  man, 

74*  Obtains  the  fruits  of  Ashwamedha 
sacrifice  and  sanctifies  his  own  race.  0 
best  of  the  Bharata  race,  there  is  a  Tirtha 
called  Satasahasrika. 

75  Bathing  there  With"  regulated  diet 
and  subdued  soul,  O  best  of  the  Bharata 
race,  one  obtains  the  fruits  of  giving  away 
one  thousand  kine. 

76,  O  king,  bathing  in  the  Kofi  Tirtha 
€md  worshipping  Guha,  a  man  obtains  the 
fruits  of  givmg  away  one  tliousand  kine  asd 
becomes  effulgent. 

78.  Then  gding  to  Varnchi  and  wor- 
shipping Vrishadhwaja  (Siva)  and  then 
bathing  in  the  Kapali  Hrada  a  man  ob^ 
tains  the  fruits  of  Rajshuya  sacrifice. 

79.  O  perpetuator  of  the  Kuru  race, 
going  to  Avimukta,  the  pilgrim  is  deanscd  of 
even  the  sin  of  killing  a  Bramhana  as  soon 
as  he  sete  the  god  of  gods  (Siva). 

80.  A  man  who  gives  up  hb  fife  there 
obtains  final  S;ilvation.  O  king  of  kings, 
then  going  to  the  inaccessible  Tirtha  of 
Markandaya, 

81.  Situated  at  the  confluence  of  the 
Gdmali  and  the  Ganges,  ever  celebrated 
over  the  world,  one  obtains  the  fruits  of 
Agnishtoma  (sacrifice)  and  saves  bis 
race. 

82.  Then  going  to  Gaya  with  concen- 
trated mind  and  with  Bramhacharja  life. 
one  obtains  the  fruits  of  Asinaamedita  and 
also  saves  his  race. 

83.  There  is  the  thirtha  tailed  Akhaye- 
vat  a,  celebrated  all  over  the  three  worlds. 
Whatever  is  offered  there  to  the  Pitris  i§ 
said  (0  become  inexhaustible. 

84.  Bathing  in  the  Mahanada  and  offer- 
ing there  obkitions  to  the  Pitris  and  the 
celestials,  one  obtains  eternal  region  and  also 
saves  his  race. 

85.  Then  going  to  Bramhasara  adorned 
with  the  woods  or;Oharma,  one  goes  to  the 
region  of  Brahma  as  soon  as  the  night  is 
gone. 

86.  A  best^SacrHtcial  pillar  was  buKt  on 
that  lake  by  Bramha.  He  who  walks  round 
that  pillar  obtams  the  fruits  of  Bajpaya 
(sacrmCe). 

87.  O  king  of  kings,  one  -|hpuld  go  10 
Dhenuka  celebrated    ov^ '4ne   woridZ    O 


VANA  PARVA. 


»35 


king',   living  ttiere  one  night,   and   giving 
away  sessame  and  kinc, 

88.  His  soul  being  purified  and  his  sins 
bring  all  destroyed,  a  man  certainly  goes  to 
the  region  of  Soma.  O  king,  there  is  still 
to  be  seen  a  greatly  wonderful  mark. 

89.  The  Kapilas  with  their  calves  used  to 
roam  over  that  mountain.  O  descendant  of 
Bharata,the  hoof-marks  of  Kapilas  with  their 
calves  are  to  be  seen  there  even  up  to  date. 

90.  O  king  of  kings,  O  foremost  of 
monarchs,  bathing  in  these  hoof-marks,  O 
descendant  of  Bharata,  whatever  sin  is 
committed  is  all  destroyed, 

91.  Then  one  should  go  to  Gridhraoaia 
which  is  the  region  of  the  god,  the  wielder  of 
trident.  Goinc^  to  Vrishadfawaja  (Siva), 
one  should  mb  bis  body  with  ashes. 

92.  If  he  is  a  Brahmana,  he  will  obtain 
the  fruit  of  observing  twelve  years'  vows,  and 
if  he  \s  of  other  castes,  all  his  sins  will  be 
destroyed. 

93.  O  best  of  the  Bharata  nice,  one 
should  then  go  to  Udyanta  mountain  re- 
sounding- with  melodious  notes.  The  foot- 
prints ofSavitri  are  still  to  be  seen  there. 

94.  The  Brahmana  of  rigid  vows  who 
recites  his  Sandh^a  (prayers)  there  but  once 
obtains  the  merit  of  reciting  Sandhya  (or 
twelve  years. 

95.  O  best  of  the  Bharata  race,  there  is 
the  Tirtha  known  by  the  name  of  Joni' 
dmara.  Going  there  a  man  is  freed  from  the 
pain  of  rebirth, 

96.  O  king,  the  man  who  lives  at  Qaya 
during  both  tiie  white  and  the  black  fort- 
nig'ht,  no  doubt  sanctifies  the  seven  genera- 
tions of  his  race  upwards  and  downards. 

97.  One  should  desire  for  miny  sons, 
so  that  one  may  go  to  Gaya^  or  perform 
Ashvfamedha  or  offer  a  Nila  bull. 

98.  O  king,  O  ruler  of  men,  the  pilgrim 
should  then  go  to  Falg^u  ;  he  obtams  the 
fruits  of  Ashwamedha  (sacrifice)  and  attains 
to  g^reat  success. 

99.  O  king  of  kings,  one  should  then  go 
with  concentrated  mind  to  Dharmaprishtha, 
O  great  king  ever  steady  in  wari  Oharroa 
is  always  present  there. 

too.  Drinking  ther?  the  water  of  the  well 
jand  purifying  one's  self  there  by  a  bath  and 
and  also  offering  oblations  to  the  Pitris  and 
tbe  celestials,  one,  being  cleansed  of  his  sins, 
£oes  to  heaven^ 

10 1.  There  Is  the  hermitage  of  Mai^nga 
ibe  Hisbi  of  controlled  passions.  By  enter- 
ing that  charming  hermitage  which  is  capa- 
ble of  destrojring  all  griefs  and  sorrows, 

102.     A    man    ebteiiftSilihe  frttit#  of,  the 
Q^iPAmMyana  (saoriGce).     By  teucbing  (tb^ 


image  of)  Dharma  there,   one  obtains  the 
fruits  of  Ashwamedha  sacrifice. 

102.  O  king  of  kings,  one  should  then  go 
to  the  excellent  region  of  Bramha.     O  king, 

foing  there  by  that  foremost   d    Purushas, 
iramha, 

104.  A  man  obtains  the  fruits  of  IfaJ* 
shtiya  and  Ashwamedha  sacrifices.  O  rafer 
of  men,  the  pilgrim  should  then  go  to  Raja^ 
griha. 

105.  Bathing  there  one  rejoices  (in 
heaven)  like  (the  Rishi)  Kakshivat.  A  man 
with  purity  should  take  there  the  offerings 
daily  made  to  Jakshint, 

106.  Through  the  favour  of  Jakshini  one 
is  cleansed  of  the  sin  of  even  killing  a 
Bramhana.  There  going  to  Maninaga  one 
obtains  the  fruits  of  giving  away  one  thou- 
sand kine. 

107.  O  descendant  of  Bharata,  he  who 
eats  anything  belonging  to  that  Tirtha 
does  not  die  even  if  he  is  bitten  ^by  a  veno- 
mous snake. 

108.  Living  there  for  one  [night,  one  is 
cleansed  of  all  his  sins.  Then  one  should  go 
to  the  charming  forest  of  the  Bramharshi 
Goutama. 

109.  Bathing  in  the  lake  Ahalya  one 
attains  to  most  excellent  state ;  attaining  to 
Sree,  O  king,  one  obtains  best  prosperity. 

no.  O  viVtuous  man,  there  is  a  welt 
celebrated  all  over  the  three  worlds.  Bath- 
ing there  one  obtains  the  fruits  of  Bajpaya 
(sacrifice) 

111.  There  is  (another)  well  sacred  to 
the  royal  .sage  Tanaka  worshipped  by  the 
celestials.  Bathing  there  one  goes  to  the 
region  of  Vis  hnu. 

112.  Then  one  should  go  to  Vinasana 
which  destroys  all  sins.  He  obtains  the 
fruits  of  Bajpaya  (sacrifice)  and  goes  to 
the  region  of  Soma. 

113..  Going  then  to  Gandahe  which  was 
produced  by  the  water  of  all  Tirthast  one 
obtains  the  fruits  of  Bajpaya  (sacrifice)  and 
goes  to  the  region  of  Surja. 

114.  Then  going  to  the  river  Vtsala^ 
celebrated  over  the  three  worlds,  one  obtains, 
the  fruits  of  Agnishtoma  sacrifice  and  goes, 
to  the  celestial  region. 

L15..  O  virtuous  man,  then  going  to  the 
forest  of  the  ascetics  called  Adhivanra^ 
O  great  kine,  one  rejoices  witliout  doubt 
amongst  the  Guhyakas. 

116,.  Then  going  to  the  river  named 
Kampunt^  frequented  by  the  Sidhas  one 
obtains  the  fruits,  of  Pupdarika  sacrifice, 
and  goes  to  tlie  celtstlal  region* 


13$ 


MAliARIURATA. 


117.  O  ruler  of  caMVi,  then  going  to  the 
stream,  called  Maheswari^  one  obtains  the 
fruits  of  Aswamedha  (sacrifice)  and  saves 
his  own  race. 

118.  O  ruler  of  men,  going  to  the 
tank,  of  the  celestials,  one  never  meets 
with  any  calamity  ;  he  obtains  the  fruits  of 
Ashwmmedha  sacrifice. 

1 19.  Then  one  should  go  with  concen- 
trated mind  and  with  Brahmacharja  life 
to  Somapada,  Bathing  in  Maheshwara  pada^ 
one  obtains  the  fruits  of  Ashawamedha 
sacrifice. 

1 20.  O  best  of  the  Bharata  race,  it  is  well- 
known  there  is  in  that  Tirtha,  ten  millions 
of  Tirthas.  O  king  of  kings,  a  wicked- 
minded  Asura  in  the  form  of  a  tortoise, 

121.  Was  stealing  it  away,  when,  O 
king,  it  was  recovered  from  him  by  Vishnu. 
Q  hero  steady  in  war,  bathing  in  that 
Tirtha^ 

122.  One  obtains  the  fruits  of  Pundarika 
(sacrifice)  and  goas  to  the  region  of  Vishnu, 
O  king  of  kings,  one  should  then  go  to  the 
region  of  Narayana, 

123.  O  descendant  of  Bliarata,  near 
which  Vishnu  always  dwells.  There  Brahma 
and  other  celestials,  the  ascetic  Rishis, 

124.  The  AdityaSt  the  Vasus,  and  the 
Rudras  adore  Janardana  (Krishna).  (In 
that  Tirtha)  Vishnu  of  wonderful  deeds  has 
become  known  us  Shalagramat 

125.  Going  to  the.  lord  of  the  three 
worlds,  the  giver  of  boons,  the  eternal 
Vishnu,  one  obtains  the  fruits  of  Ashwa^ 
medha  and  goes  to  the  region  of  Vishnu. 

126.  O  virtuous  man,  there  is  a  well 
which  is  capable  of  destroying  all  sins ; — in 
that  well  four  seas  always  dwell. 

127.  O  king  of  kings,  bathing  in  it,  one 
does  not  meet  with  anv  calamity  ;  going  to 
the  giver  of  boans,  the  great  god,  the 
eternal  Rudra, 

128.  Where,  O  king,  he  always  dwells, 
one  shines  like  the  moon  emerged  from  the 
clouds.  Bathing  in  ytUismara  with  sub- 
dued mind  and  with  purity, 

129.  One  obtains  without  doubt  the 
recollections  of  his  former  life  by  his  bath 
there.  Going  to  Maheshwarpura  and 
worsliipping  Vrtshadhwaja  (Siva), 

T30.  One  obtains  without  doubt  the 
fulfillment  of  his  desire  by  fasting  (in  that 
Tit'tha).  Then  going  to  Vamana  wliicH 
destroys  all  sins, 

131.  And  going  to  the  deity  Harf  one 
never  meets  with  any  calamity.  Then  one 
should  go  to  the  hermitage  callied  Kusika, 
which  is  capable  of  destroying  all  sifts. 


132.  Then  going  there  to  Kousiki'Mcii 
destroys  the  greatest  of  sins,  a  man  obtains 
the  fruits  of  Kajskyua  sacrifice. 

133-  O  king  of  kings,  one  should  then 
go  to  the  excellent  forest  called  Champekg, 
Living  there  for  one  night  one  obtains  the 
fruits  of  giving  away  one  thousand  kine. 

I34t  Then  going  to  the  inaccessible 
Tirtha,  called  JPyessthila  and  living  there 
for  one  night  one  obtains  the  fruits  <^ 
giving  away  one  thousand  kine. 

135*  O  foremost  of  men,  seeing  there 
the  lord  of  the  universe  with  his  goddess  of 
great  effulgence,  one  goes  to  the  region  of 
MitravaruMa, 

136.  Fasting  there  for  three  nights  one 
obtains  the  fruits  of  Agnishtama  sacrifice. 
(}oing  to  Kanyasamvedya  with  regulated 
diet  and  subdued  soul, 

137.  O  foremost  of  men,  one  goes  to 
the  region  of  Manu,  the  lord  of  creation. 
O  descendant  of  Bharata,  whatever  is 
given  away  (in  charity)  at  (the  Tizfhst 
named)  Kanya, 

138.  The  Rishis  of  rig^d  \'ows  say, 
becomes  everlasting.  Going  to  Nisckira 
which  h  celebratra  all  over  the  three 
worlds, 

139.  One  obtains  the  fruits  of  Ashwa' 
medha  sacrifice  and  goes  to  the  region  of 
Vishnu.  The  man,  who  gives  away  in 
charity  at  the  confluence  of  Nischiia. 

140.  O  foremost  of  men,  goes  to  the 
blessed  region  of  Brahm^.  There  is  the 
hermitage  of  Vashista,  celebrated  all  o\'cr 
the  world. 

141.  Going  to  Devakuta,  frequented 
by  the  celestial  Rishis,  one  obtains  the 
fruit  of  Ashwamedha  (sacrifice)  and  saves 
his  race. 

142.  O  king  of  kings,  one  should  then 
go  to  the  lake  of  t\\e  Rishi  Kousika,  where 
in  days  of  yore  Kousika's  son  Viswamitra 
obtained  success  (in  asceticesm). 

143.  Bathing  there  one  obtains  the 
fruits  of  Bajpaya  sacrifice.  O  best  of  the 
Bharata  race,  the  hero  who  Hves  at  Kousika 
for  one  month, 

144.  Obtains  in  one  month  withottt  doub* 
the  virtue  which  Is  the  fruit  of  Ashvc" 
medha  (sacrifice).  He  who  lives  m  thai 
foremost  of  all  Tirthas,  called  Mahahraia 

145-  Never  meets  with  any  calami^ 
and  obtains  the  fruits  of  giving  away  modi 
go)d.  Seeing  Kumara  (K^tikeya)  who 
Mves  in  Vir^^srama, 

146.  A  man  obuins  with«at  d6abt  ihe 
fruits    ti    Ashwamtdhm    lacrifice*    Coinf 


VANA    PARVA. 


»37 


then   to     Agnidhara^    celebrated    all   over 
the  three  worlds, 

147.  And  bathing  there,  one  obtains  the 
fruits  of  Agnishtoma  sacrifice.  Going  to 
the  great  god,  the  giver  of  boons,  the 
eternal  Vishnu, 

148.  And  going  to  the  tank,  sacred  to 
the  Grandsire  (Brahma)  (situate)  near  the 
king  of  mountains  and  bathing  there,  one 
obtains  the  fruits  of  Agnishtoma  sacrifice. 

149.  Issuing  from  the  Grand-sire's  tank, 
that  holds  the  sanctifying  (stream)  Kumara- 
dhara  celebrated  all  over  the  three  worlds, 

150.  And  bathing  there  one  considers  in 
his  mind  that  nil  his  desires  are  fulfillled. 
Fasting  for  six  days,  one  is  cleansed  of  the 
sm  of  even  kilting  a  Brahmana. 

ijl.  O  virtuous  man,  the  pilgrim  should 
then  go  to  the  peak  of  the  great  goddess 
Goufi,  Celebrated  all  over  the  world. 

152.  O  foremost  of  men,  ascending  it 
one  should  go  to  Sthanakunda.  Bathing  in 
Sthaftaknnda,  one  obtains  the  ffuits  of 
dajpaya  (sacrifice). 

153.  Bathing  there  and  worshipping  the 
Pilris  and  the  celestials  one  obtains  the 
ffuits  of  Ashwamedha  (sacrifice)  and  goes 
to  the  region  of  Sakra  (Indra), 

154.  Then  going  to  the  well,  called 
Tamraruna^  frequented  by  the  celetials,  O 
ruler  of  men,  one  obtains  the  virtue  that  is 
the  fruit  of  a  man -sacrifice. 

155.  Bathing  at  the  confluence  of  the 
Kiltika  ;4nd  the  Kosika  and  the  Aruna  and 
fasting  there  for  three  nights,  a  learned  man 
is  cleared  of  all  his  sins. 

156.  Going  to  the  ttrtha  called  Urvasi 
and  then  to  Somasrama  and  bathing  at 
'^^^>nbki.harna5rama  a  wise  man  becomes 
adored  on  earth. 

J 57'  Bithing  in  Kokamuka  with  Bram- 
hacharja  life  and  well  observed  vows, 
>t  IS  seen  in  the  Puranas,  one  obtains  the 
recollection  of  his  former  births. 

158.  Going  to  Prangndi,  a  twice-born 
becomes  successful  in  his  wishes,  and  his 
*oul  being  purified  and  sins  being  all  des- 
troyed he  goes  to  the  region  of  Sakra 
Ondra). 

'59'  Going  then  to  the  island  called 
fiishava  which  destroys  all  sins  and  bath- 
"^  in  the  Saraswati  one  blazes  forth  in 
heaven. 

160,  O  great  king,  bathing  then  in  the 
£'.^^^  called  Aaddaluka,  frequented  by  the 
"^ishis  one  is  cleansed  of  all  his  sins. 

'^i.  Going  then  to  the  sacred  Dhafma 
'irtkCf  frequented  by  the  BrahmarshiS)  one 

18 


obtains  the  fruits  of  Bajpaya   (sacrifice)  and 
becomes  adored  in   heaven. 

162.  Then  going  to  Champa  and  bathing 
in  the  Bhagirati,  and  then  going  to  Dundar^ 
panat  one  obtains  the  fruits  of  giving  away 
one  thousand  kine. 

163.  Then  one  should  go  to  the  sacred 
Lalitika  graced  with  the  presence  of  the 
virtuous ;  one  thus  obtains  the  fruits  of 
Raj  shy  ua  sacrifice  and  becomes  adored  in 
heaven. 

Thus  ends  the  eighty  fourth  chapter ^  the 
narrative  ^of  Tirthas^  in  the  Tirthayatra 
of  Vana  Parva. 


CHAPTER    LXXXV. 

(TIRTHAYATRA  PARVA)— 

Continued, 

Pulastya  said:— 

1.  Then  going  to  the  excellent  Tirtha 
called  Samvedya  in  theevenii\g,  and  bathing 
there,  a  man  obtains  without  doubt  great 
[earning. 

2.  O  king,  going  then  to  Tollouhityat 
Tirtha  created  in  the  days  of  yore  by  the 
prowess  of  Rama,  one  obtains  the  fruits  of 
giving  away  much  gold. 

3.  Going  to  the  Korotua  and  fasting 
there  for  three  nights,  a  man  obtains  the 
fruits  of  Aswamedha, — this  is  the  injunction 
of    the  lord  of  creation. 

4.  O  king  of  kings,  it  has  been  said 
by  the  \'isp  men  that  he  who  goes  to  the 
place  wl»cre  the  Ganges  has  joined  the 
sta,  one  obtains  ten  times  the  merit  of 
Aswamedha  sacrifice. 

5.  O  king,  going  to  the  opposite  bank 
of  the  Ganges  and  living  there  for  three 
nights,  one  is  cleansed  of  all  his  sins. 

6.  Then  one  should  po  to  Vaitarini, 
which  destroys  all  sins.  Going  then  to  the 
Tirtha,  called  Biraja,  one  shines  like  the 
moon. 

7.  Sanctifying  his  own  race,  he  is 
cleansed  of  all  his  sins.  Receiving  the 
fruits  of  giving  away  one  thousand  kine,  a 
man  sanctifies  his  race. 

8.  Living  with  purity  at  the  confluence 
of  the  Sona  and  the  Jotirathi  and  offering 
oblations  to  the  Pitris  and  the  celestials, 
one  obtains  the  fruits  of  Agnishtoma  sacri- 
fice, 

9.  O  descendant  of  Kuru,  bathing  fn 
Vanhsagulma  which  is  the  source  of  the 
Sona  and  the  Narmuda  one  obtaine  the 
fruits  of  Afvamedhu  sacrifice. 


138 


MAHABIIARATA. 


10.  O  ruler  of  men,  going  to  the  Tirtha^ 
called  Rishava  in  Kosala,  and  fasting 
there  for  three  nights,  a  man  obtains  the 
fruits  of  Bnjpaya  sacrifice. 

11.  He  obtains  the  fruits  of  giving  away 
one  thousand  kine  and  saves  his  race. 
Going  to  Kosala  and  bathing  in  the  Tirtha 
called  KalOf 

12.  One  obtains  without  doubt  the  fruits 
of  giving  away  eleven  bulls.  Bathing  at 
PushpaUthya  and  fasting  there  for  three 
nights,  a  man, 

13.  O  king,  receiving  the  fruits  of  giving 
away  one  thousand  kine,  sanctifies  his  race. 
O  best  of  the  Bharata  race,  then  bathing 
in  the  Tirtha,  called  Vadarika, 

14.  One  obtains  long  life  and  goes  to 
the  celestials  region.  Going  then  to 
Bltagirathi, 

15.  And  going  to  Dandaksha  and  Champa 
and  bathing  in  them  ovxq  obtains  the  fruits 
of  giving  away  one  thousand  kine.  Then 
one  should  go  to  the  sacred  Lapatika 
graced  by  the  presence  of  the  virtuous. 

16.  Oae  oblriins  the  fruits  of  Bajpaya 
sacrifice  and  becomes  adored  by  the  celes- 
tials. Then  going  to  Mahendra,  frequented 
by  the  son  of  Jamadagni, 

17.  And  bathing  at  the  Rama  Tirtha, 
a  man  obtains  the  fruiU  of  Ashwamedha 
sacrifice.  O  descendant  of  Kuru,  there  is 
Matanga's  Tirtha  called   Kadara, 

18.  O  foremost  of  the  Kurus,  bathing 
there  one  obtains  the  fruits  of  giving^away 
one  thousand  kine.  Going  to  the  mountain, 
called    Sree,  one  should  bathe  in  the  river. 

ig.  Worshipping  Vrishadwa^a  (Siva) 
one  obtains  the  fruits  of  Ashwamedha  sacri- 
fice. The  greatly  effulgent  Mahadeva  lives 
with   his   wife  on  the  Sree  mountain. 

20.  There  dwell  also  with  great  pleasure 
Braml^a  and  the  celestials.  Then  bathing 
in  the  Devahrada  with  purity  and  subdued 
mind, 

21.  One  obtains  the  fruits  of  Aswamedha 
and  attains  to  the  highest  state.  Going  to  the 
Rishava  mountain  m  Pandya  adored  by 
the  celistials,  one  obtains  the  fruits  of  Baj- 
paya (sacrifice)  and   rejoices  in  heaven. 

22.  Then  one  should  go  to  Kaveri, 
surrounded  by  the  Apsaras.  O  king,  bath- 
ing there  a  man  obtains  the  fruits  of  giving 
away  one  thousand  kine. 

23.  Then  one  5hould  bathe  in  the  Tirtha 
called  Many  a  on  the  sea  coast.  O  king  of 
kings,  bathing  there  one  is  cleansed  of  all 
his  sins. 

^4.  Then  going  to  Gokarna,  celebrated 
mil    over    the    three  worlds  and,  O  king,  of 


kings,   which  is  situated  in  the  midst  of  the 
ocean  and  is  reverenced  by  all  the  worlds,' 

25 — 26.  Where  Bramha  and  other  celes- 
tials, the  ascetic  Rishis,  the  Bhutas,  the 
Jakshas,  the  Kinnaras,  the  great  Nagas,  the 
Siddhas,  the  Charanas,  the  Gandharvas,  the 
men,  the  snakes,  the  rivers,  the  seas,  and  the 
hills,  worship  the  lord  of  Uma. 

27.  Worshipping  there  Ishana  and  fast- 
ing for  three  nights,  a  man  obtains  the  fruits 
of  Ashwamedha  sacrifice  and  attains  to  the 
state  of  Ganapatya, 

28.  Living  there  for  twelve  nights  a  man 
becomes  purified  in  his  soul.  Then  one 
should  go  to  the  region  of  Gayitri  adored 
by  all  the  three  worlds. 

29.  Living  there  for  three  nights,  one 
obtains  the  fruits  of  giving  away  one  thou- 
sand kine.  O  ruler  of  men,  a  strange  phe- 
nomenon as  regards  Brahmanas  is  seen 
there. 

30.  O  king,  if  a  Brahmana  whether 
born  of  a  Brahmana  woman  or  of  a 
woman  of  any  other  caste,  recites  Gayitri 
there,  his  recitation  becomes  rythmeal 
and  musical. 

31.  A  man  who  is  not  a  Brahmana 
cannot  properly  recite  it  at  all.  Going 
then  to  the  inaccessible  tank  of  the 
Brahmana  Rishi  Samvasta, 

32.  One  obtains  personal  beauty  and 
great  prosperity.  Then  going  to  Vena  <»nc 
should  offer  oblations  to  the  Pitris  and  the 
celestials. 

33.  (By  doing  this)  a  man  obtains  a  car 
drawn  by  peacocks  and  cranes.  Then 
going  to  the  Godavary,  always  frequented 
by  the  Sidhas, 

34.  One  obtains  the  fruits  of  a  cow- 
sacrifice  and  goes  to  the  excellent  region 
of  Vasuki.  Bathing  at  the  confluence  erf 
Vena  one  obtains  the  fruits  of  Bajpaya 
sacrifice. 

35.  Bathing  at  the  confluence  of  Varada 
one  obtains  the  fruits  of  giving  away  one 
thousand  kine.  Going  to  Bramhasthana 
and  living  there  for  three  nights  a  man 

36.  Obtains  the  fruits  of  giving  away 
one  thousand  kine  and  goes  to  the  celesti^ 
region.  Going  to  Kushaplavana  with  con- 
centrated mind  and  with  Brahmackarya 
life, 

37.  And  fasting  there  for  three  nights 
and  bathing  there,  one  obtains  the  fruits  of 
Ashwamedha  sacrifice.  Then  bathing  in 
the  charming  Devahrada  supplied  with 
water  by  Krishna  Vena, 

38.  And  also  bathing  in  the  J^afisarmd* 
hradafSi  man  obtains  the  recollecuoa  of  his 


YANA   PARVA. 


•39 


former  births.  Here  tb«*  king  of  the  celes- 
tials performed  one  hundred  sacrifices  and 
went  to  heaven. 

39.  O  descendant  of  Bh.irata,  one 
obtains  the  fruits  of  Agntshtoma    by  simply 

foing   there.      Bathing     in    the    ^arnad^vi 
rada,  one   obtains    the    fruits     of    giving 
away  one  thousand  kine. 

40.  Then  going  to  that  best  of  water, 
that  lake,  called  Payosni  and  worshipping 
the  Pitris  and  the  celestials,  one  obtains 
the  fruits  of  giving  away  one  thousand 
kine. 

41.  O  descendant  of  Bharata,  O  king' 
going  to  the  sacred  Dandakas  forest,  one 
should  bathe  there.  One  obtains  the  fruits 
of  giving  away  (in  charity)  as  soon  as  one 
bathes  there. 

42.  Going'  to  the  hermitage  called 
Skarvanga  oi  the  high-^souled  Sukra,  a  man 
never  meets  with  any  calamity,  and 
sanctifies  his  race. 

43.  Then  one  should  ^o  to  Surparka 
frequented  by  the  son  of  Jamadagni.  Then 
bathinfir  in  that  Rama-Tirtha  a  man  obtains 
the  fruits  of  giving  away  much  gold. 

*  44.  Bathing  in  the  Sapta  Godavari  with 
regulated  diet  and  subdued  soul,  one  obtains 
great  virtue  and  goes  to  the  celestial 
r^ion. 

45.  Then  going  to  the  Devapada  with 
regulated  diet  and  subdued  soul,  a  man 
obtains  the  merit  that  is  the  fruit  of  Deva 
sacrifice. 

a6.  Going  to  Tungakara  with  passions 
under  control  and  with  Bi  ahmacharya  life, 
where  in  the  days  of  yore,  Rishi  Saraswta 
taught  the  Vedas  to  the  ascetics. 

47.  There  when  the  Vedas  were  lost, 
the  son  of  Rishi  Angirasha,  sitting  com* 
fortably  on  the  upper  garments  of  the 
Rishis, 

48.  Pronounced  distinctly  and  with  em- 
phasis the  word  Om,  At  this,  the  ascetics 
again  recollected  all  that  they  had  learnt 
before. 

49-  There  the  Rishis,  the  Devas,  Varuna, 
Agni,  Prajapati,  Hari,  Narayana,  and  also 
Mahadeva« 

lo.  And  the  exalted  and  the  greatly  efful- 
gent Grand -sire,  with  the  celestials  appointed 
the  ffready  effulgent  Vr^  to  perform  their 
sacrifice* 

51—53.  Gratifying  Agni  with  libations 
of  Ghee  poured  according  to  the  ordinance, 
^e  high-souled  Vrigu  once  more  performed 
the  Agnidhyana  sacrifice  for  all  those  Rishis. 
After  which  twth  they  and  the  celestials 
went  away  to    their  respective  homes  one 


after  another.  O  foremost  of  kings,  he 
who  enters  the  forest  of  Tungaka,  whether 
male  or  female,  is  cleansed  of  all  his  sins. 

54.  O  hero,  there  in  that  Tirtha  one 
should  live  for  a  month  with  regulated  diet 
and  subdued  soul. 

55.  Going  then  to  Medhavika,  one  should 
offer  oblations  to  the  Pitris  and  the  celestials. 
By  doing  this,  one  obtains  the  fruits  ©f 
Agntshtoma  (sacrifice),  and  also  obtains 
memory  and  intellect. 

56.  There  in  that  Tirtha  is  the  celebra- 
ted mountain  called  Kalanjara,  Bathing 
in  the  celestial  lake  there,  one  obtains  the 
fruits  of  giving  away  one  thousand  kine. 

57.  O  king,  he  who  after  a  bath  offers 
there  oblations  to  the  Pitris  and  the  celestials 
is  without  doubt  adored  in  heaven. 

58—59.  O  king,  going  then  to  the  river 
Mandakini  which  destroys  sins  and  which 
is  on  that  best  of  mountain  called  Chitra' 
kutdf  he  who  bathes  there  and  worships 
the  Pitris  and  the  celestials  obtains  the 
fruits  of  Ashwamedha  and  attains  to  the 
best  state. 

60.  O  virtuous  man,  one  should  then  go 
to  the  excellent  Vartristhana  where,  O  kingi 
heaven's  generallissimo  always  lives. 

61.  O  best  of  kings,  only  going  there 
one  obtains  success.  Bathing  in  the  Koti 
Tirtha,  a  man  obtains  the  fruits  of  giving 
away  one  thousand  kine. 

62.  After  walking  round  it  a  itian  should 
then  to  go  ^yeshtasthana.  Seeing  Mahadeva 
there,  one  looks  like  the  moon. 

63.  O  great  king,  ever  steady  in  war 
O  best  of  the  Bharata  race,  O  Yudhisthira, 
there  is  a  celebrated  well,  in  which  four 
seas  exist. 

64.  O  king  of  kin^s,  bathing  there  and 
worshipping  the  Pitris  and  the  celestials 
with  subdued  soul,  one  being  purified, 
obtains  the  highest  state. 

65.*  O  king  of  kings,  one  should  then 
go  to  the  great  Sringapur  where,  O  great 
king,  Dasharatha's  son  Ram  formerly 
crossed  (the  Ganges). 

66.  O  mighty-armed  hero,  bathing  in 
that  Tirtha  one  is  cleansed  of  his  sins. 
Bathing  iti  the  Gangts  with  concentrated 
mind  and  with  Brahmacharya  life, 

67.  One  b  cleansed  of  all  his  sins  and 
obtains  the  fruits  of  Bajpaya  sacrifice. 
Then  one  should  go  to  Manf^aifata,  the 
region  of  the  intelligent  deity  (Siva). 

68.  O  descendant  of  Bharata,  seeing  there 
Mahadeva  and  worshipping  him  and  also 
walking  round  it,  one  attains  to  the  state  of 
Gi  Hapatya, 


140 


MAHABHARAT/I. 


69.  Bathing  in  that  Tirtka  m  the 
^anhavh  one  is  cleansed  of  all  hia  sins. 
Th^n,  O  king  .of  kings,  one  shouW  go  to 
Prayaga  which  is  highly  praised  by  the 
Rishis. 

JO,  Here  live  Brahma  and  other  celes- 
tials, the  quarters  with  their  presiding 
deities,  the  Lokapalas,  the  Saddhyas,  the 
Pitris  adored  by  the  world, 

71.  The  gfreat  Rishis, — Sanatkumra  and 
others, — the  stainless  Brahmarsis, — Angoras 
and  others^— 7 

72.  The  Nagas,  the  Suparnas,  the 
Siddhas,  the  snakes,  the  rivers,  the  seas, 
the  Gandharvas,  the  Apsaras, 

73.  And  the  exalted  Hari  with  the  lord 
oi  creatures  (Brahma)  in  front.  There  are 
three  fiery  cavern^  between  which  Janhavi, 

74.  The  foremost  of  Ttrthas,  rolls  rapidly 
OiQward.  The  daughter  of  Tapana,  cele- 
brated all  over  the  three  worlds, 

75.  The  world  puriying  Jamuna  unites 
here  ^ith  the  Ganges.  The  country  between 
the  Ganges  and  the  jamuna  is  considered 
as  the  Jaghana  of  the  earth, 

76.  And  Prayaga  is  known  as  the 
foremost  point  of  that  region.  Prayaga^ 
Sapratishatnat  KamvalUf  Aswatari, 

77.  And  the  Tiriha  Bhogavait  are  the 
sacrificial  altars  of  FVajapati  (Brahma).  O 
hero  steady  in  war,  the  Vedas  and  the 
sacrifices  in  their  embodied  forms, 

78.  And  also  ascetic  Rishis  adore  here 
Prajapati  (Brahma).  Here  the  celestials 
and  ine  rulers  of  kingdoms  perform  their 
sacrifices. 

79.  O  descendant  of  Bharata,  O  lord, 
therefore  Prayaga  is  the  most  sacred  of  all 
the  Tirthas,  in  fact  it  is  the  foremost  of 
ail  the  Tirthas  in  the  three  worlds. 

80.  Groing  to  that  Tiriha  and  singing 
its  name  and  taking  a  little  earth  from  it, 
one  is  cleansed  of  all  his  sins. 

81.  He  who  bathes  in  this  celebrated 
confluence  obtains  all  the  merits  of  Ashwa- 
medka  and  Rajshuya  (sacrifices)* 

82.  O  descendant  of  Bharata,  this 
sacrificial  place  is  worshipped  by  the  celes- 
tials themselves.  H  a  man  gives  awaA^.  hen^ 
only  a  little,  it  increases  tbousand<«fold. 

83.  O  child,  let,  not  the  text^  of  the 
Veqa  or  ^he^opiniops  of  men  dissuade  your 
mind  from  the  desire  of  dy^ng  at  Prayaga. 

84.  O-  descendant  of  Kuru,  the  wise 
men  say  that  six  hundred  millions  and  ten 
thousand  Tirthas  exist  at  Prayaga. 

85.-  Bathing  in  the  confluence  of  the 
Ganges  ^nd  the  J^am una,  one  obtains   the 


nteiStof  the  four  kinds  of  knowtedg«  and 
the  merits  also  of  those  that  are  troth 
ful. 

86.  There  is  an  excellent  Tirtka  of 
Vasuki,  called  Vo^abati.  He  who  balhw 
in  it  obtains  the  fruits  of  Ashvfamedha. 

87.  O  descendant  of  Kuru,  there  in  the 
Ganges  is  a  Tiriha,  celebrated  all  over  the 
three  worlds,  called  Hansaprapaiana  which 
gives  one  the  fruits  of  ten  sacrifices. 

88.  Wherever  a  man  bathes  in  the 
Ganges  he  obtains  the  fruits  of  gt)ing  to 
Kurukshetra,  except  the  place  named 
Kanakhala  while  the  merit  attaching  to 
Prayaga  is  the  greatest. 

89.  Having  committed  one  hundred  sins 
he  ;who  bathes  in  the  Ganges  has  all  his 
sins  burnt  off  by  the  waters  (of  the  Ganges) 
as  fuel  is  consumed  by  fire. 

90.  It  has  been  said  that  in  the  Satya 
Ytiga  all  the  Tirthas  were  sacred.  In  the 
Treta  Pushkara  alone  was  sacred.  In  the 
Dwapara  Ktiriikshetra  was  sacred.  In  the 
Kaliyuga  the  Ganges  alone  is  sacred. 

91.  In  Puskkara,  one  should  practice 
asceticism,  in  Mokalaya  one  should  gi>'e 
away  (in  charity);  in  the  Malaya  (moun- 
tains) one  should  ascend  the  funeral  pyre, 
in  Bhriguiunga,  one  should  give  np  his 
body  by  fasting. 

92.  Bathing  in  Pw5/ikara  in  Kurukshetra 
and  in  the  Ganges  and  in  the  confluence 
(of  the  Ganges  and  the  jamuna),  oa 
saves  ten  generations  ol  his  race  upwards 
and  downwards. 

93.  He  who  recites  the  name  (of  the 
Ganges)  is  purified*.  He  who  beholds  her 
obtains  prosperity.  He  who  bathes  in  bee 
and  drinks  her  water  saves  seven  genera* 
tions  of  his  ra^  upwards  and  down 
wards. 

94.  O  king,  sp  long  a  man's  bones  lie  in 
the  waters  of  the  Ganges,  so  long  that  inafl 
is  adored  in  the  celestial  region, 

95.  As   is  the   man   who   earns   vh-toes 
,  by   visiting    the    Tirthas    and  by  drinking 

their  sacred  water  and  thus  by  earning,  virtue 
'  adored  m.  the  celestial  region. 

I  96.  There  is  no  Tfriha  like  the  GoMgett 
I  there  is  no  god  like  Keshava  (Krishna)* 
I  thece  is  none  superior  to  Brarabanav— 
jthpus  said  theGrandsire  (Bi'ahma). 

97.  O  great  king,  where  there  is  the 
Ganges  and  the  place  on  the  banks  of  iht 
Ganges,  is  the  wood  fit  for  asceticism.  The 
region  througli  which  the*  Ganges  ^fiows  is  a 
favourite  hermitage. 

98.  Tfiis^  truth*  (about  rfWA05)  should  be 
recited  to  the  ears,  of  only  Brahmaoasvof  tht 


v^H^  parva. 


HI 


pious  men,  one's  of  own  tons,  friends,  dis- 
ciples and  depefidants. 

99.  It  (this  narrative  of  Tirthas)  is  un- 
rivalled, it  is  blessed,  it  is, holy,  and  it  leads 
men  to  heaven,  it  is  holy,  entertaining, 
sanctifying  and  it  is  productive  of  high 
merit. 

100.  It  is  a  mystery  of  the  great  Rishis, 
it  cleanses  all  sins.  By  reciting  this 
holy  history  in  the  midst  of  Brahmanas,  one 
goes  to  heaven. 

101.  It  is  auspicious,  heaven -giving, 
sacred,  it  is  .ever  blessed  and  it  destroys 
one's  enemies.  This  narrative  of  Tirtha  is 
the  foremost  of  all  narratives,  and  it  mcreases 
one's   intellect. 

192.  (By  reciting  it)  the  sonkss  obtain 
sons,  the  poor  obtain  wealth,  the  king 
conquers  the  world,  and  the  Vaisyaa  obtain 
affluence. 

103.  The  Sudra  obtains  all  his  desires 
anci  the  Bramhana  crosses  the  ocean  (of 
world).  Ttie  man  who  daily  hears  it  with 
purity 

104.  Becomes  able  to  remember  the 
incidents  of  his  former  births,  and  rejoices 
in  heaven.  Some  of  the  Tirthas  that  have 
been  narrated  here  are  accessible  and  some 
inaccessible. 

105.  But  he  who  is  eagerly  desirous  to 
see  them  should  go  to  them  even  in  his  mind 
(with  the  help  of  imagination).  The  Vasus, 
the  Sadhyas,  the  Adityas^  the  Marutas,  the 
Aswinas,. 

106.  And  the  Rishis  equal  to  the  celes- 
tials all  bathed  in  them  by  performing  good 
deeds.  O  descendant  of  Kuru^  O  vow- 
observing  hero»  you  too^  acting  according  to 
Ihe  rites, 

107—109.  Should  with  subdued  senses, 
visit  these  Tirthas  by  increasing  your  vir- 
tue. 'Fhe  man  of  honesty  and  those  who 
underatanct  ihe  Sa$ira»  are  ai>le  to  visit 
these  tirthas  by  reason  of  their  purified  soul, 
by  their  belief  in  Godhead  and  by  their 
study  of  tlie  Veda&  He  who  does,  not  ob- 
serve vows,  whose  soul  is  not  under  control, 
who.  is  impure,  who  is  a  thief  and  who  is 
crooked -minded  cannot  bathe  in  these 
Tirthas.  O  descendant  of  Kucu,  you  are 
ever  observant  of  virtue  and  you  are  of 
pure  character. 

Uo— m.  O  kiogi  you  have  always 
gratified  by  your  virtue  your  father,  your 
grandfather,  youf  great  grandfather  and 
also  the  celestials  with  Grandsire  (Etramka) 
at  their  head  and  also  the  Riskis,  O  virtu- 
ous, man,  O  Vasava-like  hevo^  O  Bhisma, 
To«,  will  attain  to  the  ^egioA  ofi  Vasus.  and 
y^  will  ac^M^  eternal  f^me  on  earths 


Karada  said  :— 

ri2.  Having  thus  spoken  with  cheerful- 
ness, and  bidding  farewell  to  him  (Bhisma 
the  exalted  Rishi  Pulastya  with  his  mmd 
well  pleased,  disappeared  then  and  there, 

118.  O  foremost  of  the  Kurus,  Bhisma 
also  who  well  understood  the  true  import 
of  the  Sastras  travelled  over  the  world  at 
the  command  of  Pulastya, 

114.  O  greatly  exalted  one,  he  (Bhisma) 
ended  here  (at  Prayaga)  his  highly  meri- 
torious visits  to  the  Tirthas  which  are  ever 
capable  of  destroying  all  sins. 

115.  He  who  travels  over  the  earth  ac- 
cording to  these  rules  obtains  the  great 
fruits  of  one  hundred  horse-sacrifices,  and 
finally  obtains  salvation. 

Xi6.  O  son  of  Pritha,  you  will  get  eight 
times  superior  merit  to  those  that  the  fore- 
most of  the  Kurus,.  Bhima  formerly  ob- 
tained. 

117.  O  descendant  of  Bharata,  as  you 
will  take  all  these  Rishis  to  those  Tirthas^ 
your  merit  will  be  eight  limes  greater.  The 
Tirthas  are  infested  with  Rakshashas.  O 
descendant  of  Kuru,  none  else  except  you 
can  go  there. 

118.  He  who  recites  this  narrative  of  all 
the  Tirthas  told  by  the  celestial  Rishi 
(Pulastya)  by  risinp^  early  in  the  morning 
is  cleansed  of  all  his  sins. 

119 — 21.  There  always  dwell  those  fore- 
most of  Rishis, — ValmiJci  and  Kashyapa, 
Airya,  Kundajatra  Visuhwaroitra,  Gotama, 
Asita,  Devnia,  Markendya,  Gaiava,  Vara- 
dwaja,  Vashistha,  Uddalaka,  Sounaka  with 
his  son,  that  best  of  ascetics  Vyasa,  that 
foremost  of  Rishis  Durvasha,  -the  greatly 
ascetic  Javali, 

122.  These  foremost  of  Rishi®  affe  all 
wailing  for  of  you.  O  great  king,,  by 
visiting  the  Ttrthaa  xrw&i  ihkttt, 

123.  O  grtat  king,  a  greatly  effiilgent 
Rishi  named  Lomasha  will  come  to  you. 
Go  with  him  (to  the  Tirthas). 

124..  You  can  go  with  me  O  virtuous 
man,  to  visit  some  of  the  Titthas,  You 
will  by  this  obtain  great  fame  as  did  king 
Mahavishaj 

125.  As  did  virtuous  miiid^  Yayati,  as 
did  king  Pururava.  O  foremost  of  kingsi 
you  too  will  blaze  forth  with  your  own  virtue ; 

126.  As  did  king  Vagiratha  as  dkl 
the  celebrated  Rama,  so  would  you  shine 
among  kings  like  the  Sun. 

ixj.    As    were     Manu,    Ikshwaku,    the 

f  really  famous  Puru»  and.  Vena  so,  O  great 
ing,  would  you  become  celebrated. 


142 


MAIfABHAllATA. 


138.  And  as  in  the  days  of  yore»  the 
sUyer  of  Vitra,  the  king  of  the  celestials 
after,  having  burnt  his  enennies  and  having 
his  mind  freed  from  all  anxieties  ruled  over 
the   three  worlds, 

129 — 30.  So  will  you  destroying  your 
enemies  rule  over  your  subjects.  O  lotus- 
eyed  hero»  having  conquered  the  earth 
according  to  the  custom  of  your  own 
order  (Kshahtrya),  you  will  acquire^  renown 
by  your  own  virtue  as  did  Krittavirjarjuna. 

Vaishampayana  said  :-- 

131.  Having  thus  comforted  the  king, 
O  great  king,  the  exalted  Rishi  Narada, 
bidding  ftrewell  disappeared  then  and 
there. 

132.  And  the  virtuous-minded  Yudis- 
thira  also,  reflecting  on  the  subject,  recited 
before  the  Rishis  the  merits  that  are  derived 
from  visiting  the    Tirthas, 

Thus  ends  the  eighty -fifih  ch after ^  the 
departure  of  Narada^  in  the  Tirthayatra 
of  the  Vana  parva. 


CHAPTER     LXXXVI. 
(TIRTHAYATRA  P\KVK)''Continued. 

Vaishampayana  said^— 

1.  Having  ascertained  the  opinion  of  his 
brothers  and  that  of  the  intelligent  Narada, 

JIudhishthira  thus  spoke  to  the  grandfather- 
ike  Dhauma. 

Yudhisthira  said  :— 

2.  I  have  sent  away  for  the  acquisition  of 
weapons,  that  formost  of  men,  that  irres- 
ststtbly  powerful  and  the  mighty-armed 
Jisl^u  (Aryuna)  of  immeasureable  intelli- 
gence. 

3*  O  ascetic,  that  hero  (Arjuna)  is 
devoted  to  me  ;  he  is  able,  he  is  weJi-skilled 
in  weapons,  he  is  like  the  lord  Vasudeva 
(Krishna)  himself. 

4.  O  Brahmana,  I  know  them  bothi 
Krishna  and  Arjuna,  those  greatly  power- 
ful destroyers  of  enemies  as  much  as  the 
mighty  Vyasa  knows  them. 

5.  I  know  Vasudeva  (Krishna)  and 
Dhananjaya  (Arjuna)  to  be  none  else  than 
Vishnu  himself  of  six  attributes.  Narada 
also  knows  them  to  be  such,  for  he  has 
always  spoken  so  to  me. 

6.  I  also  know  them  to  be  Rishis  Nara 
and  Narayana.  Knowing  him  to  be  atble, 
I  have  sent  Arjuna  away. 


7.  He  is  not  inferbr  to  Indra,  and  he  W 
fully  competent  ;  I  have  sent  hhn, 
that  son  of  god  (Arjuna)  to  see  the  king  of 
the  celestials  and  obtain  weapons  from  him. 

8.  Bhisma  and  Orona  are  mighty  car- 
warriors;  Kripa  and  the  son  of  Drona  are  in- 
vincible. These  great  car-warriors  have 
been  installed  by  the  son  of  Dhritarastr<i 
(Duryodhana)  in  the  command  of  his  army, 

9.  All  of  them  are  learned  in  the  Vedas, 
all  are  heroic,  all  possess  the  knowledge  ok 
every  weapon.  Those  greatly  powerful 
heroes  always  eagerly  desire  to  fight  with 
Arjuna*  iCama,  the  son  of  Suta,  that  great 
car-warrior,  is  well  skilled  in  the  celestial 
weapons. 

10.  In  respect  of  the  Impetus  of  his 
weapons,  he  possesses  the  strength  of  Va^ii. 
He  being  a  flame  of  fire,  his  arrows  are  its 
tongue.  The  dust  (of  the  battle  field)  is  its 
smoke,  and  the  slaps  of  his  left  hand  cased 
in  leather  are  the  crackling  of  that  flame. 
Urged  by  the  son  of  Dhritarastra,  as  the 
fire,  • 

11.  Urged  by  the  wind,  Kama,  fix  like 
the  all  consuming  fire  at  the  end  of  yv^g^* 
sent  forth  by  the  destroyer  death  himself,  will 
certainly  consume  my  troops  like  straw. 

12 — 14.  Only  that  mass  of  clouds,-^ 
namely  Arjuna  assisted  by  Krishna, — who 
is  like  the  powerful  wind, — his  celestial  wea- 
pons representing  fearful  lightning  (in  that 
cloud)— his  white  steeds  representing 
white  cranes  flying  underneath  (those 
clouds) — his  unbearable  Gandtva  repres- 
enting the  rainbow, — (that  Aijana  only) 
is  capable  of  exttnuishing  that  blaitng 
flame, —  namely  Kama, —  by  means'  of  the 
shower  of  his  arrows  shot  with  unflagging 
steadiness.  That  conqueror  of  hostile 
heroes,  Vibhatsu  (Arjuna)  will  certainly 
succeed  in  obtaining  all  the  celestial  weapons 
with  their  fullness  and  life  from  Indra. 

I  j.  In  my  oj^inion  he  alone  b  equal  t« 
them  all ;  It  is  impossible  otherwise  to 
vanquish  in  battle  all  those  foes  who  have 
all  attained  great  success  in  all  those  pur- 
poses. 

16,  We  the  Pandavas  shall  all  see  that 
chastiser  of  foes  (AHuna)  fully  equipped 
with  celestial  weapons,  lor  Vivatsu  (Arfuna) 
when  undertaking  a  task  never  droops 
down   under  its  weight. 

17,  In  the  absence  of  that  hero,  Chat 
foremost  of  men,  we  shall  never  have  p^aco 
of  mind  with  Krishna  (Draupadi)  in  tlus 
forest  of  Kamyaka, 

18,  Therefore,  you,  (O  Rishis^  spesk  of 
some  other  forest  which  is  sacred  and 
delightful    and    which    abounds  in   fniks 


VANA    PARVA. 


»43 


and   food  and   which   is  inhabited  by  men 
of  pious  deeds, 

19.  And  where  we  may  pass  some  time 
waiting  for  the  heroic  and  invincible  Arjuna, 
as  Chataka  (bird)  expects  rain  from  the 
gathering  clouds. 

20. — 21.  Tell  us  of  various  hermitages, 
lakes,  rivers  and  beautiful  mountains  which 
a.rc  open  to  the  twice-born.  O  Bramhana,  in 
the  absence  of  Arjuna,  I  do  not  like  to  live 
in  this  forest  of  Kamyaka,  We  shall  go 
somewhere  else. 

Thus  ends  the  eighty  sixth  chapter,  the 
g£tlloquy  between  Dhaumya  and  Yuahisthira 
in  the    Tirthayatra  of  Vana  Parva, 


CHAPTER   LXXXVII. 
(TIRTHAYATRA  ?\RW\)-'Continued. 

Vaisampayana  said  :— 

1.  Seeing  all  the  Pandavas  afflicted  with 
anxiety  and  depressed  in  spirits,  Dhaumya 
who  was  like  Vrihaspati  himself,  thus  con- 
fort  ed  them  and   spoke  to  them. 

Dhaumya  says  \— 

2.  O  best  of  the  Bharata  race,  O  sinless 
one,  Itsten  to  me  as  1  mention  some  of  the 
sacred  hermitages,  regions  and  Tirthas 
and  mountains  that  are  approved  of  by  the 
B  rah  m  anas. 

3.  O  king,  O  ruler  of  men,  hearing 
which  you  with  Draupadi  and  your  brothers 
will  be  freed  from  all  grief. 

4.  O  son  of  Pandu,  only  hearing  of  them 
you  will  acquire  great  merit.  But  going  to 
them,  O  foremost  of  men,  you  will  get  merit 
hundred    times  greater. 

5.  O  king,  O  Yudhisthira,  I  shall  first 
speak  of  the  charming  eastern  country  ever 
frequented  by  the  royal  Rishis,  as  far  as 
I   recollect. 

6.  O  descendant  of  Bharata,  in  that 
country  there  is  a  Tirtha  ever  frequented 
by  the  celestial  Rishis  called  Naimisha,  In 
that  Tirtha  there  are  several  separate 
Ttrthas  sacred  to  the  celestials. 

7.  Here  flows  the  charming  and  sacr- 
ed  Gamatij  ever  adored  by  the  celestial 
Rishis ;  here  is  the  sacrificial  ground  of 
the  celestials  and  the  sacrificial  stake  of 
Vivaswata  (sun). 

8.  Here  there  is  also  that  foremost  of 
of  hills,  the  sacred  Gaya,  adored  by  the 
celestial  Rishis,  where  there  is  the  auspi- 
cjoos  lake  of  Bramha,  frequented  by  the 
celestials. 


^*  O  foremost  of  men,  it  is  for  this 
reason  the  ancients  say  that  men  should 
desire  for  many  sons,  so  that  one  (son)  at 
least   amongst  them  may  go  to  Gaya, 

10.  May  perform  the  horse-sacrifice  and 
may  give  away  a  Nila  bull,  and  thus 
deliver  ten  generations  of  his  race  upwards 
and  downwards. 

11.  O  king,  there  is  a  great  river  and 
there  it  also  Gayasura  and  there  is  a 
banian  tree  called  by  the  Bramhanas 
eternal. 

12.  O  lord,  food  offered  here  to  the 
Pitris  becomes  everlasting.  There  flows 
the  great  river  of  sacred  ^ water  called  by 
the  name  of  Falgu, 

13.  O  best  of  Bharata  race,  there  is  also 
in  this  place  the  Kousika  abounding 
In  various  fruits  and  roots  where  the 
great  ascetic  Vishwamitra  attained  to 
Bramhanahood. 

14.  Here  there  is  the  river,  the  sacred 
Ganges  ;  on  the  banks  of  Bhagirathi  Were 
performed  many  sacrifices  with  large  Dhak- 
shinas  (gift). 

15.  O  descendant  of  Kuru,  they  say  that 
in  the  country  of  Panchala,  there  is  a  forest, 
called  Utpalaf  in  which  the  descendant  of 
Kousika,  Vishwamitra  with  his  son  perform- 
ed his  sacrifices. 

i6.  And  where  seeing  the  lelics  of 
Vishwamitra's  superhuman  power,  Rama, 
the  son  of  Jamadagni,  recited  the  praises  of 
his  ancestor. 

17.  At  Kamyaka f  the  descendant  of 
Kousika  (Vishwamitra)  drank  the  Soma 
with  Indra.  Then  abandoning  Khashtrya 
order,  he  said  "I  am  a  Brahmana." 

18.  O  hero,  there  is  the  sacred  confluence 
of  the  Ganges  and  the  Yamutia  celebrated 
all  over  the  world.  Sacred  and  sin-destroy- 
ing it  is  ever  adored  by  the  holy  Rishis. 

19.  O  best  of  the  Bharata  race,  in  this 
place,  the  soul  of  creatures,  the  Grandsire 
(Bramha)  formerly  performed  his  sacrifices. 
It  is  hence  called  Prayaga, 

20.  O  king  of  kings,  O  ruler,  there  is 
that  foremost  of  hermitages  of  Agasthya  and 
also  the  forest  called  lafasa  graced  by  the 
presence  of  ascetics. 

21.  There  is  also  Hiranyavindu  on  the 
firreat  Kalanjara  mountain  and  also  that 
foremost  of  hills  Agasthya  which  is  charming, 
sacred  and  auspicious. 

22.  O  descendant  of  Kuru,  there  is  al^ 
the  hill  called  Mahendra,  sacred  to  the  high- 
souled  descendant  of  Bhrigu  (Rama),  where 
in  the  days  of  yore  the  Grandsire  (Bramha) 
porformed  his  sacrifices. 


U4 


MAHABIIARATA 


13.  O  king,  O  YudhisthirA,  in  tWs 
phice  the  Bhagiraihi  enters  a  lake,  where 
there  is  also  the  «acred  river  known  by  the 
name  of  Bramhashala 

24^-25.  The  very  sight  of  which  pro- 
duces great  virtue  and  the  banks  of  which 
are  in)^bited  by  men  whose  sins  are  des- 
troyed. There  is  also  the  sacred,  auspki- 
ous,  celebrated,  great  and  excellent  hermi- 
tage of  the  hign-souled  Matanga,  called 
Kedara.  There  is  also  the  charming  Kun- 
doda  mountain  which  abounds  in  many 
fruits,  roots  and  water, 

a6.  Where  the  king  of  the  Nishadas 
Nala)  had  satisfied  his  thirst  and  rested 
or  a  while.  In  this  place  is  also  the 
charming  Devavana,  grand  with  the  pre- 
sence of  ascetics. 

26 — 2S.  In  this  place  also  are  rivers 
Vahuda  and  Nanda  o(\  the  top  of  the 
mountains.  O  great  king,  I  have  described 
to  you  all  the  tirthas,  the  rivers,  the 
mountains  ar^l  sacred  spots  that  are 
tabe  seen  in  the  eastern  country.  Now 
hear  of  the  sacred  tirthas,  rivers,  moun- 
tains, and  holy  spots  in  the  other  three 
{{uarterB. 

TJius  ends  the  eighfyseDenth  chapter 
t)haumya*s  descriptiou  of  Tirthas  in  th$ 
Tirthayatra  of  the  Vana  Farva, 


i 


CHAPTER  LXXXVirl. 

(TIRTHAJATRA    PARV A)^Cof^ifiuid, 

1.  O  descendant  of  Bharata^  I  shall 
describe  to  you  in  detail  according  to  my 
knowledge  the  sacred  Tirthas  of  the  south. 
Listen  to  them. 

2.  In  this  quarter  lies  the  sacred  and 
auspicious  river  Godavari  which  is  full  of 
much  water,  which  abounds  in^  groves  and 
which  is  frequented  by  the  ascetics. 

3.  In-  this  place  also  are  the  rivers 
Vena  and  Bhimarathi,  both  capable  of 
destroying  sin  and  fear,  both  abounding  in 
birds  and  deer  and  are  graced  with  the 
abodes  of  ascetics. 

4.  O  best  of  the?  Bharafa  race,  in  this 
region,* is  also  the  Tirtha  of  the  r^yal 
ascetic,  called  Nriga,  namely  the  river 
Payashini  which  is  charming,  and  Which  is 
full  ot  water,  and*  which  is  frequented  by 
Brahmanas. 

5.  In  this  place  thegr^tly  illustrious  am! 
Ttn^rty  Yogi,  M^rk^ndayft  sarrg  th^  praiseis' 
of  the  king  Nriga  irtid'cfThts  ftfrnily. 


^—7.  We  have  heard  of  th«  saoificiiiff 
king  Nriga  ;  we  have  heard  also  that  whidi 
really  took  place  when  h«  was  performing  a 
sacrifice  in  the  excellent  Tirtha  called  Varaka 
on  the  Payashini,  In  that  sacrifice  Indra 
became  introxicated  with  Sema  and  the 
Brahmanas  with  the  gifts  which  they  receiv- 
ed. The  water  of  tne  Payashini,  taken  np 
(in  vessel)  or  flowing  along  the  ground.  Of 
conveyed  b}'  the  wind,  can  cleanse  a  pKjrson 
from  whatever  sins  he  may  commit  till  the 
day  of  his  death. 

8-  Higher  than  heaven  itself,  created 
and  bestowed  by  the  trident  wielding  diely 
(Siva)  thef6  in  that  pure  Tirtha,  seeing 
the  image  of  tho  diety  one  goes  to  the 
region  of  Siva. 

9.  Placing  on  the  one  scale  Ganga  and 
all  the  other  rivers  wkh  their  water*  and  on 
the  other,  the  Paya^ini,  the  latter  in  my 
opinion  wor^ld  be  superior  in  peint  of  merit 
to  all  the  Tirthas  put  together. 

10.  O  best  of  the  Bharata  race,  of>  the 
mountain,  called  Varuna  Srotasa  is  the 
sacred  and  au^ciotis  forest  of  Mathura 
afbottnding  \t\  frnitd  and  roots  ftnd  con- 
taining A  sacrificial  ^take, 

11.  It  is  said  that  in  the  region  north  of 
it  (Payasini)  and  near  the  sacred  hcrrai- 
tagc  of  Kanwa  are  many  forests  inhabited 
by  the  a^cetici. 

12.  O  child,  O  descendant  of  Bharata. 
in  the  charming  Tirtha  called  Sarparaka, 
are  the  two  sacrificial  platforms  of  the  high- 
souled  son  of  Jamadagni  called  Pashana 
and  Punas'hchandra, 

13.  O  son  of  Runti,  in  this  place,  is  the 
Tirtha  called  Asoka  abounding  in  many 
hermitages.  O  Ytrdlu^thira,  |ih  the 
Pandya  Country  are  the  TirthaT  ealkd 
Agustha  and  Varuittx, 

14.  O  foremost  of  men,  O  son  of  Kunti, 
amongst  tile  Paiidyas,  there  is  the  Tirtha 
csiWed  Kuma^ri,  Hear,  I  shall  now  describe 
Tamraparna, 

13.  In  this  hermitage,  the  celestials  had 
undergone  pet^ances  with  the  d<^ire  of 
obtaining  salvation.  Iti  this^  region  b  also 
Gokattta  celebrated  over  the  three  woHds, 

16.  O  child,  it  is  full  of  cool  water,  it  is 
auspicious,  sacred  and  capable  of  eiving 
great  merit.  That  lake*  is  itiacJcessible'to 
men  of  un{5unAed  ^^ouW. 

17.  N^r  to  that  Tirt%a  is  the  sucred 
hermitage  of  Agastya^s  disciple,  the  moun- 
tain Devasava  which  abounds  in  trees  aad 
grass  and  fruits  and  roots. 

18.  Thertf  is  also  the  Vairdurja  moun- 
t^n  v^ieh  \^  dcTightfttl  arid  which  abounds 
in  gems  and  which  is  capable  of  btfstofring 


VANA   PARVA. 


HJ 


great  merit.  Tlierc  (on  that  mountain)  is 
the  hermitage  of  Agastkya  abounding  in 
fruits,  roots  and  water. 

19.  O  ruler  of  men,  I  shall  now  describe 
the  sacred  spots  and  hermitages,  rivers,  and 
lakes,  situated  in  the  Sourastra  country. 

20.  O  Yudhisthira,  the  Brahmanas  say 
that  on  the  sea-coast  is  the  Chamasoa- 
nedana  and  also  PrsLv^sha^ — the  Tirtha 
which  is  adored  by  the  celeslials. 

21.  There  is  also  the  ihirtha  called 
Pindarhot  frequented  by  ascetics  and 
capable  of  producing  great  merit.  In  this 
region  is  the  great  mountain  Ujyayanti 
which  produces  great  success. 

22.  O  Yudhisthira,  the  celestial  Rishi 
Narada  of  great  intelligence  has  recited  an 
ancient  SlcAca  about  it.    Listen  to  it. 

23.  He  who  performs  austerities  on  the 
sacred  hill,  Ujjayanii  in  Sourastra,  aboun- 
ding in  birds  and  beasts,  is  adored  in  the 
celestial  region. 

24.  There  is  also  Darayati  which 
produces  great  merit  and  in  which  lives  the 
slayer  of  Madhu  who  is  the  ancient  one  in 
embodied  form  and  who  is  eternal  virtue. 

25.  The  Brahmanas,  learned  in  the 
Vedas  and  persons  versed  in  the  philosophy 
of  the  soul  say  that  the  illustrious  Krishna 
is  eternal  virtue. 

26.  Govinda  is  said  to  be  the  purest  of  all 
pure  things,  the  righteous  of  the  righteous, 
and  the  auspicious  of  the  auspicious. 

27.  In  all  the  three  worlds,  the  lotus- 
eyed  god  of  gods  is   eternal.     He    is    the 

1>ure  soul ;    he  is  the  supreme  Brahma  and 
le  is  the  lord  of  all.    That  slayer  of  Madhu 
of  inconceivable  soul  lives  there. 

'Vhus  ends  the  eighty-eighth  chapter, 
Dhaumyas  descriptien  of  thirthas,  in  the 
Ttrthayatra  of  Vawa  Parva. 


CHAPTER    LXXXIX. 
(TIRTHAYATRA  P\R\\)'-Continued. 

Dhanmya  said  :— 

1.  I  shall  (now)  describe  to  you  those 
sacred  spots  capable  of  producing  merit 
that  lie  on  the  west, — in  the  country  of  the 
Anarttas. 

2.  O  descendant  of  Bharata,  there  flows 
in  a  westward  course  the  sacred  river 
Narmadat  graced  by  Priyanga  and  adorned 
with  mangoe  trees  and  engarlanded  by 
cranes. 

3—4.  All  th«  TirthaSf  sacred  spots, 
rivcrsi  forests,  and  those  best  of  the  moun- 

19 


tains  that  are  in  the  three  worlds,  all  the 
celestials  with  the  Grandsire,  with  the 
Siddhasr  the  Rishis,  and  the  Charanas,  O 
foremost  of  Kurus,  O  descendant  of 
Bharata,  always  come  to  bathe  in  the 
sacred  waters  of  the  Narmada, 

5.  It  has  been  heard  by  us  that  the 
sacred  hermitage  of  Rishi  Vishwasrava 
stood  there,  and  there  the  lord  of  wealthr 
Kuvera,  having  men  as  his  vehicle,  was- 
born. 

6.  There  is  also  that  foremost  of  hills, 
the  sacred  and  auspicious  Vaidurja  moun- 
tain, which  is  always  abounding  in  trees 
that  are  green  and  that  are  always  adorned 
with  flowers  and  fruits. 

7.  O  ruler  of  men,  O  great  king,  orr 
the  top  of  that  mountain  there  is  a  sacred 
lake  adorned  with  full  blossomed  lotuses, 
and  frequented  by  the  celestials  and  the 
Gandharvas. 

8.  O  great  king,  many  wonders  are  io 
be  seen  on  that  sacred  mountain  which  is 
like  heaven  itself  and  which  is  visited  by 
the  celestial  Rishis. 

9.  O  king,  O  conqueror  of  hostile  cities^ 
there  is  the  sacred  river  called  Vishwamitra, 
belonging  to  the  royal  sage  of  that  name 
and  which  abounds  in  many  sacred  Tirthas 

10.  It  was  on  the  banks  of  this  river, 
the  son  of  Nahusha,  Yayati,  fell  (from 
heaven)  amongst  the  pious  and  obtained 
again  the  eternal  region  of  the  virtuous. 

11.  There  is  also  the  sacred  lake  known 
by  the  name  of  Punya,  the  mountain  called 
Mainaka  (and  that  other  mountain  called 
Asita  abounding  in  fruits  and  roots. 

12.  O  Yudhisthira,  O  son  of  Pandu, there 
is  also  the  sacred  hermitage  of  Kakshasena 
and  also  the  hermitage  of  Chyavana  known 
every  where. 

13.  O  lord,  here  men  obtain  success  if? 
their  asceticism  with  less  austerities.  O 
great  king,  here  also  is  yamhumarga,  the 
hermitage  of  Rishis  of  subdued  soul. 

13.  O  foremost  of  self-con  trolled  men^ 
the  hermitage  is  frequented  by  birds  and 
deer.  O  king,  there  is  the  very  sacred 
and  ascetic -surrounded, 

15.  Ketremela,  O  king,  also  Medhays 
also  Gangadara  and  the  celebrated  forest 
of  Saindhava,  frequented  by  the  Braro- 
hanas. 

16.  Then  there  is  the  sacred  lake  of  the 
Grandsire,  known  by  the  name  of  Push' 
kara,  the  favourite  hermitage  of  Valikhilyas, 
the  Sidhas,  and  the  Rishis. 

17.  O  foremost  of  Kurus,  O  best  of  all 
virtuous  men,  moved  by  the  desire  to  get 


I4<S 


MAIIABIIARATA 


its  shelter,  the  lord  of  creatures  recited  this 
verse  at  Pushkara, 

1 8.  "If  a  pure  sonled  man  wishes  to  go 
to  the  pM^Akara  even  in  his  imagination, 
he  is  cleansed  of  all  hb  sins  and  he  rejoices 
in  heaven, 

Thus  ends  the  eight^ninih  chapter  Dhau- 
myas  description  of  tirthas,  in  the  Tirtha*^ 
yaira  of  Vana  Parva, 


CHAPTER   XC. 
(TIRTHAYATRA  l^MCW Ay^Continued, 

Dhaumya  said  :— 

1.  O  foremost  of  men,  I  shall  (now) 
describe  those  jjirihas  and  sacred  spots  that 
lie  in  the  northern  country. 

2.  O  lord,  hear  of  them  with  all  atten- 
tion. O  hero,  hearing  this  narrative  one 
obtains  reverence  which  does  him  much 
good. 

3.  O  son  of  Pandu,  here  flows  the 
greatly  sacred  Saraswati  abounding  in 
Tirtkas  and  banks,  easy  of  ascent.  Here 
also  flows  the  ocean -going  and  impetuous 
Yamuna, 

4«  And  here  is  also  the  very  sacred  and 
auspicious  Tirtha  called  Plakshavatarana 
where  the  Bramhanas  after  performing  the 
Sar^swuti  sacrifice  made  thier  ablutions, 

5.  O  sinless  one,  O  descendant  of 
Bharata,  here  is  also  the  celebrated  celestial 
and  auspicions  Tirtha  called  Agmsara, 
where  Sahadeva  performed  a  sacriike  by 
measuring  out  the  ground  by  a  throw  of 
Samya, 

6»  O  Yudhbthira,  it  is  for  this  reason 
Indra  sang  the  praises  (of  Sahadeva)  in  a 
verse  which  is  still  current  in  the  world  ^d 
sung  by  the  Bramhanas. 

7.  O  foremost  of  the  Kunis,  on  the 
Yamuna^  Agni  was  worshipped  by  Saha- 
deva when  Dhakshinas  (gifts)  in  hundreds 
and  thousands  were  made. 

8.  Here  the  greatly  illujtrious  king,  the 
emperor  Bharata  performed  thirty  five 
horse*sacrifices. 

9.  O  child,  we  have  heard  that  Sara- 
vanga  who  in  the  days  of  yore  used  to 
gratify  much  the  Bramhanas,  had  his  sacred 
and  celebrated  hertnitage  here. 

10.  O  son  of  Prilha,  O  |:rcat  king,  here 
is  also  the  river  Saraswati  which  is  ever 
worshipped  by  the  pious  and  (on  the  bank 
of  which)  the  Valikhillyas  pcrioroied  sacri- 
fices in  the  dd>s  of  yoiCt 


II.  O  Yudhisiliira,  O  foremost  of  ni«rt, 
here  is  also  the  highly  sacred  and  greatly 
famous  Drishavati.  Here  are  NagradkA* 
khya,  Panchalya  and  Punyakhya. 

12 — 13.  Dalbhoyaghosa,  ani  Dalhbyn 
which  are,  O  son  of  Ktinti,  the  sacred  her« 
mitage  on  earth  of  the  illustrious  Anandasai 
of  excellent  vows  and  great  energy  and 
which  are  all  celebrat^  over  the  three 
worlds.  O  ruler  of  men,  here  also  the  cele* 
brated  Etavarna  and  Avavama. 

14.  Learned  in  the  Yedas,  versed  ta 
the  Vedic  lore,  and  proficient  in  redic 
rites,  O  best  of  the  Bharata  race,  performed 
many  sacred  and  best  sacrifices. 

15.  Here  is  also  Yishyakapa  to  which 
in  the  days  of  yore  came  tlie  celestials  wiib 
Indra  and  Varuna,  and  practised  ascetl* 
cism  ;  and  thus  it  became  so  sacred. 

16.  Here  also  is  the  sacred  and  charm- 
ing  Palasaka  where  the  greatJy  exalted, 
the  highly  illustrious  great  Kishi  brd 
Jamadagni  performed  sacrifices. 

17.  Here  all  the  chief  rivers  in  their 
embodied  forms,  taking  thier  respective 
waters,  stood  round  that  foremost  of 
Rishis. 

18.  O  great  king,  O  hero,  here  also 
Vivavasu  (fire)  himself,  going  there  and 
seeing  that  high-souled  Rishi's  innitialion, 
recited  the  following  Sloka. 

19.  "When  the  illustrious  Jatnadagnt 
was  worshipping  the  celestials,  the  ri\'crs, 
coming  to  the  Bramhanas,  offered  them 
honey." 

20. — 21.  O  Yudhisthira,  the  spot  where 
the  Ganga  rushes  onward  cleaving  that  fore- 
most of  mountains  (the  Himalayas)  fre- 
ouented  by  the  Gandharvas,  the  Yakhas, 
the  Rakshashas,  the  Apsaras,  and  inhabit- 
ed by  the  Kiratas,  and  the  Kionarasis 
called  Gangadvarm,  O  king  this  spot  fre- 
quented by  the  celestial  Risliis  is  con- 
sidered very  sacred, 

22.  O  descendant  of  Kuru,  by  Sanat- 
kumar,~as  also  the  sacred  XaunkktU. 
Here  is  also  the  mountain  called  Puna  on 
which  was    bom  Pururaba, 

23.  And  where  Bhrrgu  practised  his 
austerities.  O  king  that  hermitage  has  thus 
become  known  by  the  name  of  mountain 
Bh  rigu  -  Tu  uga. 

24. — 25.  O  best  of  Bharata  race,  here 
is  the  sacred  and  extensive  V^adari. — ctJc- 
brated  all  over  the  worlds,  which  is  the 
highly  holv  hermitage  of  him  who  is  the 
Present,  t'he  Past  and  the  Future,  wlw  a 
called  Narayana,  the  lord  Yishnu.  whou 
eternal,  and  who  is  the  foremost  ot  Paru- 
&has* 


VANA  PARVA. 


147 


^5.  O  king^,  near  Vadari  the  cool  waters 
of  Crania  were  formerly  Hot  and  her  banks 
were  overspread  with  sands  of  g^old. 

27.  Here  the  greatly  exalted  and  highly 
effulgent  Rishis  and  the  celestials  come 
daily  to  worship  the  diety,  the  lord  Vishnu, 

28.  The  whole  universe,  with  all  its 
Tirthns  and  sncred  places  is  there  where 
dwells  the  diety  Narayana,  the  eternal 
Supreme  soul. 

29.  He  is  virtue,  he  ?s  the  supreme 
Bramha,  he  is  the  Tirtha,  he  Is  the  ascetic 
retreat,  he  is  the  first,  he  is  the  foremost  of 
gads,  he  is  the  great  lord  of  all  creatures. 

30.  He  is  the  great  creator,  he  is  the 
highest  state.  By  knowing  hinf,  learned 
men  rersed  in  the  Saitrms  never  meet  with 
grief. 

31.  The  celestial  Rishis,  the  Siddhas, — 
fiay  all  the  ascetics  live  there  where  the 
primeval  diety,  the  supreme  Yogi,  the  slayer 
of  Madhu  lives. 

32.  O  king,  let  not  any  doubt  come  to 
your  mind  .about  the  sacredness  of  that 
pla<9e.  O  ruler  of  earth,  tltese  are  the 
sacred  spots  on  earth, 

33.  And  the  Tirthas  that  I  have  men- 
ticmed  to  you.  O  foremost  of  men,  they 
are  all  frequented  by  the  Vasus,  the 
Sadhyas,  the  Adityas,  the  Marutas,  the 
Ashwinas  and  the  high-souled 

34.  Celestial  like  Rishis.  O  son  of 
Kunti,  visit  all  these  (Tirthas)  with  the 
Bramhan;is  and  with  your  greatly  exalted 
brothers  and  thus  be  relieved  from  all 
anxiety. 

Thus   ends    the  ninetieth  chapter  Dhdu^ 
mya*s,  description  of  Tirtha  in  the  Tirtha* 
yatra  of  Vana  Farva. 


CHAPTER  XCI. 
(TIRTHA YATRA  PARV A)''Continued, 

Vaisampayana  said  :— 

1.  O  descendant  of  Kuni,  when  Dhau^ 
mya  was  thus  talking,  at  that  very  time  the 
gfreatly    effulgent     Rishi      Lomoslia     came 

here. 

2.  Thereupon  the  eldest  Pandava,  the 
king  (Yudhislhira)  with  his  followers  and 
other  Bramhanas  sat  round  that  greatly 
exalted  one  (Lomosha),  as  Sakra  (Indra)  is 
surrounded  by  the  celestials. 

3.  Having  duly  adored  him,  the  son  of 
Dharma  Yudhisthira  asked  the  reason  of 
his  arrival  and  the  object  of  his  wandering. 


4.  Having  been  asktd  by  the  son  of 
Pandu,  the  high-minded  (Rishi),  being 
well  pleased,  spoke  in  sweet  words  and 
delighted  the  Pandavas. 

Lomasha  said  *— 

5.  O  son  of  Kunti,  travelling  over  all  the 
worlds  at  pleasure  I  went  to  the  abpde  of 
Sakra  (Indra)  and  there  I  saw  the  king  of 
the  celestials. 

6.  I  saw  your  brother  also,  the  heroic 
Sabyashachi  (Arjuna)  sitting  on  the  half 
of  Sakra's  seat,  and  I  became  very  much 
astonished, 

7.  On.  seeing  Partha  sitting  in  that 
way.  O  foremost  of  men,  then  the  chief  of 
the  celestials  said  to  me,  "  Go  to  the  sons 
of  Pandu." 

8.  At  the  reauest  of  Indra  and  the  high- 
souled  Partha,  I  have  speedily  come  here  to 
see  you  with  your  younger    brothers. 

g.  O  child,  O  descendant  of  Pandu,  O 
king,  I  shall  tell  you  something  which  wil( 
give  you  great  pleasure^.  Listen  to  it  witq 
ICrishna  (Draupadi)  and  with  the  Rishis 
that  are  with  you. 

10.  O  lord,  O  best  of  the  Bharata  race, 
Partha  has  obtained  from  Rudra  that 
matchless  weapon  for  which  you  had  sent 
that  mighty  armed  hero  to  the  celestial 
region. 

11.  That  fearful  weapon,  known  by  the 
name  of  Bramhasira  which  rose  after  the 
Ambrosia  (in  the  churning  of  the  ocean)  and 
which  Rudra  obtained  after  great  ascetic- 
rsm,  has  been  obtained  by  Sabyashachi 
(Arjuna), 

12.  Together  with  the  Mantras  for 
hurling  and  withdrawing  it  and  also  the 
rites  of  expiation  and  revival.  O  Yudhisthra, 
the  weapon  Vajra,  Dandas  and  other 
weapons, 

13.  O  desendanl  of  K\iru,  have  been  ob* 
tained  by  the  immeasurably  powerful  Partha 
from  Yama,  Kuvera,  Varana  and  Indra. 

14.  He  h^s  learnt  from  Vishwavasu's 
son  both  vocal  and  instrumental  music,  and 
aNo  singing  and  also  the  reciting  of  the 
Sama  (Veda)  as  thoroughly  as  tliey  should 
be  learnt. 

15.  Having  thus  acqun*ed  all  weapons 
and  learnt  the  Gandharva  Veda  (knowledge) 
your  third  brother  Vivatsu  (Aryuna)  lives 
happily  in  (heaven) 

16.  O  Yudhisthira,  I  shall  now  tell  you 
what  the  chief  of  the  celestials  spoke  to  me. 
Listen  to  me. 

17.  (He  said),  *'You  will  certainly  go  to 
the  world  of  men.  O  foremost  of  men,  tell 
Yudhisthira  my  these  words. 


14^ 


MAIIABIIARATA. 


18.  Your  brother  will  soon  com«  back  to 
you  after  having  obtained  all  weapons  and 
after  having  accomplished  a  great  deed 
for  the  celestials  which  is  incapable  of 
being  done  by  them. 

19.  Devote  yourself  with  your  brothers 
to  asceticism  ;  there  is  nothing  superior  to 
asceticism  and  asceticism  produces  great 
results. 

20.  O  best  of  the  Bharata  race,  1  know 
very  well  that  Kama  possesses  great 
ardour,  energy,  strength  and  prowess. 

21.  He  is  matchless  in  great  battle, 
highly  learned  in  the  science  of  war,  a  great 
wielder  of  bow,  a  hero  clad  in  the  best  of 
armour  and  skilled  in  the  best  of  weapons. 

22.  That  exalted  son  of  Aditya  re- 
sembles the  son  of  Maheswara  himself. 
I  know  also  very  well  the  naturally  great 
prowess  of  the  broad-shouldered   Arjuna. 

23.  In  battle  Kama  is  not  equal  even  to 
A  sixteenth  part  of  Partha  (Arjuna).  The 
fear  that  you  bear  in  your  mind  from 
Kama,  O  chasiiser  of  foes, 

24.  Win  be  dispelled  when  Sabyashfichi 
(Arjuna)  would  come  here  from  heaven. 
O  Hero,  and  as  regards  your  desire  to  go  to 
visit  the  Tirthas,  the  great  Rishi  Lomosha 
will  no  doubt  speak  to  you. 

25.  O  descendant  of  Bharata,  whatever 
that  Bramhna  Rishi  would  speak  about 
the  fruits  of  asceticism  and  Tirthas,  should 
be  accepted  b^  you  with  all  respect,  and 
never  otherwise. 

Thus  ends  the  ninetyfirsi  chapter^ 
colloquy  between  yudhishire  and  Lyomosha 
in  the  Tirthayatra  of  the  Vana  Parva, 


CHAPTER      XCII. 
(TIRTHAYATRA  VKR\k)--Continued. 

Lomasha  said  :-* 

t.  O  Yudhisthira,  listen  to  now  what 
Dhananjaya  (Arjuna)  has  said.  He  said, 
'*  Make  my  brother  Yudhisthira  to  practice 
excellent  religion. 

2.  O  ascetic,  you  know  the  highest 
religion,  ascetic  austerities,  and  the 
eternal  religion  of  prosperous    kings. 

3.  You  know  the  great  means  by  which 
men  are  purified.  Therefore,  persuade 
the  Pandavas  to  acquire  the  virtue  which 
is  obtained  by   visiting    Tirthas. 

4.  Do  that  with  all  your  heart  by  which 
that  king  Yudhisthira  may  visit  all  the 
Tirthas  and  give  away  (in  charity). 
Arjuna  said  this  to  me. 


5.  (He  said),  "  Let  hitn  go  to  all  the 
tirthas  protected  by  you.  You  should 
protect  him  from  the  Rakshashas  in 
inaccessible  and  rugged  places. 

6.  O  foremost  of  Bramhanas,  as  Dadhichi 
has  protected  the  chief  of  the  celestials,  and 
and  as  Angiras  has  protected  the  sun,  so 
do  you  protect  the  sons  of  Kunti  from  the 
Rakshashas. 

7.  The  way  is  beset  with  many  Raksli'- 
ashas,  huge  as  mountains.  If  protected  by 
you,  they  will  nc  t  be  able  to  approach  the 
sons  of  kunti. 

8.  At  the  request  of  Indra  and  also  being 
appointed  by  Arjuna,  I  shall  travel  wiihyoa 
protecting  you  from  all  dangers. 

9.  O  descendant  of  Kuru,  I  have  seen 
the  Tirthas  twice  before.  I  shall  for  the 
third  time  see  them  wkh  you. 

10.  O  great  king  Yudhisthira,  Manu  and 
other  Rishis  of  virtuous  deeds  had  visited 
the  Tirthas,  for  a  visit  to  them  despelb  all 
fears. 

11.  O  descendant  of  Kuru,  men,  who 
are  crooked -minded,  who  have  not  souls 
under  control,  who  are  illeterate  and  who 
are  sinfal,  do  not  bathe  in  Tirthas, 

12.  But  your  mind  is  always  fixed  (wi 
virtue  ;  you  are  versed  in  the  precepts  of 
religion,  and  you  are  truthful,  you  will 
surely  be  freed  from  all  fears. 

13.  O  son  of  Pandu,  and  O  Yudlusthira, 
you  are  like  the  king  Bhagiratha.  or  king 
Gaya,  or  Yayati  or  any  one  else  like  them. 

Yudliistliira  said:— 

14.  I  am  so  overwhelmed  with  joy  that 
I  cannot  find  words  to  answer  you. 
Who  can  be  more  fortunate  than  he  who  is 
remembered  by  the  king  of  the  celestials  ? 

15.  Who  can  be  more  fortunate  than  he 
who  has  you  for  his  company,  who  has 
Dhananjaya  (Arjuna)  as  nis  brother,  nay 
who  is  remembered  by  Yasava  (Indra) 
himself. 

16.  What  your  exalted  self  has  said 
to  me  as  regards  seeing,  the  Tirthas  \ 
have  already  made  up  my  mind  (to  do  it) 
at  the  words  of  Dhananjaya. 

17.  O  Bramhana,  I  shall  start  to  visit 
the  Tirthas  at  whatever  hour  you  are 
pleased  to  appoint.  This  is  my  firm 
resolve. 

Vaisampayana  said  ;— 

18.  Lomosha  then  thus  spoke  to  the 
Panda va  (Yudhisthira)  who  had  made  up 
his  mind,  **  O  great  king,  be  light  (as  re- 
gards your  retinue),  for  if  you  be  thus  light, 
you  will  be  able  to  go  more  easily. 


VANA   fARVA. 


149 


Tudliifltliira  naid  :— 

19.  Let  the  mendicants,  Bramfianas  and 
Yogis  who  are  incapable  of  bearing:  hunger 
and  thirst,  the  fatigues  of  travel  and  toil 
and  also  the  severity  o(,  winter  desist  (from 
following  me.) 

20.  Let  those  Bramhanas  also  that  live  on 
sweet  meats,  that  desire  cooked  food  and  the 
food  that  is  sucked  or  drunk  and  meat 
desist  (from  following  me.) 

21—22.  Let  all  those  that  depend  on 
cooks  also  desist  (from  following  me.)  Let 
those  citizens  that  have  followed  me  from 
loyalty  and  whom  I  have  hitherto  supported 
properly  go  back  to  the  great  Kmg 
Dhritarastra. 

23.  He  will  give  them  in  due  time  their 
proper  allowances.  If  that  ruler  of  men 
does  not  give  them  their  proper  allowances, 

24.  The  king  of  Panchnla  will  give  them 
the  allowance  for  our  satisfaction  and  wel- 
fare. 

Vaisampayana  said :-— 

25.  Thereupon  being  execeedingly  ag- 
grieved (he  Bramhanas,  the  Yogis  and  the 
citizens  went  towards  Hastinapur. 

26.  Out  of  affection  for  Dharmaraja 
(Yudhisthira>.  the  king  Dhritarastra)  the 
son  of  Amvika.  received  them  properly  and 
gratified  them  with  proper  allowances. 

27.  Thereupon,  the  son  of  Kiinti,  the 
king  (Yudhisthra)  with  only  a  few  Bramha- 
nas lived  in  the  Kamyaka  (forest)  for  three 
nights,  much  cleared  by  Lomosha. 

Thus  ends  the    ninety    second    chapter, 
Yudhisthtra's    consultation    about   thirtha 
visiting    in    the  Tirthayatra    of  the  Vana 
Parva, 


CHAPTER    XCIIL 
(TIRTHAYATRA  PARVA)— Cow^/w «<?</. 

Vaisampayana  said  :— 

1.  O  King,  thereupon  those  dwellers 
of  the  forest,  th  >se  Bramhanas.  seeing  that 
the  son  of  Knnti  was  about  to  go,  came  to 
him  and  spoke  these  words. 

2.  "  O  king,  you  are  going  to  the  sacred 
Tirthas  with  your  brothers  and  with  the 
illustrious  Rishi  Lomosha. 

O  great  king,  O  Pandava,  O  descendant 
of  Kuru,  you  should  take  us  with  you. 
Without  you  we  shall  never  be  able  to  visit 
^hem. 

4.  O  ruler  of  men,  they  are  full  of 
dangers  and  abound   in   wilcf  beasts  ;  they 


arc  inaccessible  and  are  to  be  reached 
through  cragged  ways.  Men  in  small  parties 
cannot  reach  these  Tift  has, 

5.  O  undeteriorating  one,  your  brothers 
are  heroes, — they  are  foremost  wielders  of 
bows.  Protected  by  you  who  are  all  heroes, 
we  shall  also  be  able  to  go. 

6.  O  ruler  of  earth,  O  king,  through  your 
favour  we  shall  acquire  the  happy  fruits  of 
Tirthas  and  (sacred)  forests. 

7.  O  king,  protected  by  your  prowess, 
let  us  be  cleansed  of  all  our  sins  by  visiting 
those  Tirthas  and  by  purifying  ourselves 
by  bathing  therein. 

8 — Q.  O  descendant  of  Bharata,  O  king, 
having  bathed  in  these  Tirthas  you  too  will 
certainly  obtain  those  inaccessible  regions 
obtained  by  Kartavirya,  Astaka,  the  royal 
sage  Lomapada  and  the  imperial  and 
heroic  Bharata. 

10.  Pravasha  and  other  Tirthas,  Mahen- 
dra  and  other  mountains,  Gan/^a  and  other 
rivers,  Plaksha  and  other  lords  of  forests 
(trees), 

ir.  O  great  king,  we  desire  to  see  all 
these  with  you.  O  ruler  of  men,  if  you 
have  any  regard  for  the  Bramhanas, 

12-13.  Then  speedily  do  what  wc  say. 
You  will  obtain  prosperity  through  it.  O 
mighty  armed  hero,  Tirthas  are  infested  by 
RaKshnsas  ever  prone  to  obstruct  ascetic 
austerities.  You  should  protect  us  from 
them.  O  ruler  of  men  visit  all  the  Tirthas 
spoken  of  by  the  greatly  intelligent  Dhaumya 
and  also  those  spoken  of  by  the  greatly  as- 
cetic celestial  Kishi  Lomasha.  Protected 
by  Lomasha  and  accompanted  by  us,  be 
cleansed  of  all  sins."  Having  been  thus 
addressed  b^  them,  that  king  (Yudhisthira) 
was  filled  with  tears  of  joy. 

16.  Surrounded  by  his  heroic  brothers 
headed  by  Bliimasena  that  foremost  of  Pan- 
davas  (Yudhisthira)  said  to  all  those  Rishis 
"So  be  it." 

17.  With  the  permission  of  Lomasha 
and  also  with  that  of  the  priest  Dhuumya 
that  self-controlled  eldest  Pandava  with  his 
brothers, 

18.  And  with  faultless  featured  Drau- 
padi  made  up  his  mind  to  start.  At  that 
very  time  the  greatly  exalted  Vyasa,  Par- 
vata  and  Narada, 

19.  All  endued  with  great  intelligence, 
came  to  the  Kamyaka  (forest)  with  the 
des're  of  seeing  the  Pandavas.  The  king 
Yudhisthira  worshipped  them  all  in  due 
form.  When  the  exalted  ones  were  all  duly 
worshipped,  they  thus  spoke  to  Yudhis- 
thira, 


ISO 


MAIlABAimATA. 


TO.  *0  Yiidhisihira,  O  the  twins,  O 
Bhima,  banish  a!!  evil  thoii^Ius  from  yonr 
minds.  Purify  your  hearts,  and  thus  being 
purified  go  to  the  Tirthas, 

21.  The  Bramhanas  have  said  that  to 
regulate  one's  body  is  the  observance  of 
human  vows  and  to  purify  one's  mind  and 
understanding  is  the  observance  of  celestial 
vows. 

22.  O  ruler  of  men,  the  mind  which  is 
free  from  all  evil  thoughts  is  highly  pure. 
Therefore  bearing  friendly  feelings  towards 
all  and  purifying  yourselves,  visit  the 
Tirthas, 

2^  Observing  human  vowS  in  respect  of 
^'our  body  and  purifying  your  mind  by 
observing  the  celestial  vows,  acquire  the 
fruits  of  Tirthas  as  recited  (to  you) 

24.  Saying  *'Sa  be  it,'*  the  Pandavas 
•with  Krishna  (Draupadi)  caused  all  those 
celestiiil  and  human  Rbhis  to  perform 
propitiatory  rites. 

25.  O  king  of  kings,  then  totichlng  the 
feet  of  Lomasha,  of  O.iipayana  (Vyasa) 
of  Narada  and  of  the  celestial  Rishi 
Parvata, 

26.  Those  heroes,  accompanied  by  Dhau- 
mya  and  other  dwellers  of  the  forest,  started 
«n  their  journey  on  the  day  following  the 
full  moon  of  Af(rahayana  in  which  the  cons- 
tellation Pottsha  was  in  ascendance. 

27 — 29.  Clad  in  barks  and  skins,  put- 
ting on  impenetrable  armours  the  heroic 
sons  of  Pandii  with  matted-locks  on  their 
beads, with  quivers,arrows,  swords  and  other 
weapons,  accompanied  by  Indrasena  and 
other  attendants,  with  fourteen  chariots,  with 
a  number  of  cooks  and  servants  of  other 
classes,  O  tanamejiya,  started  with  their 
faces  turned  towards  the  east. 

TTtus  ends  the  ninetythird  chnt>ier»  Yii' 
dhisthira*s  deftarfure  for  the  Tirthas  in  the 
Tirthayatra  of  the  Vana  Parva. 


CHAPTER    XCIV. 
(TIRT.iAYATRA  PARVA)-  Continued, 

Tndhisthira  said  :-* 

O  foremost  of  celestial  Rishis,  I  do  not 
think  that  I  am  not  endued  with  some 
merit.  But  I  am  still  afHicted  with  so  much 
sorrow  that  (I  believe)  there  is  no  other  king 
like  me. 

2.  O  Lomasha,  I  think  my  enemies  have 
^  no  merit  and  no  virtuous  tendencies.  Why 
'then  do  they  prosper  in  this  world  ? 


Lomasha  said  :— 

3.  O  king,  O  Partha,  never  grieve 
that  sinful  men  should  prosper  in  conse* 
quence  of  the  sins  they  commit. 

4.  A  man  may  be  seen  to  prosper  by 
his  sins,  obtain  good  truits  or  vanquish 
his  enemies, — but  he  is  finally  destro^'ed  to 
the  root. 

5.  O  ruler  of  earth,  1  have  seen  many 
Daityas  and  Danavas  prosper  by  sin,  but  f 
have  also  seen  that  destruction  has  again 
eycrtaken  them. 

6.  O  lord,  I  have  seen  all  this  fbrmcrty 
in  the  Deva  Yuga.  The  celestials  prac- 
tised virtue  wticreas  the  Asuras  practised 
sin. 

7.  O  descendant  of  Bharata,  the  celes- 
tials visited  the  'Virthas  whereas  the  Asuras 
did  not  visit  them.  Those  sinful  ones  were 
first  filled  with  pride. 

8.  Pride  begot  vanity  and  vanity  begot 
wealth.  From  wealth  arose  every  kind  of 
evil  propensity  and  from  ev'd  propaisitics 
arose  shamelessness. 

9.  From  shamelessness  good  behaviour 
disappeared  from  among  them.  From 
their  shamelessness,  from  their  evil  propensi- 
ties, from  their  want  of  good  conduct  and 
virtuous  vows,  forgiveness,  pospcrity  and 
morality  all  forsook  them. 

10.  O  king,  Lakshmi  (the  goddess  of 
prosperity)  then  sought  the  celestials  while 
Alakshnii  (goddess  of  adversity)  sought 
the  Asuras.  When  they  were  possessed  by 
adversity  they  became  senseless  out  of 
pride. 

If.  Then  Kali  possessed  the  Daityas 
and  the  Danavas.  Being  thus  possessed 
by  adversity,  the  Danavas  were  destro\*ed 
by  Kali. 

12.  O.spn  of  Kunti,  as  they  were  filled 
with  pride  they  became  destitute  of  rites  and 
sacrifices,  devoid  of  reason,  overwhelmed 
with  vanity,  and  they  soon  met  with  their 
destruction. 

13 — 15.  Covered  with  infamy  the  Dai- 
tyas were  soon  destroyed.  O  son  of  Pandu, 
the  celestials,  however,  who  were  all  of  virtu- 
ous character,  going  to  the  seas,  rivers  and 
lakes  and  other  sacred  places, cleansed  them- 
selves of  all  their  sins  by  means  of  asceti- 
cism and  sacrifices,  by  gifts  and  blessingis ; 
and  O  Pandava,  they  obtained  great  pros- 
perity. Because  they  tlius  abandoned  all 
evil  deeds  and  practised  all  good  deeds, 

16.  And  visited  alt  the  Tirthas,  they 
obtained  great  good  fortune.  O  king  of 
kings,  you  will  too  therefore,  bathing  u'ith 
your  younger  brothers  in  the  Tirthas; 


VANA    PARVA. 


'5« 


17.  Obtain  again  great  good  fortune. 
This  is  the  eiernaT  roady/As  kings  Nriga, 
Sivi,  Ausinara,  Bhagi/alha,  Vasumana, 
Gaya,  Puru,  and  Pururaba,  by  always 
practising  austerities  and  touching  the 
sacred  waters, 

19.  And  visiting  the  Tirthas  and  seeing 
the  Illustrious  holy  men,  O  king,  obtained 
fame,  virtue  and  great  wealth, 

20.  So  will  you  obtain  by  acquiring 
exceedingly  great  prosperity.  As  IkshawUu 
with  his  sons,  friends  and  followers,  as 
Machakunda,  Mandhata,  and  king  Ma- 
ruta, 

21 — 22.  As  the  celestials  through  their 
power  of  asceticism,  as  the  celestial  Rishis 
also  have  obtained  fame,  so  will  you  also 
obtain  great  fame.  The  sons  of  Dhrita- 
rashtra,  enslaved  as  they  are  by  sin  and 
ignorance,  will  certainly  be  destroyed  like 
Daityas. 

Thus  ends  the  ninety  fourth  chaptar^  Yu* 
dhisthira' 5  tirtha  going  in  the  'J'ifthaysUrd 
of  the  Vana  Parva. 


CHAPTER    XCV. 
(TIRTHAYATRA  V\RV \)'^Continued. 

Vaisampaayana  said :— 

1.  O  ruler  of  earth,  thoso  heroes,  (the 
Pandavas)  accompanied  by  tlieir    followers, 

foing   from   place    to  place,  at  last  reached 
faimisha  forest. 

2.  O  king,  O  descendant  of  Bharata,  the 
Pandavas  bathed  in  the  sacred  Tirtha  of 
Oomati  and  gave  away  kine  and  wealth  (in 
charity), 

3.  O  descendant  of  Bharata,  again  and, 
2igain  offering  oblations  there  to  the  Pitris 
and  the  celestials,  and  the  Bramhanas,  and 
living  in  Kalkoti  and  Vrishaprastlia  hitls, 
these  descendants  of  Kutu, 

4.  O  ruler  of  earth,  readied  Vahuda 
and  all  performed  there  oblations.  O  king, 
going  then  to  the  sacrificial  ground  of  the 
celestials, 

5.*  Those  truth -observing  men  purified 
their  bodies  by  bathing  in  the  confluence  of 
the  Ganges  and  the  Yamuna  and  performed 
excellent  austerities. 

6. — 7.  Having  been  thus  cleansed  of  all 
their  sins,  those  high-souled  heroes  gave 
much  wealth  to  the  Bramhanas.  O  king,  O 
descendant  of  Bharata,  then  the  son  of 
Pandu  went  to  the  (sacrificial  altar)  Vedi  of 
the  Creator,  ever  adored  by  the  ascetics. 
There  lived  those  heroes  ami  performed 
excellent  adcettci^im^ 


8.  Always  gratifying  tbe  Brahmanas  with 
the  offer  of  fiuiis  and  Ghee.  Then  they 
went  to  Mahidhara,  censecrated  by  the 
virtuous 

9.  Royal  sage  Caya  of  matchless 
effulgence.  Here  stands  the  hill  called 
Cjayasira  and  where  flows  the  sacred  great 
river 

10.  With  charming  banks  adorned  with 
bushes  of  cane  plants.  On  that  celestial  and 
sacred  hill  of  holy  peaks, 

11.  Is  the  highly  sacred  riW/ra  called 
Brahmasara  adored  by  the  Rishis,  where 
Agasthya  went  to  the  high-souled  Viva- 
swata, 

12.  And  where  dwelt  the  eternal  king 
of  justice  (Yama)  himself.  O  king,  all  the 
rivers  have  taken  their  rise  from  it. 

13.  The  wielder  of  Pinaka,  the  great 
god  (Siva)  is  alwavs  near  it.  The  heroic 
Pandavas  performed  there  the  vow  called 
Chaturmasha, 

14.  According  to  the  rites  of  the  Rishi 
Jagma.  Here  is  also  the  great  banian  tree 
called  Akshaya.  Any  sacrifice  performed 
there  produces  ever-lasting  merit. 

15.  They  (the  Pandavas)  began  to  fas^ 
there  with  subdued  mind.  And  there  came 
to   them   hundreds  of  ascetic  Brahmanas, 

16.  Those  Brahmanas,  learned  in  the 
Vedas,and old  in  knowledge,  also  peif^rmed 
the  vow  called  Chaturmasha  according  to 
the  rites  ordained  by  the  Rishis,  and  they, 
becoming  the  court  of  the  illustrious  heroes 
talked  on  various  subjects^ 

17.  O  king,  the  learned  and  vow-observ- 
ing and  celebrated  Samatha  spoke  of  Gaya, 
the  son  Amurtaya. 

Samatha  said  :— 

18.  The  son  of  Amurtaya  is  Gaya,  the 
foremost  of  royal  sa^es.  O  descendant  of 
Bharata,  listen  to  me,  as  I  recite  his  virtuoiA 
deeds. 

19.  O  king,  here  it  was  tJiat  he  perform « 
ed  many  sacrifices.—*-  in  which  food  and 
gifts  were  in  abundance,  and  in  whicii  cook'* 
ed  rice  was  in  hundreds  and  thousands  of 
mountains. 

20.  Ghee  and  curds  were  in  hundreds 
of  lakes  and  rivers  and  richly  cooked 
curries   in   thousands  of  streams* 

21.  O  king,  day  after  they  were  given 
away  to  all  that  asked  for  them.  Besides 
Brahmanas  were  fed  with  food  which  wa« 
piire^ 

22.  O  descendant  of  Bharata,  when  the 
time  for  distributing  Dhakshioa  (gi*»'^ 
came,   the  chanting  of  the  Yodaa  pcf 


i3« 


MAIIABtlARATA. 


heaven.     Nothing"  else  could   be  heard  for 
that  chanting  of  the  Vedas. 

23.  O  king,  those  sacred  sounds  filled 
earth,  the  points  of  the  firmament,  the  sky 
and  the  heaven  itself  ; — ^and  great  wonders 
were  seen. 

24.  O  best  of  Bharata  race,  greatly 
gratified  with  the  food  and  the  drink,  men 
went  about  singing  the  following  verse  in 
various  countries. 

25.  "Who  is  there  among  creatures 
that  desires  to-day  to  eat  more  in  the  sacrifice 
ofGaya?  There  are  still  twenty  five  moun- 
tains of  food  (uneaten). 

26.  What  the  immeasurably  effulgent 
royal  sage  Gaya  has' done  was  never  done 
by  any  man  before  or  will  be  done  by  any 
man  in  future. 

27.  The  celestials  have  been  so  very 
much  fed  with  the  Ghee  that  Giya  has 
offered  them  that  they  arc  not  able  to 
take  any  thing  more  offered  by  any  one 
else. 

28.  As  sand-grains  on  earth,  as  stars 
in  the  sky,  as  the  drops  of  falling  rains 
can  not  be  counted  by  any  body,  so  will 
none  be  able  to  count  the  Dakshina  given 
away  in  Gaya's  sacrifice." 

29.  O  descendant  of  Kuru,  O  king,  many 
«uch  sacrifices  of  his  were  performed  on  the 
banks  of  this  lake. 

Thus  en  is  the  nineiyfifth  chapter,  des- 
ertpiion  of  Gaya*s  sacrifice  in  the  Tirtha^ 
yatra  of  Vana  Parva* 


CHAPTER    XCVI. 
(TIRTHAYATRA  PARVhy^Continued. 

Vaisampayana  said  :-* 

1.  Then  the  son  of  Kunti,  the  king 
(Yudhisthira),  distinguished  for  his  large 
gifts,  came  to  the  hermitage  of  Agasthya 
and  lived  at  Durjaya. 

2.  That  foremost  of  eloquent  men,  the 
king  (Yudhisthira)  asked  Agasthya  why 
Vatapi  was  killed  there  by  him, 

3.  And  what  was  the  prowess  of  that 
man-eating  Daitya  and  lyny  the  anger  of 
that  high  souled  (Rishi)  was  excited  against 
him. 

Lomasha  said  :— 

4.  O  descendant  of  Kuru,  there  was  a 
Daitya,  named  Ilvala  in  the  days  of  yore 
in  the  city  of  Manimati.  He  had  a  younger 
brother,  called  VaUpi. 


5.  That  son  of  Dhi  (one  day)  spoke  \a 
an  ascetic  Brahmana,  (saying),  *•  O  exalted 
one,  give  me  a  son  equal  to  Indra." 

6.  As  that  Brahmana  did  not  give  hinf 
a  son  equal  to  Indra,  that  Asara  gotex' 
ceedingly  angry  against  that  Brahmana. 

7.  O  king  of  kings,  from  that  day  the 
Asura  Ilvata  became  a  destroyer  of  Brah- 
manas.  Endued  as  he  was  with  the  power 
of  illusion,  he  made  his  brother  a  goat. 

8.  Vatapi  who  was  caf>abte  of  assuming 
any  form  at  will  at  once  assumed  the  form 
of  a  goat.  After  being  cooked  that  food 
was  g^ven  to  the  Brahmanas  in  order  to 
kill  them, 

9.  For  he,  whom  he  (Ilvala)  summoned 
with  his  voice,  would  at  once  come  back  to 
him  if  he  had  gone  even  to  the  abode 
of  Yama. 

10.  Thus  having  transformed  Vatapi  into 
a  goat  and  after  having  cooked  his  f!esh, 
he  fed  the  Brahmanas  and  summoned  him 
(back)  again. 

11.  That  powerful  (Asura)  endued  with 
great  power  of  illusion,  that  thorn  to  the 
Brahmanas,  hearing  the  words  loudly  ut- 
tered by  Ilvala, 

12.  That  great  Asura  Vatapi,   O  king, 

0  ruler  of  earth,  would  laughingly  come  out 
ripping  open  the  sides  of  these  Brahmanas. 

13.  O  king,  having  thus  fed  the  Brah- 
manas again  and  again,  the  wicked-minded 
Daitya  Ilvala  destroyed  the  Brahmanas. 

14.  The  exalted  Agasthya  in  the  mean- 
while saw  his  (dead)  ancestors  hanging  in 
a  pit  with  their  head  downwards. 

15.  He  asked  them  who  were  thus  han- 
ging, *'  What  is  the  matter  with  you  ?"  And 
those  Brahmanas  replied,  '*  It  is  for  the 
want  of  offspring." 

16.  They  told  him,  "  We  are  your  fore- 
fathers. We  are  thus  hanging  in  this  ph 
for  the  want  of  offspring. 

17.  O  Agasthya,  if  you  beget  an  excellent 
son  for  us,  we  may  then  be  saved  from  this 
hell,  and  you  too  can  acquire  the  blessed 
state  obtainable  by  b^ettmg  offspring,*' 

18.  To  them  replied  that  powerful  Rishi 
observant  of  truth   and  morality,  **  O  Pitris. 

1  shall  accomplish  your  desire  and  remove 
the  fever  of  3'our  mind." 

19.  Then  that  illustrious  Rishi  began  to 
think  how  to  perpetuate  his  race.  He  did 
not  6nd  a  fit  wife  in  whom  he  can  take  hit 
birth  as  his  son. 

20.  He  then,  taking  those  parts  o^ 
creatures  that  are  considered  beautiful* 
created  an  excellent  woman  with  them. 


VANA    ^ARVA. 


Hi 


at.  That  greatly  ascttic  Rishi  then  gave 
UiHt  woman  created  for  him  to  the  king  of 
Vidarva  who  was  performing  great  asce- 
ticism to  beget  an  offspring. 

22.  Taking  her  birth  there,  that  exalted 
girl  of  beautiful  face,  as  effulgent  as  the 
lightning,  began  to  grow  in  body  day  after 
day. 

23.  O  descendant  of  Bharata,  as  soon 
as  she  was  born,  seeing  her,  that  ruler  of 
earth,  the  king  of  Vidarva  communicated  it 
to  the  Brahmanas  in  great  joy. 

24.  O  ruler  of  earth,  all  those  Brah- 
manas blessed  her,  and  those  twiceborn  ones 
gave  her  the  name  of  Lopamudra. 

25.  O  king,  possessed  with  great  beauty 
that  blessed  girl  began  to  grow  quickly 
like  a  lotus  in  water  or  the  blazing  flame 
in  a  fire. 

26.  O  king  of  kings,  when  she  grew 
youthful,  one  hundred  damsels  adorned  with 
ornaments  and  also  one  hundred  maid- 
servants, remaining  at  her  command,  always, 
waited  upon  that  blessed  girl. 

27.  Surrounded  by  these  onejjhundred 
maid-servants  and  remaining  in  the  midst 
of  these  one  hundred  damsels,  that  effulgent 
damsel  shone,  as  the  brilbant  Rohini  (star) 
io  the  sky. 

28*  When  she  grew  youthful,  even  then 
for  the  fear  of  the  illustrious  king  none 
dared  ask  for  her  hand,  endued  as  she 
was  with  good  and  excellent  manners. 

29.  That  truthful  maiden  possessed  of 
beauty  like  that  of  an  Apsara  pleased  her 
father  and  relatives  with  her  good  conduct. 

30.  Seeing  her  attain  to  puberty,  her 
father,  the  king  of  Vidarva  thought  in  his 
mind,  '*  To  whom  shall  I  give  my  this 
daughter  ?" 

Thus  ends  the  ninety  sixth  Chapter^ 
history  of  Agasthya  in  the  lirthayatra  of 
Vana  Purvu. 


CHAPTER  XCYII. 
(TIRTHAYATRA  ^\KV\)— Continued. 

Ifomasha  said  i^ 

f.  When  Agasthya  thought  that  she  had 
become  fit  for  leading  a  domestic  life,  he 
went  to  the  ruler  of  the  earth,  the  king  of 
Vidarva  and  spoke  to  him  thus. 

^.  O  kiogr  I  have  a  mind  to  lead  a 
domestic  life  for  the  sake  of  beeetting  off- 
ipring,  O  ruler  of  earth,  therefore  bestow 
go  me  Loparoudr^  ;  I  solicit  her, 

2Q 


3.  Having  been  thus  addressed  by  the 
Rishi,  that  king  fainted  away.  He  was' 
unable  to  refuse,  though  he  was  unwilling 
to  give. 

4.  That  ruler  of  earth  then,  going  to  his 
wife,  said,  *•  The  great  Rishi  possesses  great 
power.  If  angry,  he  can  consume  us  by 
the  fire  of  his  curse 

5.  O  blessed  one,  O  beautiful  featured 
lady,  tell  me  what  you  now  wish  t6  do, 
•'Having  heard  his  these  words,  the  queen 
did  not  utter  a  word. 

6.  Seeing  the  king  with  his  wife  afflicted 
with  sorrow,  Lopamudra  coming  to  them  at 
that  time  spoke  these  words. 

7.  **  O  ruler  of  earth,  you  should  not 
grieve  on  my  account.  O  father,  bestow; 
me  on  Agasthya  and  save  yourself  by  giving 
me  away." 

8.  O  king,  kt  the  request  of  his  daughter, 
that  king  then  bestowed  Lopamudra  on  the* 
illustrious  Agasthya  with  all  due  rites. 

9.  Having  received  Lopamudra  as  his 
wife,  Agasthya  thus^poke  to  her  *'  Throw 
away  these  costly  robes  and  ornaments." 

10.  Thereupon  that  large-eyed  damsel 
of  Rambha-like  thighs  threw  away  her 
costly  and  handsome  fohes  of  fine  texture. 

11.  That  large -eyed  lady  then  dressing 
herself  in  bark,  skin  and  rags,  became 
equal  to  her  husband  in  vows  and  acts, 

12.  Coming  to  the  source  of  the  Ganges 
that  exalted  one,  that  foremost  of  Rishis, 
began  to  perform  severe  austerities  wHh 
his  helpful  wife. 

13.  She  being  much  pleased  began  to, 
serve  her  husband  with  great  respect  and 
the  exalted  Agasthya  also  showed  great  love 
towards  his  wile. 

14.  After  a  long  time,  O  king,  the  illus* 
trious  Rishi  one  day: saw  Lopamudra,  blaz** 
ing  in  ascetic  splendour,  coming  after  a  bath 
in  her  season, 

15.  Being  pleased  with  her  service,  with 
her  purity,  with  her  self-control,  with  her 
grace  and  beauty,  he  summoned  her  for  thq 
purpose  of  living  wi;h   her, 

• 

16.  Thereupon  that  lady  in  love  and 
bashful ness  spoke  thus  with  joined  hands  to 
the  exalted  onei 

17.  "The  husband  certainly  marries  a 
wife  for  the  purpose  of  offspring.  But  ^ 
Rishi,  you  should  show  towards  me  that  lovQ 
which. I  bear  for  you, 

18.  O  Brahmana»  ^ou  should  come  to  mo 
on  a  bed  like  the  one  m   which    I  used  to  lia» 
ifi  my  father's  house, — his    palace. 


iS4 


I^AJIABIIAAATA, 


19.  \  desire  that  you  should  be  adorned 
Vith  garlands  of  flowers  and  I  too  should 
be  adorned  with  those  celestials  ornaments 
that  I  hke. 

30.  O  foreniost  of  Bra^raanas,  I  c^n 
not  go  to  you  with  these  rags  dyed  in  red  ; 
to  w^ar  ornaments  b  never  unholy. 

A^sthya  said  :— 

21.  O  Lopamudra,  O  blessed  girl,  O 
slender- waisted  maiden,  I  have  pot  wealth 
like  what  your  father  possesses. 

Lopamudra  said  :— 

22.  O  great  ascetic,  by  your  ascetic 
prowess  you  can  in  a  moment  bring  here 
sill  the  wealth  that  exists  in  the  world  of 
men. 

Agasthya  said  :— 

33.  I|:  is  true  what  you  say.  But  it 
yfqvL\<i  (simply)  waste  ray  ascetic  merit. 
Bid  me  to  do.  Ui^t  which  may  not  waste  my 
ascetic  merit. 

Lopamodra  said  :— 

24.  O  great  ascetic,  my  season  will  not 
last  long.  J  do  not  desire  to  live  with  you 
at  any  otfher  time. 

25.  I  never  al^o  desire  to  diminish  your 
virtue  in  any  way.  You  should  therefore 
do  what  I  desire  without  injuring  your 
virtue. 

Agasthya  said  :— 

26.  O  blessed  girl,  O  fortunate  one,  if 
you  make  this  resolve  in  your  mind,  then  I 
will  go  out  in  search  of  wealth.  Meap- 
lyhile  stay  here  as  you  likp. 

Thus  ends  the  niftfty-seventh  chapter, 
the  htstory  of  Agasthya  in  the  Tirtka- 
yatra  of  Vana  Parva. 


CHAPTER  xcvn  i. 

(TIRTHAYATRA  VhKVA)-^Continue4. 

Lomaslta  said  :— 

1.  O  descendant  of  Kuni.  then  Agasthya 
went  out  to  beg  wealth  from  the  king  Sruur- 
vana  who  was  cpnsklered  to  be  richer  than 
other  kings. 

2.  Haying  learnt  of  the  arrival  of  the  pot- 
bom  Rishj  on  the  frontier  of  his  kingdom, 
the  king  went  out  wjtb  his  ministers  and 
received  the  holy  man  wjth  all  respects. 

3.  Haying  duly  offered  the  Arghya,  the 
kMi^  with  joined  hands,  submissively  enquir- 
ed the  reason  of  the  Rishi's  arrivaU 


Agasthya  said  :— 

4.  O  lord  of  earth,  know,  I  have  come  to 
you  for  weahh.  Give  me  a  portion  of  your 
wealth  according  t.o  your  ability. 

Lomftslia  said  :— 

5.  Telling  him  that  his  inconie  and  ex« 
penditure  were  the  same,  that  king  said 
'*  Take  from  my  wealth  whatever  yop  please 
to  take." 

6.  Having  seen  that  his  income  and  expen- 
diture are  the  same,  that  Rtshi  who  always 
saw  both  sides  with  equal  eyes  thought  that 
if  he  took  anything  (from  that  king's 
wealth),  he  would  injure  creatures. 

7.  Taking  therefore  Srutarv'ana  with 
him,  he  went  to  Vradhnaswa.  Havii^ 
learnt  of  their  arrival  at  the  frontier  of  his 
kingdom  he  received  them  duly  by  offering 
them  Arghya  and  water  to  wash  their 
feet.  He  then  with  their  permission  enquire 
ed  the  reason  of  their  coming. 

Agasthya  said :—  ^ 

9.  O  ruler  of  earth,  know,  I  have  come 
to  you  for  wealth.  Give  me  a  portion  of 
your  wealth  according  to  your  ability, 

Lomasha  said  :— 

10.  Thereupon  the  king,  telling  them  thrt 
his  income  and  the  expenditure  are  the 
same,  said  ''Knowing  this,  take  from  my 
wealth  whatever  ypu  please  to  take.*' 

11.  Having  seen  that  his  income  and 
expeiKliture  were  the  same,  the  Rishi  who 
always  saw  both  sides  with  equal  eyes 
thought  if  he  took  any  thing  from  him  he 
would  injure  other  creatures. 

12.  Then  Agasthya,  Srutarvana  and 
the  kjng  Vradnashwa  all  went  to  Puni- 
kutsa's  son  Trasadasya  of  great  wealth 

I3«  O'great  king,  having  learnt  of  their 
arrival  at  the  frontier  of  his  kingdom,  the 
high-minded  Trasadasya  went  out  and 
received  them  duly. 

14.  That  foremost  of  kings  of  the 
Ikshwaku  race,  having^  duly  worshipped 
them,  asked  the  reasion  of  their  coming. 

Agasthya  said  :— 

15.  O  ruler  of  earth,  know,  that  I  have 
come  to  you  for  we^lth^    Give  me  a  portion 

of  your  wealth  according  to  your  ability* 

« 

Lomasha  said  :— 

16.  Telling  them  that  his  mcomeand 
expenditure  were  the  same  that  king  s»id, 
*'Rnoi%'ing  this  take  from  my  weabh 
whatever  you  pleas*  to^take« 


VANA  PARVk. 


f^s 


17.  Having  seen  that  his  income  and 
i^Xpcndilure  were  the  same,  the  Rishi  who 
saw  both  sides  with  equal  eyes  thought  that 
if  he  took  anything,  he  would  injure  other 
creatures. 

18.  O  ^reat  king,  then  all  those  mon* 
archs  k>oking  at  ene  another  and  speaking 
M  together  thus  spoke  to  the  great  Kishi. 

19.  O  Bramhana,  there  rs  a  Danava 
on  earth  named  llvala  who  of  all  persons 
possesses  the  largest  wealth.  Let  us  all 
go  to-day  to  him  and  ask  wealth  from  him. 

20.  O  king,  the  suggestion  to  beg  wealth 
from  llvala  appeared  to  them  proper  ;  and 
they  all  then  went  to  llvala* 

7*hus  ends  thS  mnei^  eifrhth  ckdpter^  the 
history  of  Agasthya  tn  the  Tirthayatra  of 
Vana  Par^a* 


CHAPTER    XCIX. 

aiRTHAYATRA  PARVA)— 
Continued^ 

Lomaiha  said:— 

1.  Having  learnt  that  those  kings  with 
the  great  Rishi  had  arrived  a^  the  frontier 
of  his  kingdom,  llvala  with  all  his  relatives 
went  out  and  worshipped  them  duty. 

2.  O  descendant  of  Kuru,  that  foremost 
of  Asuras  received  them  with  hospitality 
and  entertained  them  with  well  cooked 
meat  of  his  brother  Vatapi  (i*^  ^^  ioxva  of 
a  goat.) 

3.  Thereupon  seeing  Vatapi,  the  great 
A  sura  cookea,  all  the  royal  sages  were 
fille<}  with  grief  and  became  as  senseless. 

4.  Thereupon  that  foremost  of  Rishis 
Agasthya  said  to  those  royal  sa^es,  "  You 
ought  not  to  grieve.  I  shall  eat  up  the 
great  Asura". 

5.  When  the  great  Rishi  sat  on  an  ex- 
cellent seat  in  order  to  eat,  the  great  Daitya 
llvala  laughingly  began  to  distribute  the 
food. 

6.  Then  A|fasthya  eat  up  alt  the  cooked 
meat  of  Vatapi.  When  the  dinner  was  over 
the  Asura  llvala  b^an  to  summon  him 
(Valapi.) 

7.  Thereupon,  O  child,  (only  a  quantity 
of)  wind  came  oat  of  the  stoniach  of  the 
higb-souled  one  with  as  great  a  sound  as 
that  of   the    roaring    clouds. 

8.  He  (llvala)  again  and  again  cried, 
'•  VaUpi,  O  Vatapi,  come  outJ'  Then 
that  foremost  of  Rishis,  Agasthya  laughingly 
satd, 


9.  *'Hov(^  can  he  come  out  ?  I  have  ^IreacTv 
digested  that  Asura."  Seeing  that  ^r-^at 
Asura  digested,  llvala  became  sad. 

10.  Joining  his  hands  along  with  his 
ministers,  he  thus  dpoke,  **  What  for  have 
you  come  here?  And  what  can  I  do  for 
you  7" 

11.  Thereupon  Agasthya  smihngljr  thas 
replied,  "O  Asura,  we  know  you  to  be 
possessed  of  great  power  and  also  enormous 
wealth. 

I  a.  These  kmgs  lire  not  ve^  wealthy,  but 
my  neecesity  of  wealth  i^  great.  Give  lis 
what  you  can  without  injuring  any  other. 

13.  Thereupeh  (having  been  thus  ad- 
dressed) llvala  saluted  the  Rishi  and  fhil^ 
spoke  to  him,  <<  If  you  can  issy  what  It  i^ 
that  I  mean  to  give,  then  I  shall  give  yoU 
wealth. 

Agasthya  daid  :— 

14.  O  Asiiralf  yo\x  hiave  intended  to  riv^ 
to  each  of  these  kings  ten  thousand  kine 
and  as  many  gold  coins. 

15.  O  great  Astn'a,  to  me  yoii  have!  in- 
tended to  give  twice  as  much,  and  a  ffolden 
chariot,  and  a  couple  ol  horses  with  the 
speed  of  mind. 

16.  If  you  enqtiii-e  no#,  j^du  Witt  toon 
learn  that  yonr  car  is  made  ol  gold." 

Lomasha  daid:— 

O  son  of  Kunti,  he  (llvala)  itiadfc  enquires 
and  learnt  that  the  car  was  really  mMe  of 
gold. 

17.  The'  Daiitya  then'  with  a  sad  heait 
gave  away  much  wealth  and  also  that  cair 
to  which  are  yoked  the  tWo  horses,  callied 
Virava  and  Surava. 

18.  O  descendant  6f  Bharata,  thete 
horses  took  those  kings  and  Agastl^,  and 
also  all  the  wealth  to  the  hermitage  d 
Agasthya  within  twinkling  of  an  eye. 

19.  Then  obtaining  Agasthay's  permis- 
sion the  royal  sagps  went  away  to  their 
respective  cities.  That  Rishi  (Agasthya)  did 
aU    that  his  wife  Lopamudra  had  desired. 

Lopamudra  daid  :— 

30.  O  exalted  one,  you  have  accom- 
plished all  my  desires.  (Now)  beget  on  me 
a  greatly   powerful  and  virtuous  son. 


Agasthya  said  :— 

2i.  O  blessed^bne,  O  beautiful  lady,  !  aih 
pleased  with  your  conduct.  Listen  to  me  as 
reg^ards  the  proposal  I  make  in  inspect  of 
yoor  son. 

22.  Do  yotr  desire  t^  have  one  thou^hd 
sons,    or   one  hundred  sons,  each  eq'iv^'  '^ 


.'^ 


}^^\x^n\\^VL^yk, 


.one  hundredj  or  only  one  such  who  can  con* 
.quer  one  thousaiul  f 

liOpanradra  said  :— 

23.  Q  great  ascetic,  let  me  have  one  son 
equal  to  one  thousand.  One  learned  and 
good  son  is  preferrable  to  many  bad  ones. 

:  Lom^dia  said :"— 

24.  Saying  "St»  be  It'*,  that  Rishi    fived 
♦with  reverence  wkh  his  devoted  wife  of  equal 

behaviour^  and  then  (the  Rishi)  went  away 
into  the  forest.    After  he    had  gone  away 
^to    the  fprest,   that  conception  grew  on  for 
s^en  years. 

. '  2^«  ,0.  descendant  of  Bharata,  when  the 
.seventh  year  passed,  that  highly  learned 
.man,  called  Dridasya  came  out  of  the 
jwonib  bluing  like  fire. 

27.  That  highly  efl^ulgent  Brartlhafta, 
that  g^eat  ascetic,  took  birth  as  that  Rishi's 
(Agasthya's)  son,  as  if  uttering  the  Vedas, 
A^Man^as  and  the  Upanishadas. 

'"  2^.  Greatly  powerful  even  in  his  child- 
hood, he  used  to  carry  loads  of  sacriBcial 
iueV  to  his  father's  bouse  and  hence  he  was 
called  Indavaha. 

^9.  Seeing  hhn  endued  with  such 
(prowess)  that  Rishi  became  very  much 
jpleased.  O  descendant  of  Bhacata,  thus 
did  he  beget  that  excellent  son. 

30.  O  king,  by  this  his  ancestors  obtained 
the  region  they  desired.  From  thnt  time 
;th is  place  has  become  famous  on  earth  as  the 
liermitagejof  Agasthya.^ 

31.  O  king,  this  is  that  hermitage  of 
Agasthya  who  had  killed  Vatapt  of  the 
Prahrada  race, — the  hermitage  adorned 
4Krith  charming  beauties. 

32.  This  sacred  Vagirathi  frequented  by 
the  celestials  and  the  Gandharvas  rolls  on 
Hke  a  person  in  the  sky  shaken  by  the  gentle 
l>ree2e. 

33.  ■  She  flows  onwn  rd  on  craggy  crests 
•(of  hills),  descending,  lower  and  lower,  look- 
ing    like    a  frightened  female  snake  lying 

-along  the  slopes  of  the  hills. 

'34.    Issuing  first  from  the  matted  locks 

of    Sambhu  (Siva),  this  favourite  queen  of 

t!ie      ocean    floods    the    southern   country, 

-flhercbv  befiefittinff  xkYjas  a  mother.     Bathe 

itreely  m  this  highly  sacred  river, 

35.     O  Yudhisthira,  O  great  king,  behold 
the    Bhrigu    rfWAa,  *  celebrated   over    the 
,three  worlds,  and  frequented   by  the    great 
Rishis. 

-36.  Bathing  in  it,  Rama  regained  hi 
loct  prowrss.  O  son  of  PanHu.  haihini;  here 
yi\\\\  your  brothers  and  Krishna  (Drau-s 
liadi), 


37.  You  should  refrain  that  effulgence 
which  had  been  robbed  from  yoU  by  Diftj-o* 
dhana^  as  Kama  regained  his  lost  splendour 
by  a  hostile  encounter  (with  Dhasaratha's 
son). 

Vaisampayana  siud  :— 

38.  O  descendant  of  Bbarata,  the 
Pandava  (Yudhisthira)  bathed  there  witli 
his  brothers  and  Krbhoa  (Draupadi)  and 
offered  oblations  to  the  Pitris  ana  the 
celestials, 

3^.  O  foremost  of  men,  after  he  hsa^ 
bathed  there,  his  body  blazed  forth  in 
brighter  efFu^rence,  and  he  became  invin* 
able  to  dll  fbesi 

40.  O  kini^  of  kings,  the  son  of  Panda 
(Yudhisthira)  then  thus  spoke  to  Loroasha, 
"O  exalted  one,  for  what  reason  Rama's 
effulgence  was  robbed  7  How  did  he  agaki 
regain  it  7    I  ask  you,  teU  me  every  thin|;. 

Lomashi^  said  :— 

41. — 42:  O  king  of  kings,  listen  to  the 
history  of  Rama  (Dasharatha's  son)  and 
also  that  of  the  intelligent  (Pamshrama), 
the -descendant  of  Vrigu.  For  the  destruc- 
tion of  Ravana,  Vishnu  in  Ms  own  body 
took  his  birth  as  the  son  of  the  illustrious 
Dasharatha.  We  then  saw  that  son  of 
Dasharatha  when  he  had  been  bom  in 
Ayodhya. 

43. — ^44.  Being  impelled  by  curiosity^ 
Rama,  the  descendant  of  Vrigu,  the  son  of 
Ricliika  and  Renuka,  hearing  of  Rama«  the 
son  of  Dasharatha  of  spotless  deeds,  Dvent 
to  Ayodhya,  taking  with  him  the  bow  so 
fatal  to  the  Khashtryas 

45.  (With  the  intention  of)*  ascertaining 
the  prowess  of  Rama,  the  son  of  Dasamtba* 
Hearing  that  he  had  arrived  at  the  frontier 
of  hb  dominion,  Dasharatha, 

46.  Sent  his  own  son  Rama  to  recent 
(Parusha>  Rama  with  respect.  Seeing  him 
(Dasaratha's  son)  arrived  and  standing^ 
before  hjm  with  upraised  weapons, 

47 — 48.  O  son  of  Kunti,  Rama,  smilingf* 
ly  spoke  these  words  to  him,  ^O  kin^  of 
kings,  O  lord,  O  ruler  of  earth,  string, 
if  you  can  with  all  your  strength}  thts^  bo?K  in 
my  hand  which  was  made  to  destroy  thje 
Khashtryas."  Having  beep  thus  addressed, 
he  (Dasaratha's  son)  said,  "O  exalted  one* 
you  should  not  insult  me  thus. 

4Q.  I  am  amongst  the  (wtce^bom  ntil 
deficient  in  the  virtue  of  the  Khashtrya 
order.  But  the  descendants  of  Ikshwaktt 
never  bOast  Of  their  prowess  of  arms,'* 

50.    To    him    who   spoke    thus,    Rama 
I  replied  in  these  Words,   *'0  descendant  ol 


,YANA    PARVA. 


^S7 


HRftgliu,  stop  all  your  crafty  speech.  Take 
this  bow»" 

51.  Thereupon  the  son  of  DasarAtha 
Rama  took  up  in  anger  from  the  hands  of 
(Parusha)  Rama  that  celestial  bow  which 
destroyed  the  foremost  of  Khashtryas. 

5  \  O  descendant  of  Bharata,  that 
l^reatly  powerful  hero  stringed  that  bow 
without  the  least  exertion,  and  then  he 
twanged  it. 

53.  With  its  twang  like  that  of  the 
thunder  he  frightened  all  creatures.  There- 
upon Rama,  the  son  of  Dasaratha,  thus 
spoke  to  (Parusha)  Rama, 

54.  **0  Bramhana,  here  I  have  stringed 
the  bow.  What  else  shall  I  do  for  you  7" 
Then    the    illustrious    son    of     Jamadag^i 

.(Parusharama)  gave  to  Rama  a  celestial 
arrow  and  said,  '* Place  this  to  the  bow- 
string and  draw  it  to  your  ear. 

-  55-  Having  he;ird  this,  Rama,  blazing  up 
in  wrath,  thus  spoke  to  him,  "O  descen- 
dant of  Vrig^i,  I  have  heard  what  you 
have  said,  and  I  have  also  pardoned  you. 
.You  are  full  of  vanity.. 

56.  You  have  acquired  prowess  superior 
to  the  Khashtryas  through  the  g^ace  of  the 
Grandsire  (Bramha),  and  therefore  you  cer- 
tainly insult  me. 

57.  Behold  me  in  my  own  original  form  ; 
J  give  you  sight."     Then  the  descendant  ojf 

Vrigu  Rama  saw  in  the  body  of  Rama 
(Dasaratha's  son) 

58.  The  Adityas,  the  Vasus,  the  Rudras 
the  Sadhas,  the  Marutas^  the  Pitris,  Huta- 
saiia  (Fire),  constellations,  the  planets. 

59.  The  Gandharvas,  the  Rakshashas, 
the  Yakshas,  the  rivers,  the  Tirthas^  those 
'e<emal  Rishis  who  have  become  Bramha- 
like,  namely  Vallakhilyas, 

,6o»  The  celestial  Rishis,  the  seas,  the 
mountains,  the  Vedas,  the  Upanishadas, 
the  Vashatas,  the  sacrifices, 

61.  The  Samas  in  their  living  forms,  the 
^science  of  arms,  the  clouds  with  rain  and 
ii^htin^.  O  descendant  of  Bharata,  O  Yu- 
^msthirar^ 

62.  Then  the  exalted  Vishnu  (Rama) 
^shot  that  arrow.  O  descendant  of  Bharata, 
«t  this  the  whole  earth  was  filled  with 
soimds  of  thunder,  and  burning  meteors 
flashed  through  the  sky. 

63.  Showers  of  dust  and  rain  fell  on  the 
"earth,  earthquakes,  whirl -winds  .of  fearful 
^sounds  convuiged  everything. 

.  64.  Confounding  (Partfsha)  Rama  by  the 
effulgence  of  the  arrow  shot  by  the 
^and  of  Ran>a,  it  came  back  blazing  into 
his  hand. 


65.  (Parusha)  Rama  who  had  been  thus 
deprived  of  his  senses,  then  regaining  his 
consciousness  and  receiving  back  (as  it  were) 
his  life,  bowed  to  the  greatly  effulgent 
Visnu.  (Rama) 

66.  Commanded  by  Vishnu  he  again 
went  to  the  Mahendra  mountain.  The 
great  ascetic  lived  there  jn  fear  and  in 
shame. 

« 

67.  When  one  year  passed  a^ay,  seeing 
(Parusha)  Rama  deprived  of  prowess,  his 
pride  gone  and  himself  in  great  affliction^ 
the  Pitris  thus  spoke  to  him,* 

68.  "O  son,  in  going  to  Vishnu,  your 
conduct  was  not  proper.  He  deserves  to  be 
worshipped  and  respected  by  the  three 
worlds. 

69.  O  son,  fro  to  the  sacred  river  which 
is  known  by  the  name  of  Vadhasara.  Bath- 
ing in  all  the  Tirthas  in  that  river,  you  will 
regain  your  old  effulgence 

70.  O  Rama,  therein  is  the  Titrthd 
called  Diptada  where  your  grand  father 
Vrigu  in  the  celestial  age  practised  excel- 
lent austerities." 

71.  O  son  of  Kunti,  Rama  did  all  that 
his  ancestors  had  said.  O  son  of  Pandu, 
he  regained  his  lost  effulgeiuie  in  this 
Tirtha,  ' 

72.  O  child,  O  great  king,  this  was  what 
happened  in  the  days?  of  yore  to  Rama  ot 
spotless  deeds  when  he  met  with  Vislmu. 

Thus  ends  the  ninety  ninth  chapter,  the 
destruction  af  Parusharama's  ejj-ulgence  iri 
the  Tirthayatra  of  Vana  Parva* 


CH.APTER  C. 
(TIRTHAYATRA  PARVA-Can/mjif^. 

Yodhistliira  said :—  ^ 

•  •  • 

1.  O  foremost  of  Bramhanas,  I  desire  tq 
hear  in  detail  more  of  the  achievments  of 
the  highly  intelligent  great  Rishi  Agasthyli; 

Lomaslia  said :— 

2.  O  king,  O  ffreat  monarch,  Iist^  to 
the  excellent,'  wonderful  ^nd  e^^traordinary 
account*  of  Agasthya  and  also,  about'  his 
immeasurably  dfulgent  prowess.      ;  - 

3.  There  in  the  Kreta  Yuga  were^'some 
fearful  Danavas  who  were  mvincible  in 
battle.  They  were  known  by  the  name  of 
Kalkeyas,  and  th^y  possessed  fearful 
prowess.  ...  1 

4.  Placing  themselves  under  (the  com- 
mand  of)    Vritra  and    arming    thertise* 
with    various  weapons,  they  pursued 


U8 


MAHAilllARATA. 


celestials  with  Indra  at  their  head  to  all 
directions. 

5.  Thereupon  the  celestials  resolved 
upon  the  destruction  of  Vritra,  and  they  all 
went  to  Braniha  with  Purandara  (Indra)  at 
their  head. 

6.  Seeing  them  all  standing  before  him 
with  joined  hands,  Parameshti  (Bramha) 
thus  spoke  to  them,  **  O  celestials,  I  know 
ail  that  yoti  desire. 

7.  I  shall  tell  you  the  means  by  which 
Vritra  will  be  killed.  There  is  a  highly 
intelligent  great  Rishi,  well-known  by  the 
name  of  Dadhichi. 

8.  Go  to  him  all  together,  and  ask  from 
him  a  boon.  That  Rishi,-  of  virtuous  mind 
and.  well  pleased  heart,  wUl  grant  you  the 
boon*. 

9.  Desirous  as  you  are  of  victory,  go  all 
together  to  him,  a«d  tell  hiro»  "  Give  us  your 
bones  for  the  good  of  the  three  worlds." 

10.  Giving  up  his  body,  he  will  give  his 
bones, tqyou^  With  those  bones  make  a 
greatly  feariful  and  strong  weapon  (to  be 
called.)  Vajra  (thunder.) 

11.  It  will  have  six  aides,  it  will  be 
fearful,,  it  will  make  terrible  roars,  it  will 
be  able  to  destroy  even  the  greatest 
enemies.  With  that  Vajra,  Satakratu 
(Indra)  will  kill  Vitra. 

12^.  I  have  told  you  all.  Do  all  this  with- 
out delay.'*  Having  been  thus  addressed, 
the  celestials  bidding  farewell  to  the  Grand- 
sire  (BramhaX» 

13.  Went  to  the  hermitage  of  Dadhichi 
with  Narada  at  their  head.  It  (hermitage^ 
stood  on  the  opposite  bank  of  the  Saraswatt, 
covered  with  viMiour  planfes  and  creepers. 

14.  It  resounded  with  the  hum  of  bees  as 
ifth^  were  recitif3g/  Santas*  It  echoed  with 
the  melodious  notes  of  male  Kokilas  and 
Chokords 

15.  Buffaloes,, beayrs^  deer  and  Cbamaras 
(cows)  wandered  there  at  pleasure  without 
having  any  fear  of  tigers. 

x6.  Male  elephants  with  juice  trickling 
down  from  their  rent  temples  sported  with 
the  female  elephants  in  the  streams  and 
fill^  the  place  m^  their  roars. 

J  J — 18»  The  place  echoed  witii  the  roars 
of  lions  and  tigers.  And  here'  and  there 
mi^ht  be  seea  lions,  with  grisly  manes 
Tying,  stretched'  in  caves  and  glens^  thus 
beautifying  them  with  their  presence* 
They  tnei^  (bel^stialk)  came  to  the  hermitage 
of  Dadhidii  which  was  like  heaveti  itself. 

'JQ^  They  saw*  there  Dadhichi  as  eSuU 
ffem.aA.the  sun  and  as  blading  in  the  grace 
oi{>ersQn  i^lha  GraadskfiOBramha,)* 


20.  0  king,  bownng  at  his  fefct  afi3 
saluting  him,  the  celestials  all  togethei* 
asked  from  him  for  the  boon  as  directed  by 
Parameshti  (Bramha.) 

21.  Thereupon  Dadhichi,  becoming^ 
very  much  pleased  and  addressing  those 
foremost  of  celestials  Said,  **  O  celestials* 
I  shall  do  to-day  what  is  to  your  benefit.  I 
shall  even  give  up  my  body  myself." 

22.  Having  said  this,  that  foremost  of 
men  of  sul)du^  soul  suddenly  gave  up  his 
life.  Thereupon  the  celestials  took  the 
bones  of  the  dead  Rishi^  as  they  had  beoi 
directed. 

23.  Then  the  celestials  with  giad  heart 
went  to  Twashtri  (Vishifi^kaTma)  and  uAd 
him  the  means  of  their  victory.  Twashtri 
also  hearing  thdr  words  was  filled  with 
joy  ;  and  with  great  attention  and  care 

24.  He  made  the  Vajra  of  greatly  fearful, 
appearance.  Havings  made  it  he  cheer- 
fully said  to  Sakra  (Indra),  *'  O  god,  with 
this  best  of  weapons  Vajra  reduce  to-^y 
the  fearful  enemies  of  the  celestials  to  ashes. 

25.  O  chief  of  the  celestials,  killing  the 
foe  rule  happily'  the  kingdom  oT  heaven 
with  your  own  friends."  Having  been  thu* 
addressed  by  Twarstri  Purandara  (Imirsi) 
cheerfully  took  the  Vajra  from  his  hands 
with  proper  respects. 

Thus  ends  the  hundredth  chapter^  the 
construction  of  Vajra  in  the  Tirthayatra  of 
the  Vana  Parva, 


CHAPTER  CI. 
(TIRTHAYATRA  PARVA)— Ciwi^ViKirf. 

Lomaslia  said  :— 

1.  Thereupon  that  wielder  oT  Vajra 
(Indra)  supported  by  the  powerful  celestials 
came  to  Vritra  who  was  then  occupying 
both- the  earth  and  the  heaven. 

2.  He  was  guarded  on  all  sides  by  the 
huge  bodied  Kalakayaa  whh  upraised 
weapons,  looking  like  great  mountains 
with  towering  peaks*. 

3.  O  best  of  the  Bharata  race,  then 
a  greait  battle  appalling  to  the  three  w^ds 
was  faught  by  the  celestials  with  the 
Danavas  for  a  short  while. 

4.  Loud  was  the  clashing  of  swords  up« 
raised  and  warded  off  by  the  heroic  hands,-T 
those^  that  were  aimed  at  one  anoLher^i 
bodies. 

5.  The  heads  began  to  fall  from  the  sky 
on  the  earth  like  fruits  of  palmyra  palm; 
falling  on  the  ground  loosen^  from  tAfSt 
stalks. 


\ 


VANA    PaRVA. 


1 59 


§,  The  Kahkeyas,  clad  in  golden  armour 
and  armed  with  iron  mounted  maces  rushed 
towards  the  celestials  like  moving  mountains 
on  fire. 

7«  Being  unable  to  stand  the  onrush  of 
those  impetuous  heroes,  the  celestials  broke 
(their  ranges)  and  fled  away  from  fear. 

8.  Seeing  them  (the  celestials)  flyine  in 
fear  and  Vritra  growing  in  boldness.the  thou- 
sand eyed  Purandra  (Indra)  was  greatly 
confounded  with  fear* 

9.  Fitle'd  with  the  fear  of  the  Kalakeyas 
the  deity  Purandra  '(Indra)  himself  asked 
protection  from  the  lord  Narayana  without 
delay. 

10.  The  eternal  Vishua,  seeing  Sa kra 
(tndra)  confounded  with  fear  and  grief, 
enhanced  his  prowess  by  importing  to  him 
a  portion  of  his  own  might. 

11.  Having  seen  Sakra  (Indra)  thus  pro- 
tected by  Vishnu,  all  the  celestials  and  the 
Bramhama  Rishts  of  spotless  deeds  impart- 
ed to  him  their  own  might. 

12.  Thus  favoured  by  Vishnu  by  all  the 
celesteais  and  by  the  highly-blessed  Rishis 
Sakra  (Indra)  became  more  powerful  than 
before. 

13.  Knowing  that  the  chief  of  the  celes- 
tials had  been  filkd  with  the  prowess  of 
others,  Vitra  sent  forth  fearful  roars.  The 
earth,  the  directions,  the  heaven,  and  the 
mountains  all  began  to  tremble. 

14.  O  kjng,  thereupon  hearing  that 
fearfiil  and  loud  roar,  Indra  was  filled  with 
grief  and  fear,  and  in  order  to  kill  the 
Asura  he  hurled  the  great  Vajra. 

15.  Struck  with  Vajra,  that  great  Asura 
adorned  with  garlands  of  gold,  tell  down  as 
the  great  Mandara  mountain  did  in  the  days 
of  yore  when  hurled  from  the  hand  of 
Vishmi. 

16.  When  that  foremost  of  Daityas  was 
killed,  even  then  Sakra  (Indra)  fled  away 
in  fear  to  take  shelter  in  a  lake,  thinking  that 
the  Vajra  had  not  been  hurled  from  his 
hands  and  that  Vitra  had  not  (really)  bten 
killed. 

x/.  The  celestials  and  the  great  Rishis 
w^e  all  filled  with  jov,  and  they  cheerfully 
s^ng  the  praise  of  Inctra.  Then  the  celes- 
tials mustering  together  began  to  kill  all  the 
Daityas  who  grew  dq'ected  by  the  death  of 
Vitra. 

x8.  Struck  with  panic  at  the  sight  of  the 
assembled  celestials,  they  entered  the 
fathomless  ocean,  full  of  fishes  and  alliga- 
tors. They  (the  Danavas)  assembled  toge- 
ther with  pride  began  to  conspire  for  the 
destruction  of  the  three  worlds. 


19.  Some  amongst  them  who  were  wise 
suggested  some  courses  of  action,  each 
according  to  his  own  judgment. 

26.  In  course  of  time  they  made  the 
fearful  resolution  that  they^  should  first  des- 
troy all  persons'  knowlet^e  and  ascetk: 
virtues. 

21.  "  The  worlds  are  all  supported  by- 
asceticism,  therefore  lose  no- time  to  destroy 
asceticism.  All  those  men  who  are  on 
earth  endued  with  ascetic  virtues  and 
with  the  knowledge  of  the  precepts  of  virtue 
and  that  of  Bramha 

22.  Should  be  soon  destroyed ;  for  when 
they  are  destroyed,  the  whole   universe  will* 
be    destroyed."    Having    arrived    at    this 
resolution  fqr  the  destruction  of  the  univense, 
they  became  exceedingly  glad. 

23.  Then  they  made  the  ocean,  with  the 
mountain  like  waves,  the  abode  of  Varuna, 
their  fort. 

Thus  ends  the  hundred  attd first  chapter, 
the  destru'ctian  of  Vritra  in  the  Tirthw 
jatra  of  Vana  Parva. 


CHAPTER     CIl. 
(TIRTHAVATRA  V K^\\)^CoutinH9d. 

Lomafiha  said  :— 

1.  Living  in  the  ocean,  the  abode  of 
Varuna,  the  Kalakeyas  began  their  opera- 
tions for  the  destruction  of  the  worlds. 

2.  They  began  to  devour  in  the  night 
in  anger  the  Rishis  (they  found)  in  the 
hermitages  and  in  the  holy  spots. 

3.  Those  wicked -m in ded .  Daityas  de* 
voured  one  hundred  and  eighty  Brahmanas, 
and  also  ascetics  in  the  hermitage  of 
Vasishtha. 

4.  Going  to  the  sacred  hermitage  of 
Chayanava,  frequented  by  the  Bi^manas, 
they  devoured  one  hundred  Rishis  who 
lived  on  fruits  and  roots. 

5—6.  Thev  thus  acted  during  the  night 
and  during  the  day  they  entered  into  the 
sea.  They  devoured  in  the  hermitage  of 
Varadwaja  two  Bfahmanas  of '  subdued 
soul  and  of  Brahmachary  life,  living  on  ' 
air  and  water  only.  In  this  vtray  dia  the 
Danavas  one  after  another  (tnvadej  all  the 
hermitages. 

7.  Bsing  intoxicated:  with  protvessof 
arms,  and  their  lives  nearly  run  out,  the* 
Kalakeyas  destroyed  many  Brahmanas* 

8.  O    foremost   of  men;    the'  Dltnavar* 
acted  in    this     way,  towards   tht   ascetics 
in  their  ascetic  retreats.    Vet  men   could* 
not  dbcover  them. 


iCa 


MAIIAfniAltAYA. 


9.  Every  mornin)^  people  saw  lyinfjf  on 
the  ground  die  dead  bodies  of  Rishis  who 
were  emaciated  for  living  on  frugal  diet. 

10.  Many  of  those  bodies  were  without 
Desk  or  b]ood»  without  entrails  and  with 
limbs  separated  from  one  another.  Here 
and  there  lay  heaps  of  bones  like  heaps 
of  conch  shells. 

11.  The  earth  was  scattered  over  with 
the  (sacrificial)  contents  of  broken  jars  and 
shattered  ladles  for  pouring  libations  of 
ghee  and  with  the  sacred  fires  kept  with 
care  by  the  ascetics. 

•  12.  The  universe,  being  aflicted  with 
the  terror  of  the  Kalakeyas  and  being  des- 
titute of  the  Vedic  studies,  of  the  Vashats 
and  the  sacrificial  festivals  and  religious 
ritesi  became  very  gearless. 

13.  O-  ruler  of  men,  when  men  began  to 
perish  in  this  way,  the  survivors  fled  for 
their  lives  in  all  directions. 

.  14.  Some  f!ed  to  caverns  and  some 
behind  mountain  streams  and  springs,  and 
some  through  fear  of  death  gave  up  their 
lives. 

15.  Those  amongst  them  who  were 
bow-men  and  heroes  cheerfully  went  out 
and  took  great  trouble  to  find  out  the 
Danavas. 

16.  Failing  to  find  them,  for  the  Asuras 
had  taken  sheher  in  the  bottom  of  the 
ocean,  they  came  back  to  their  homes 
greatly  aggrieved. 

17.  O  ruler  of  men,  when  the  universe 
was  being  thus  destroved  and  when  sacri- 
ficial festivals  and  religious  rites  were  all 
destroyed,  the  celestials  were  filled  with 
great  afifUctions. 

r8.  Assembling  all  together  with  Indra 
in  their  midst,  they  con<iulted  with  one 
another  out  of  fear.  They  asked  protec- 
tion from  the  increate  and  exalted  diety, 
Narayana. 

19.  Going  to  that  un vanquished  lord  of 
Vaikuntha  and  bowing  to  that  slayer 
ot  Madhu,  the  celestials  thus  addressed 
him, 

20.  ""  O  lord,  you  are  the  creator,  the 
protector,  and  the  destroyer  of  the  universe 
as  well  as  of  ourselves.  It  is  you  who  have 
created  this  universe  with  all  its  mobile 
creatures. 

*»!.-  O  lolus-eyed  Se^y,  h  is  you  who  in 
the  xlays  of  yore  assuming  the  form  of  a 
boar  raised  Che  sunken  earth  from  the  sea 
for  the  benefit  of  all  creatures. 

22.  O  forentost  of  Purashas,  assuming 
the  iotm  of  Narasingha  (half  man  and  half 
lion)  you  killed  in  the  day^  of  yore  the  an- 


cient   and  greatly  powerful  Daitya,  call&I 
Hiranyakashipu. 

2.^.  There  was  a  great  Asura  named 
Vali,  incapable  of  being  killed  by  any  crea- 
ture. Assuming  the  form  of  a  dwarf,  you 
exiled  him  from  the  three  worlds. 

24.  It    is  by    you    that    wicked    Asnra 
called  Jamva  who  %jras  a  powerful  bow-man 
and  who  always  obstruaed  sacrifices  was' 
killed. 

25.  Your  acts  are  like  those  which.  O 
slayer  of  Madhu,  cannot  be  counted.  You 
are  the  refuge  of  all  who  are  afflicted  with 
fear. 

26.  O  god  of  gods,  it  is  for  this  we  tell 
you  what  is  our  present  trouble.  Save  the 
worlds,  the  celestials  and  Indra  also  from 
this  great  fear. 

Thus  ends  the  hundred  and  second  chap* 
ter,  Danava  oppressions  in  the  Tirthayatra 
of  Van  a  Parva, 


CHAPTER    cm. 
(TIRTHAYATRA  PARV Ay-^Continued. 

The  celestials  said  :— 

1.  All  the  four  orders  of  creatures  in- 
crease through  your  favour.  They  propi- 
tiate the  dwellers  of  heaven  with  ihe 
offerings  of  Habya  and  Kabya  {sacrificial 
libations  to  the  gods  and  oblations  to  the 
Pitris) 

2.  Thus  being  protected  by  you  and 
freed  from  troubles,  people  through  your 
favour  increase  dependmg  on  one  another. 

3.  Now  this  great  fear  has  overtaken  ihe 
people.  We  do  not  know  by  whom  the 
Brahmanas  are  killed  at  night, 

4.  If  the  Brs^hmanas  are  destroyed,  the 
world  will  be  also  destroyed.  If  the  world 
is  destroyed,  heaven  itself  will  be  destroyed. 

5.  O  mighty  armed  lord  of  the  universe, 
let  not,  through  your  favour,  people,  pro- 
tected as  they  are  by  you,  me^  with  des* 
t  ruction. 

Vishnu  said  :— 

6.  O  celestials,  I  know  the  reason  of  the 
destruction  of  all  creatures.  I  shall  tell  you 
all  about  it.  Having  your  mind  freed  form 
anxiety  listen  to  it. 

7.  There  are  a  fearful  class  (of  Danavas) 
well-known  by  the  name  of  Kalakeyas.  Plac- 
ing Vriira  at  their  head,  they  devasted  tlie 
Universe. 

8.  Having  seen  Vritra  killed  by  l!i<J 
grreatlv  inteffigent  diety  of  one  thousand 
eyes  (Indra),  they  entered  into  (the  ocean} 
the  abode  of  Varuna^  to  save  their  tlvcs* 


VANA  l»ARVA. 


t6l 


g.  Having  entered  the  fearful  ocenn 
full  of  sharks  and  crocodiles,  they  (now)  kill 
the  Rishis  at  night  with  the  intention  of 
exterminating  all  creatures. 

to.  But  they  cannot  be  killed,  as  they 
have  taken  shelter  under  the  sea.  You 
should  therefore  find  out  some  means  to 
dry  up  the  ocean. 

1 1.  Except  Agasthya.  who  else  is  capable 
of  drying  up  the  ocean  7  Without  drying 
%ip  the  ocean,  they  cannot  be  assailed  by 
any  other  means. 

Lomasha  said  :^ 

12.  Having  heard  these  words  of  Vishnu 
about  the  drying  up  of  the  ocean,  they  took 
the  permission  of  Parameshti  (Brahma) 
and  went  to  the  hermitage  of  Agai>thya. 

13.  There  they  saw  the  hij»h-souIed  son 
of  Varuna,  of  blazing  effulgence,  waited 
upon  by  the  Rishis,  as  Brahma  is  waited 
upon  by  the  celestials. 

14.  Going  to  the  high-souled  and  unde- 
teriorating  son  of  Mitra  and  Varuna  (Agas- 
thya) seated  in  his  hernaitage  as  a  man  of  as- 
cetic merits,  they  sang  his  glory  by  reciting 
his  deeds. 

The  celestiah  said  :— 

15.  You  became  in  the  days  of  yore  the 
refuge  of  creatures  when  they  were  op- 
pressed by  Nahusha.  Deprived  of  his  hea- 
ven's affluenc**,  he  was  thrown  down,  a  thorn 
of  the  heaven  as  he  was, — from  the  celestial 
region. 

16.  That  foremost  of  moimtains  Vindya 
being  angry  with  the  sun.  suddenly  (in  the 
days  of  yore)  began  to  increase  its  height, 
but  he  has  ceased  to  increase,  as  he  could 
not  disobey  your  command. 

17.  When  darkness  covered  the  world, 
creatures  were  oppressed  by  fdeath  ;  but 
having  got  you  as  a  protector,  they  obtained 
the  greatest  security. 

18.  O  exalted  one,  whenever  we  are  beset 
with  danger,  it  is  you  from  wliom  we  ask 
for  a  boon,  for  you  always  grant  the  boon 
asked  of  you. 

Thus  ends  the  hundred  and  third   chap- 
ter,  the  glories  of  Agasthya ^  in  the   Tirtha- 
yatra  af  Vana  Parva. 


CHAPTER    CIV. 
(TIRTHAYATRA  PARVA)-Ca«/iifii«/. 

Yudhisthira  said  :— 

I.  O  great  Rishi,  I  am  desirous  of  hear- 
ing why  Vindya  (mountain)  ,made  senseless 
with  anger,  suddenly  began  to  increase  its 
bu  Ik. 


21 


Lomasha  said  — 

2.  The  sun  between  his  rising  and  setting 
went  round  that  king  of  mountains,  that 
great  golden  mountain  named  Meru. 

3.  Seeing  this,  the  Vindya  mountain 
spoke  thus  to  the  sun,  '•  As  you  every  day 
go  round  Meru  and  honour  him, 

4.  O  sun,  so  do  thou  the  same  by  going 
round  me."  Having  been  thus  addressed, 
thj2  sun  thus  replied  to  that  king  of  moun- 
tains. 

5.  •'  O  mountain,  I  do  not  walk  round 
it  out  of  my  o\*ti  desire.  He  who  has  created 
this  ^iniverse  has  assigned  this  path  to   me,'* 

6.  Having  been  thus  addressed,  the 
mountain,  O  chastiser  of  foes,  desiiing 
to  obstruct  the  path  of  the  sun  and  the 
moon,  suddenly  began  to  increase  its  bulk 
in   anger. 

7.  Thereupon  all  the  assembled  celestials 
c.nme  to  Vindya,  the  great  king  of  moun- 
tains and  tried  to  dissuade  him  from  what  he 
was  doing.  But  he  did  not  heed  their 
words. 

8.  Then  the  assembled  celestials  all 
went  to  the  Rishi  living  in  his  hermitage, 
that  ascetic,  that  foremost  of  virtuous  men, 
the  wonderfully  powerful  Agasthya  ;  and 
they  told  him  all. 

The  celestials  said  — 

9.  The  king  of  mountains  Vindya,  giving 
way  to  anger,  is  obstructing  the  path  of  the^ 
sun  and   the   moon,  and  the  course  of  the  * 
stars. 

10.  O  best  of  Brahmanas,  O  greatly 
exalted  one,  except  you  there  is  none  wlio 
can  prevent  him  from  doing  it. 

Lomasha  said  — 

U.  Having  heard  the  words  of  the  celes- 
tials, the  Brahmana  went  to  the  mounuin. 
Going  there  with  his  wife,  he  spoke  thus  to 
Vindya. 

12.  "O  foremost  of  mountains,  I  wish  to 
have  a  path  given  to  me  by  you,  as  I  intend 
to  go  to  the  southern  country  for  some 
purpose. 

13.  O  king  of  mountains,  wait  till  I 
return;  you  can  then  increase  your  bulk  as 
much  as  you  like." 

14.  O  chastiser  of  foes,  having  made 
this  agreement  with  Vindya,  (he  went 
away),  and  up  to  the  present  day  the  son  of 
Varuna  (Agasthya)  has  not  returned  from 
the  southern  country. 

15.  Thus  have  I  narrated  to  you.  as  you 
asked  me  to  do,  why  Vindya  does  not 
increase  its  bulk  on  account  of  the  prowess 
•f  Agasthya. 


l6:? 


MAHABAtlRATA. 


16.  O  king,  now  hear  how  the  Kalakeyas 
were  destroy^  by  the  celestials  when  they 
obtained  their  prayer  from  Agasthya. 

17.  Having  heard  the  words  of  the 
celestials,  the  son  of  Mitra  and  Varuna 
said,  '*  Why  have  you  come  ?  What  boon 
do  you  solicit  from  me?"  Having  been 
thus  addressed,  the  celestials  said  to  the 
Rishi. 

18.  O  **  high-souJed  one,  we  desire  this 
act  to  be  done  by  you,  namely  to  drink  up 
the  ocean.  Then  we  shall  be  able  to  kill 
these  enemies  o(  the  eelesrtials,  known  by  the 
nam?  of  Kalakeyas,  along  with  their 
followers." 

19.  Having  heard  the  words  of  the  celes- 
tials, the  Rishi  said,  "So  be  it.  1  shall  do 
what  you  desire  and  also  that  which  would 
be  beniBcial  to  the  world/' 

20.  O  vow-observing  man,  having  said 
this,  he  then  wei\t  to  the  lord  of  rivers,  the 
ocean,  accompanied  by  the  Rishis  who  had 
become  successful  in  asc^tici$m  and  by  the 
celestials. 

21.  Men,  snakes,  Gandharvas,  Yakshas, 
^d  Kinnaras  followed  the  high-souled 
(Rishi),  with  the  desire  of  seeing  that 
wonderful  feat. 

22 — ^23,  They  then  all  came  to  the  fear- 
fully roaring  ocean  which  was  as  it  were 
dancing  with  billows  made  by  the  winds 
and  was,  as  it  were  laughing  with  masses  of 
froth,  created  by  the  dashing  of  waves 
at  the  mountain  cave. 

24.  The  cetestials,  the  Gandharvas,  the 
great  Nagas,  the  greatly  exalted  Rishis,  all 
came  with  Agasthya  to  the  great  ocean. 

Thus  ends  the  hundred  and  fourth  chapter 
Agasthya' s  going  to  the  sea,  in  the  Tirtha* 
yatra  of  the  Vana  Parva, 


CHAPTER  CV. 
(TIRTHAYATRA    PARV Ah-Cont in ued. 

Lomaslia  said  :— 

1.  Coming  to  the  ocean,  the  exalted 
Rishi,  the  son  of  Varuna  thus  spoke  to  the 
assembled  celestials  and  the  Rishis,  who 
had  come  with  him. 

2.  "  For  the  good  of  the  world,  I  sh^ll 
drink  up  this  abode  of  Varuna  (ocean).  You 
should  at  once  make  the  preperatior^s 
which  devolves  uj^n  you  to  make." 

3.  Haying  5|]token  these  few  words,  the 
undetcriorating  son  of  lyiilra  and.  Varuna 
began  in  wrath  to  drinH  up  the  occ.an  io  the 
signt  of  all  the  world. 


4*  Seeing  how  the  ocean  was  being 
drunk  up,  Indra  and  the  other  immortak 
were  filled  with  gre;it  astonishment ;  and 
they  began  to  adore  him  by  reciting  bis 
praises. 

5.  (They  said)  *'0  protector  of  the  world, 
you  are  our  saviour  and  you  are  the  creator 
of  the  world.  Through  your  favour  the 
universe  with  the  immortals  may  be  saved 
from  extermination." 

6.  Being  thus  worshipped  by  the  celes- 
tials while  the  musical  instruments  of  the 
Gandharvas  played  all  around  and  celestial 
blossoms  were  showered  on  him,  that  high- 
souled  (Rishi)  made  the  great  ocean  water- 
less. 

7.  Seeing  the  great  ocean  made  water- 
less, all  the  celestials  were  filled  with  joy  ; 
and  taking  up  various  celestial  weapons 
they  began  to  kill  the  Danavas  with  coura- 
geous hearts. 

8.  Being  attacked  by  the  higb-youkd  and 
greatly  powerful,  swift-coursing  and  loudly 
roaring  celestials,  they  (the  Danavas)  were 
unable  to  withstand  the  onset  of  those  swift 
and  courageous  dwellers  of  heaven. 

9.  O  descendant  of  the  Bharata,  thoso 
loudly  roaring  Danavas,  being  thus  attack- 
ed by  the  celestials,  fought  a  great  battle  for 
a  moment. 

10.  But  they  had  been  already  burnt  by 
the  force  of  the  penances  of  pure-souleo 
Rishis  (whom  they  had  killed).  Therefore 
though  they  tried  their  utmost,  they  were  all 
killed  by  the  celestials. 

11.  Adorned  as  they  were  with  golden 
ornaments  and  ear-rings,  they  (the  Dana- 
vas). when  killed,  looked  as  beautiful  as  the 
Palasha  tree  when  full  of  blossoms. 

12.  O,  best  of  men,  the  remnant  of  those 
Kalakeyas  that  were  not  killed,  took  shettet; 
in  the  nether  regions  after  having  rent  the 
goddess  Earth. 

13.  Seeing  the  Danavas  destroyed,  the 
celestials  gratified  that  foremost  of  Rishis 
( Agasthya)  with  varknis  speeches ;  and  they 
then  thus  spoke, 

14.  "  O  mighty-armed  one,  through 
your  favour  the  world  has  obtained  great 
happiness.  The  greatly  powerful  Kalakeyas 
are  all  destroyed  by  your  might. 

15.  O  mighty-armed  one,  and  O  saviour 
of  the  world,  fill  up  the  ocean  (ag^in.)  Giv« 
up  the  water  drunk  by  you." 

16.  Having,  been  thus  addressed,  the 
exalted  great  Rishi  thus  repUed,  *'  The 
«(ater  ha^.  t^een  (^gested  by,  Dac>  Tbjnk  of 
other  means, 


vana  parva. 


^3 


17.  If  you  are  willing^  lo  fill  up  the 
oceAii  with  water."  Having  heard  those 
words  of  that  high-souled  great  Rishi, 

18.  The  assembled  celestials  were  all 
filled  with  wonder  and  also  with  sorrow. 
Bidding  farewell  to  one  another  and  bowing 
to  the  great  Rishi, 

19.  All  creatures  went  away  whence 
they .  came.  The  celestials  with  Vishnu 
went  to  the  Grandsire  (Brahnia.) 

Having  ag;iin  and  again  held  consulta- 
tions in  order  to  fill  up  again  the  ocean, 
ihey  thus  Spoke  with  joined  hands  about  the 
refilling  of  the  ocean. 

Thus  ends  the  hundred  and  fifth  chapter, 
the  consultations  about  the  refilling'  of  the 
ocean  f  in  the  Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CVI. 
(TIRTHAYATRA    P\KWK)'-Continued, 

Lomasha  said  :— 

1.  The  Grandsire  of  creatures  Brahma 
thus  spoke  to  the  assembly  (of  celestials,) 
"O  gods,  go  wherever  you  like  and  desire  to 
go. 

2.  A  very  long  time  must  pass  before  the 
ocean  would  be  able  to  resume  its  natural 
state  by  making  the  relatives  of  the  great 
king  Bhagiratha  as  its  cause." 

3.  Having  heard  the  words  of  the 
Grandsire,  all  those  foremost  of  celestials 
went  away  where  they  liked,  and  they  wait- 
ed for  the  time  (when  the  ocean  would  be 
refilled.) 

Tudhistliira  said  :— 

4.  O  Brahmana,  O  Rishi,  why  and  how 
did  the  relations  (of  Bhagiratha)  become 
the  cause  (of  refilling  the  ocean)  7  How 
was  the  ocean  refilled  by  the  interference  of 
Bhagiratha  ? 

5.  O  ascetic,  O  Brahmana,  I  desire  to  hear 
all  this  in  detail, — the  excellent  history  of 
that  king  (Bhagiratha)  narrated  by  you. 

Vaishampayana  said  :— 

6.  Havine  been  thus  addressed  by  the 
high'isoated  Dharmaraja,  Yudhisthird,  tfiat 
foremost  of  Brahmanas  narrated  the  glory 
of  the  illustrious  Sagara. 

liomasha  said  :— 

7*  In  the  race  of  the  Ikshwaku  there  was 
horn  a  king,  named  Sagara,  possessing 
beauty  of  person  and  prowess.  That 
Hiigty  king  was  son -less. 

I*  O  descendant  of  Bharata,  extermina- 
ting   the  Haihayas,  and    Talrangas   and 


subjugating   many   kings,  he  ruled  over  his 
-own  kingdom. 

9.  O  best  of  thd  Bhafala  race,  he  had 
two  wives,  proud  of  their  beauty  and  of 
their  youth,— one  a  princess  of  Vidarva  and 
the  other  a  princess  of  Sivi. 

10.  O  king  of  kin^s,  desiring  to  get  a 
son,  that  king  practised  great  austerities 
with  his  two  wives  on  the  Kailasha  moun- 
tain. 

11.  Being  engaged  in  great  austerities 
and  in  Yoga  and  in  contemplation,  he  saw 
the  illustrious  three-eyed  deity,  the  chastiser 
of  Tripura, 

12.  Sankara,  Bhava,  Ishana,  Pinaki, 
Sulapani,  Tramvaka,  Siva,  Ugreshaof  many 
forms,  the  husband  of  Uma. 

13.  As  soon  as  he  saw  that  giver  of 
boons,  that  mighty-armed  king  bowed  lo 
him  along  with  his  two  wives  and  prayeol 
for  a  son. 

14.  Hara  (Siva)  being  pleased  said  to 
that  best  of  kings  with  his  wives,  "O  king, 
considering  the  moment  in  which  you  liave 
asked  the  boon, 

15.  O  foremost  of  men,  sixty  thousand 
heroic  and  proud  sons  will  be  born  in  one  of 
your  two  wives. 

16.  O  ruler  of  men,  they  will  all  to- 
getlier  meet  with  destruction.  In  the  other 
wife  will  be  born  a  heroic  son  who  will  per- 
petuate your  race." 

17.  Having  said  thU,  Rudra  (Siva)  then 
and  there  disappeared.  The  king  Sagara 
also  went  back  to  his  own  abode. 

18.  Accom pained  by  his  two  wives  whb 
were  exceedingly  glad  at  heart,  O  foremost 
of  men,  he  returned  home.  His  two  lotus- 
eyed  wives, 

IQ.  The  princesses  of  Vidarva  and  of 
Sivi  conceived.  In  due  time,  the  Vidarva 
princess  gave  birth  to  a  gourd. 

20.  The  princess  of  Sivi  gyive  birth  to 
a  son  as  handsome  as  a  celestial.  That  king 
then  thought  of  throwing  away  the  gourd. 

2 1 .  But  he  heard  a  voice  in  the  sky 
uttered  in  a  grave  and  solemn  voice ;  it  said 
"O  king,  do  not  be  guilty  of  this  iiasty  act. 
You  should  not  abandon  your  sonSk 

22.  Take  out  tli^  scfeds  froni  th6  $tmbd 
and  let  them  be  preserved  wHh  cifcre  m  hot 
vessels  partly  filled  With  Ghee. 

23.  O  descendant  of.  Bharata,  you  Will 
then  get  sixty  thousand  sons  in  this  manner. 
Let  not  3'our  mind  be  diverted. 

Thus  ends  the  hundred  oitd  sixth  ehap' 
ter,  the  history  of  Sagara  in  the  Tiftshk- 
yatra^of  the  Vana  Parva. 


i64 


MAffAdllARATA. 


) 


CHAPTER    evil. 


CTRITHAYATRA  PARV A  )'-Continueif. 

Lomaslia  said  :— 

I  O  best  of  the  Bharata  race,  having 
heard  these  words  uttered  in  the  sky,  that 
foremost  of  kings  reverentially  did  all  that 
he  was  directed  to  do. 

2.  That  ruler  of  men  took  out  separate- 
ly each  one  of  the  seeds,  and  he  then  kept 
these  divisions  (of  the  gourd)  in  vessels 
filled  with  Ghee. 

3.  Being  anxious  to  save  the  sons,  he 
placed  one  nurse  in  charge  of  one  vessel. 
Then  after  a  long  time  there  were  born 
greatly  powerful 

4.  And  exceedingly  effulgent  sixty  thou- 
sand sons.  O  king,  tliey  were  l)orn  to  that 
royal  sage  through  the  favour  of  Rudra 
(Siva), 

5.  They  were  fierce,  they  were  prone  to 
do  wicked  actsi  they  were  able  to  ascend  to 
and  roam  about  in  the  sky.  Being  numer- 
ous themselves,  they  disturbed  all  creatures 
including  the  immortals. 

6.  Those  heroes,  ever  fond  of  fight, 
chased  even  the  celestials,  the  Gandharvas 
the  Rakshashas  and  all  other  creatures. 

7.  Persecuted  by  the  wicked -minded 
sons  of  Sagara,  all  creatures  with  all  the 
celestials  went  to  ask  protection  from 
Bramha. 

S.  To  them  said  the  greatly  exalted 
Grandsire  of  all  creatures,  *'0  celestials,  go 
back  whence  you  came  with  all  these  crea- 
tcues. 

9.  Within  a  ver)'  short  time,  exceeding- 
ly fearful  destruction  of  Sagara's  heroic  sons 
will  take  place  through  their  own  misdeeds. 

10.  O  ruler  of  men,  having  l>een  thus 
addressed,  the  celestials  and  the  other 
creatures,  bidding  farewell  to  the  Grandsire, 
went  back  to  tlie  place  whence  they  had 
come. 

11.  O  best  of  the  Bharata  race,  after  a 
long  time,  the  mighty  king  Sagara  installed 
Umself  for  the  perfcimance  of  a  horse « 
sacrifice. 

12.  His  horse,  guarded  by  his  sons, 
roamed  over  the  the  world.  Going  ta  the 
fearful  and  waterless  ocean, 

13.  It  disappeared  there,  though  it  was 
miirded  with  all  care.  O  child,  they 
rhotight  that  the  excellent  horse  had  been 
robbed. 

14.  Going  (back)  to  their  father,  they  told 
hirti    how    the  horse   had  dtsappaareJ  and 

-had  been   stolen.     U;  (Sai^ara)*  said,  "Ga 
and  search  the  lWs«  m  all  directioi\s." 


4tog,  at 
iv  Ibarch 


15-  O  great  Nkig,  at  the  command  of 
their  father  ,  they  Itarched  for  the  horse 
in  all  directions  and  alnaver  the  world. 

16.  Thereupon  the  sons  of  Sagara  mu- 
tually united  together  could  not  find  the 
horse  nor  the  person  who  had  stolen  it. 


17 — 19.  Coming  to  their  father,  they 
spoke -to  him  with  joined  hands,  "  O  king. 
O  ruler  of  earth,  O  protector  of  men,  at  your 
command  we  have  searched  the  whole  earth 
with  its  seas,  forests,  islands,  with  its  n\'ers 
and  caves,  with  its  mountains  and  forest 
lands,  but  we  could  not  find  either  the  Itorse 
or  the  thief  wlio  had  stolen  it."  Having 
heard  their  words,  the  king  grew  senseless 
in  anger. 

20.  O  king,  impelled  by  Destiny,  he 
spoke  to  them  thus,  '*  Go  away, — never 
return.  O  sons,  search  again  for  the  horse 
in  all  directions. 

21.  Without  that  sacrificial  horse  never 
return  again.*'  Accepting  the  command 
of  their  father,  those  sons  of  Sagara 

22.  Once  more  began  to  search  for  the 
horse  all  over  the  world.  The  heroes  saw  a 
pit  on  the  surface  of  the  earth. 

23.  Having  seen  that  pit,  the  sons  of 
Sagara  began  to  excavate  it.  With  spades 
and  pick -axes  they  dug  on  in  the  sea  with 
the  greatest  efforts. 

24.  That  abode  of  Varuna  (ocean),  being 
thus  dug  by  the  united  sons  of  Sagara  and 
also  rent  and  cut  on  all  sides,  found  itself 
in  the  greatest  possible  distress. 

25.  Being  killed  by  the  sons  of  Sagara, 
the  AsuraS,  the  Nagas,  the  Rakshasbas, 
and  various  other  living  creatures  raised  up 
distressful  cries. 


26.  Hundreds  and  thousands  of  livtn); 
creatures  were  seen  with  uevered  heads,  whh 
separated  trunks,  with  their  skin,  bones, 
and  joints  rent  asunder. 

27.  Thus  they  dug  on  the  ocean,  the 
abode  of  Varuna,  but  a  long  period  of  time 
passed  away,  and  still  the  liorse  was  not 
found. 

38.  O  ruler  of  men,  the  sons  of  Sagaia 
then  dug  the  sea  in  anger  on  its  north 
eastern  region  till  they  reached,  the  nether 
region. 

29.  They  then  saw  that  tlie  liorse  vm^ 
roaming  there  on  the  surface  of  the  ground. 
(They  also  saw)   the  ithistrtous  Kapila,— a 

Cerfect  mass  of  great  effulgence.   He  was 
lazing  m  splendour  like  a  blazing  fire. 

30.  Having  seen  him  and  the  horse, 
they  were  flushed  with  delight.  Being 
impelled  by  Fate,  they  did  not  care  the  pre- 

^  sence  of  the  iHustrious  Kapihi. 


VANA   PARVA, 


165 


31.  Being  eager  to  get  the  horse, 
they  ran  towards  it  in  anger.  O  jrreat  king, 
thereupon  that  foremost  of  Rishis,  Kapila, 
grew  angry. 

32.  ICaptIa  whom  the  great  Rishis  called 
Vasudeva  assumed  a  fiery  look  and  shot 
flames  from  his  eyes. 

33.  That  greatly  effulgent  one  burnt 
down  those  foolish -minded^sons  of  Sagara. 
Having  seen  them  reduced  to  ashes,  the 
great  ascetic  Narada 

34.  Came  to  Sagara  and  told  him  all 
that  had  happened.  Having  heard  those 
terrible  words,  uttered  from  the  lips  of  the 
Rishi,  the  king  (Sagara) 

35.  Remained  unconscious  for  some  time  ; 
he  then  thought  of  the  words  of  Sthanu 
(Siva).  Then  calling  Angsuman,  the  son  of 
Asamadya 

36.  His  grandson,'  O  best  of  Bharata 
race,  he  spoke  these  words,  *'My  sixty 
thousands  immeasurably  powerful  sons, 

37.  Falling  under  the  effulgence  of 
Kapila,  has  met  with  their  death  on  my 
account.  O  child,  O  sinless  one,  your 
father  also  has  been  abandoned  by  me  from 
my  desire  to  protect  the  citizens  and  to  save 
my  virtue. 

Yudhigthira  said : — 

38.  O  great  ascetic,  tell  me  why  that 
foremost  ot  kings,  Sagara  abandoned  his 
own  heroic  son, —  a  son  who  was  not  fit  to 
be  abandoned  ? 

Lomaslia  said  :— 

39 — ^40.  The  son  of  Sagara  who  was  born 
of  Saivya  and  who  was  called  Angsumana 
used  to  seize  by  the  throat  the  weak  child- 
ren of  the  citizens  and  to  throw  them  into 
the  river  while  screaming.  Thereupon  the 
citizens  overwhelmed  with  grief  and  fear 
all  met  togetlier. 

41-  And  with  joined  hands  they  thus 
pra)'ed  to  Sagara,  '^O  great  king,  you  are 
^^/^  protector  from  tlie  &ar  of  an  attack  from 
Ihe  hostile  force. 

42.  You  should  therefore  protect  us  from 
the  fearful  danger  proceeding  from  your 
son."  Having  heard  those  terrible  words 
of  the  citizens,  iliat  foremost  of  kings, 

43*  Becoming  absent-minded  for  a 
moment,  spoke  thus  to  his  ministers, 
"  Drive  away  at  once  my  son  Angsumana 
from  the  city. 

44*  If  you  desire  to  do  whatwill  be  pleas- 
w>g  to  me,  do  it  soon. *^  O  ruler  of  men, 
havinjr  been  thus  addressed  by  the  king. 
^  mmnters. 


45. — ^46.  Soon  performed  what  they- 
were  commanded  to  do  by  the  king.  I 
have,  thus  narrated  to  you  how  the  son  was 
exiled  by  the  illustrious  Sajs^ara  for  the 
welfare  of  the  citizens.  I  shall  now  narrate 
to  you  in  detail  what  the  great  bowman 
Angsuman  was  told  by  Sagara.  Listen  to 
me. 

Sagara  said  :— 

47.  O  son,  I  am  greatly  aggrieved  on 
account  of  the  abandonment  of  my  son,  on 
account  of  the  death  of  my  sons  and  also 
on  account  of  being  unsuccessful  in  getting 
the  horse. 

48.  Therefore,  O  grandson,  I  arti  afflict- 
ed with  grief  and  confounded  with  the 
hinderance  that  has  taken  place  to  my  sacri* 
fice.  You  must  save  me  from  sin  by  bring- 
ing the  horse. 

Lomasha  said :— 

49.  Having  been  thus  addressed  by  the 
illustrious  Sagara,  Angsuman  went  to  the 
place  where  the  earth  had  been  excavated 
(by  his  uncles). 

50.  By  that  passaee  he  entered  the 
ocean  and  saw  the  hign-souled  Kapila  and 
abo  the  horse. 


51.  Seeing  that  ancient  great  Rishi,- 
mass  of  effulgence, — he  bowed  down  his 
head  to  the  ground  and  told  him  the  reason 
of  his  coming. 

52.  O  great  king,  O  descendant  of 
Bharata,  thereupon  Kapila  was  pleased 
with  Angsuman,  and  that  virtuous-minded 
Rishi    told  him  to  ask  a  boon  from  him. 

53.  He  first  asked  the  horse  for  the 
sacrifice  and  then  he  asked  for  the 
revivification  of  his  fathers  (uncles). 

54.  To  him  replied  that  foremost  of 
Rishis,  Kapila  of  great  splendour,  *'0  sin- 
less one,  be  blessed  ;  1  grant  you  all  that 
you  ask. 

55.  In      you    there    exist     forbearance 
truth   and    righteousness.     By  you   Sagara 
has   his  desire  fulfilled  and  your  father  has 
really  got  a  son. 

56.  Through  your  might,  the  sons  of 
Sagara  will  go  to  heaven,  and  your  grand- 
son will  bring  the  three-coursed  river  (the 
Ganges)  from  heaven, 

57.  By  gratifying  Maheswara  in  order  to 
purify  the  sons  of  Sagara.  O  foremost  of 
men,  be  blessed  ;  take  (back)  the  sacrificial 
horse, 

58.  And  O  child,  complete  the  sacrifiee  of 
the  illustrtotts  Sagara/'  Having  been  thus 
addressed  by  the  illustrious  Kapila,  Angsu- 
man, the  high4soaled  One,  takinig  the  horsei 


i66 


MAtiAHIIAIiATA 


oante  to  the  saCrrifkiaf  ground  (bf  Sahara). 
Then  saluting  the  feet  of  the  illustrious  Sa- 
gara, 

60.  Who  Srtelt  his  head,  he  told  him  all 
that  had  been  seert  and  heard  by  hint,  artd 
all  about  the  destruction  of  the  ^ns  of 
Sa^ra. 

61.  (He  also  told  him)  that  the  horse  had 
been  brought  to  the  sacrificial  groohd. 
Having  heard  this,  the  king  Sagara  no  more 
grieved  for  his  sons. 

62.  He  praised  and  hoiKHired  Angsumaii 
and  completed  his  sacrifice.  When  the  sac- 
rifice was  completed,  Sagara  was  grettted 
by  all  the  cdestials. 

B2.  He  made  the  ocean,  the  abode  of 
Varuna,  as  one  of  his  sons.  That  lotus- 
eyed  Ivero  ruled  oTer  his  kingdom  for  a  long 
period  of  time. 

64—65.  Then  giving  the  charge  (of  his 
kingdom)  to  his  grandson  (Angsuman),  he 
went  to  heaven  ;  and  the  virtuous-miifded 
Artgsum^h  also,  O  great  king  following  iht 
example  of  his  grandfaher  ruled  over  the 
earth  with  the  belt  of  sea.  His  son  was 
Ramed  Dtltpa  who  ,was  learnod  in  the  pre- 
cepts of  vtttiie. 

66.  Giving  him  the  charge  of  thi;  king* 
dom,  Artgsuman  also  gave  up  his  life. 
Having  heard  the  terrible  fat«  of  his  anccs* 
lors  (Sagara's  son)  Dilipa, 

67.  Was  overwhelmed  wiih  grief  and 
tiK>ught  of  tlw  means  of  delivering  them. 
That  king  then  made  every  effort  to  bring 
down  the  Ganges  (from  heaven). 

68.  Though  he  tried  it  with  all  his 
mighl,  he  coilld  hot  bring  her  down  <to 
earth).  A  virtuous  and  handsome  son  was 
then  bom  to  him. 

69*  He  was  truthful  and  without  ma- 
licCf  and  he  was  known  by  the  name  of 
Bhagiratha.  Installing  him  in  the  kingdomi 
Dilipa  retired  into  the  forest. 

7b.  O  best  of  the  Bhafata  race,  O  des- 
<iendant  of  Blmrata,  that  king  after  attain- 
mg  success  irt  austeritfes  went  in  due  time 
fr©m  that  forest  to  heaven. 

T^urf  $rifdd  the  hundred  and  te^enih  ckafi- 
fit,  Bhagifaiha's  iHitallatiah  io  the  hing^ 
d(rM  ht  the  Tirtht^atra  vf  tht  VdHa  Partfa. 


CHAPTER  CVIII. 
(TmtlrtAYATRA  9AnVA)—Coniifiugd. 

Looiasha  mid:'- 

.  1^  That^preat  bow-man  and  car^warrior, 
that  tfliper»l  king  became  the  d^^t  of 
thceyesAmiclleimndolaU  men. 


2*  That  miahtv-armed  hero  heard  fram 
the  high-souled  Kapila  how  his  anceitA» 
had  met  with  their  fearful  destrtfctioa  and 
how  I  hey  had  not  been  able  to  go  to  heaven. 

3^  That  king  sorrowfully  made  •verbis 
kingly  duties  to  nis  ministers,  and  that  ruler 
of  men  then  went  to  the  side  of  the  Hima- 
layas for  practising  asceticism. 

4.  O  foremost  of  men,  being  deanSftd 
of  liis  sins  by  asceticism,  he  visited  that  best 
of  mountains  Himalayas  in  order  to  wor- 
ship Ganga. 

5.  (He  saw  it)  adorned  with  ptaki  of 
various  forms  and  with  niany  mtneral 
wealth ;  all  its  sides  were  besprinkled  with 
drops  of  rain  from  tKe  clouds  which  were 
floating  on  the  wind  ; 

6.  Beautified  with  rivers,  gfroycs^  aiwi 
rocky  spurs  as  so  many  places  ^tn  a  city), 
frequented  by  lions  and  tigers,  nidden  in 
its  cav^s  atid  cavenis. 

7.  Abounding  in  various  featurea  birds 
uttering  Various  sounds — such  as  Bhringa" 
tajat  ganders,  Dalyuchas,  water*coeks, 

8.  Peacocks  of  hundred  sorts  of  feathers, 
^ivanjibakOf  Kokilas,  Chakaras  with  eyes 
furnished  with  black  corr>ers, — ^the  birds 
wIk)  are  ever  fond  of  their  young  ; 

9.  Abounding  in  lotuses  growing  in 
charming  water  reservoirs*  atiomed  *5tb 
the  sweet  noted  of  the  cranes  ; 

10.  Its  stony  slabs  beautified  witli  the 
sitting  kinnaras  and  Apsaras,  aU  its  trtts 
rubb^  everywhere  by  large  elephants  with 
their  trunks  ; 

11.  FreqUehted  by  the  Vidydhdras,  fafl 
of  many  gems,  infested  by  Snak^  of  ffr«* 
tent  pofSon  and  gffowiAg  tdngueii, 

12.  L/»okirtg  at  places  like  a  h^p  ^ 
collyrtums.  S^ch  was  the  Himalayas  wii^ 
he  (the  king)  arrived. 

13.  That  foremoH  of  men  practised  tliere 
terrible  asceticism.  He  lived  on  only  Irui^ 
roots  and  water.  One  thousand  ceiestid 
years  passed  away,  and  then  that  gteat  river 
Ganga  in  her  embodied  form  appeared 
before  hi^i 

OflB^a  said  :— 

I5i  O  be«of  Ht^ti,  O  g1re«!  fclftg,*  ♦*« 
do  you  -desire  ?.  What  should  be  given  to 
you  by  met  Tell  ^n>e,  I  snail  do  lAal 
you  say. 

Lomaslia  said  :— 

i^^i^i.  Ha^iigbee»TdnisaddTttee4tfc« 
king  roplii^  to  th  J  daughter  of  the  Hiina* 
layas  (Gangii)^  .'*0.  giver  of  boom f  0 
great  river,  my  grandfather  hai  beta  flrit 


VAN  A  PARVA. 


167 


ta  the  iibode  of  Vami  by  K^ipila.  The  sixty- 
six  thousand  sons  of  tiie  illustrious  Sagara 

18.  Met  with  an  instant  death  by  meet- 
ing with  Kapila.  Having  thus  perished, 
they  had  no  place  in  heaven. 

19.  O  great  river,  as  long  will  their 
bodies  not  be  sprinkled  with  your  water, 
so  long  will  there  be  no  salvation  for  those 
sons  ofSagara. 

20.  O  greatly  exalted  one,  O  great 
river,  take  my  ancestors,  the  sons  of 
Sagara  to  heaven.  For  them  I  pray  to  you." 

21.  Having  heard  these  words  of  the 
k»«>gi  Ganga,  ever  adored  of  the  world, 
thus  spoke  to  Bhagiratha  with  delighted 
heart. 

22.  •*0  great  king,  I  shall  certainly  do 
what  you  say.  But  my  force  wiU  be  diffi- 
cult to  be  withstood  when  I  shall  fall  fiom 
the  sky  to  the  earth. 

2*3,  O  king,  there  is  none  in  the  three 
worlds  except  the  great  gcd,  the  blue- 
tliroated  deity,  the  foremost  of  celestials 
(Siva),  who  would  be  able  to  withstand  it. 

24-  O  mighty-armed  hero^  therefore 
gratify  that  giver  of  boons  Hara  by  asceti- 
cism. That  god  will  sustain  my  fall  upott 
bis  he^d. 

as.  He  wUI  4o  what  you  desire  for  your 
•ncestocs."  O  king,  having  heard  this,  the 
great  king  Bhagiratha, 

2<5.  Went  to  the  Kailasha  mounuin  and 
gratified  Sankara  (Siva),  At  the  expiration 
of  a  certain  time  which  he  passed  in  severe 
asceticism. 

27.  With  the  intention  of  making  his 
ancestors  go  to  heaven,  O  kin^,  he  obtained 
•rom  hmi  the  boon  that  he  would  sustain 
^anga  (on  his  he^d). 

Thus  ends  the  hundred  and  eighth  chap^ 
%^\r^  *¥^ount  of  Ganga's  descent,  in  the 
itrthayaira  of  the  Vana  Farva. 


CttAp'TER    CIX. 
rriRTHAYATRA  PA^V A)--^Continued. 

I«Qmft8ha 


X.    Having  heard   the  wocds  of   Bhagi- 
rattia,  the  exalted  deity  in  order  to  do  what 

^il^^^^^^  ^^  ^^^  dwellers  of  heaven  said 
w  the  king  "So  be  it.'^ 

ItJnL  'P  '»«bty-armed  heco,  O  foremost  of 
Km^,  for  your  sake  I  shalt  sustain  (on   my 

dS?  ^^'^  i*"  ^'^  ^^^  «>^r  of  '^  blessed, 
a»vme.  and  pure,  celestial  river/' 


HipMliHy^ 


I 


by  his  fearful  followers  with  uplifted  wear 
pons  of  various  sorts. 

4-  Remaining  there  he  thus  spoke  to 
that  best  of  men,  Bhagiratha,  "Q  mighty, 
armed  hero,  pray  to  the  river,  the  daughter 
of  the  king  of  mountains. 

5.  I  shall  sustain  (on  my  head)  that 
foremost^  of  rivers  when  falling  from  the 
heavens."  Having  heard  these  words 
uttered  by  Siva,  the  king, 

..\  ^^^*"  ^o  meditate  on  Ganga  with 
his  head  down  and  subdued  sou!.  There- 
upon the  charminjnr  Ganga  of  holy  water, 
being  thus  meditated  upon  by  the  king, 

7.  And  seeing  Ishana  (Siva)  standing 
there,  suddenly  began  to  fall  (from  heaven). 
Havmg  seeir  her  thus  falling,  the  celestials 
with  the  great  Rishis, 

8.  Also  the  Gandharvas,  the  Nagas  and 
the  Yakshas  all  came  there  as  spectators. 
Then  the  daughter  of  Himalayas  Gan^a 
fell  from  the  sky,  ^ 

9.  Full  of  fishes  and  alh'gators  and  full 
of  raging  whirlpools.  O  king,  Hara  (Siva) 
(instantly)  held  her  (on  his  head)  who  was 
like  a  girdle  to  the  sky. 

ID.  And  falling  on  his  forehead  shA 
looked  like  a  garland  of  pearls.  Q  king, 
that  ocean-going  wife  of  Siva,  divided  her 
self  mto  three  streams. 

1    V'^   .^^'"    ^^'^''    f""     °f    ^'■o^^     which 
looked   like  so     many   ducks,  crooked   and 
toriuoos  in  her  moveroertts  in  some  places 
and  stumbling  as  it  were  in  others,  ' 

12.  Covered  with  the  cloth  of  foapi^  she 
rushed  onwards  like  a  drunken  woman.  In 
some  places  she  raised  up  an  exceHent  sound 
by  the  roaringo  of  her  water ; 

13.  Assuming^thus  various  andl  nun^erous 
aspects  when  fallen  from  the  sky,  she  reach- 
ed the  earth  and  thus  spoke  lo  Bhagiratha, 

.  '^; .  '*  P  $^^^^  '^'"g»  show  me  the  wasj 
by  which  I  am  to  go.  Q  ruler  of  qarth,  fSr 
your   sake  I  have  descended  on  earth." 

_JS..  Having  heard  those  words,  the  Jking 
Bhagiratha  went  to  the  place  where  Jay  ^ 
bodies  of  the  ijlustrious  sons  of  S^aia, 

16,  So  that  (the  place)  might  be  fipod^ 
cd  by  her  hply  water.  Having  held  Oanira^ 
Hara  (Siva),  the  adored  of  ajj,  the  world^ 

,..'?•  ,^®^  to  that  foremost  of  mountains 
Kailasha  wit4^  the  celestials,  doming  to 
the  ocean  with  Ganga,   the  king  -        ^ 

18.  Filled  the  oce^fi,  %ht  ^bo^qf 
Varuna,  with  the  greatest  force*  Tha/t  king 
adopted  Ganga  as  his  daughter  ; 

ic.  AjMihir  wiAe*  beifii^thus.TuWHcd 
be   Ibcfe   offve4  ♦bfa*io»s,Q4.5Mattr  tothe 


i68 


MAHABIIARATA. 


Pitrls.     I   have  thus  narrated  how    Ganga 
flowing  in  three  stream's, 

20.  Was  brought  down  on  earth  in  order 
to  fill  the  ocean,  how  for  a  particuler  object 
the  ocean  was  druitk  up  by  the  high-souled 
one  (Agasthya), 

21.  And  how,  O  great  king,  O  lord, 
Vatapi,  the  destroyer  of  Bramhaiiasi  was 
destroyed  by  Agasthya, — ^all  that  you  asked 
me  (to  narrate). 

Thus  ends  the  hundred  and  ninth 
chapter^  the  descent  of  Ganga,  in  the 
Titthayatra  of  the  Vana  Parva, 


CHAPTER  ex. 
(TIRTHAYATRA  PARVA)-  Continued. 

Yaisampayana  said  :— 

1.  O  best  of  the  Bharata  race,  then 
slowly  did  the  son  of  Kunti  go  to  the  two 
rivers  Nanda  and  Aparananda  which  des- 
troys   the  dread  of  fear. 

2.  Then  going  to  the  healthy  mountain 
called  Hemakuta,  that  king  saw  there 
tnany  wonderful  and  inconceivable  sights. 

3.  From  the  wind  there  were  created 
clouds  and  showers  of  thousands  of  stones 
for  which  the  people  becoming  sad  could  not 
ascend    it. 

4.  The  wind  always  blew  there  and  the 
celestials  always  poured  showers.  The 
sounds  of  the  recitation  of  sacred  scriptures 
were  heard,  but  none  was  seen. 

5.  In  the  evening  and  in  the  morning 
the  exalted  carrier  of  libation  {fire)  was  seen, 
and  flies  bit  men,thut  obstructing  the  practice 
of  austerities. 

6.  Men  would  become  sick  there,  and  a 
sadness  would  overtake  their  minds.     Th 
son  of  Pandu   (Yudhisthira),    seeing    these 
various  wonderful    things,    asked  Lomasha 
about  those  astonishing  sights. 

Lomasha  said : — 

7.  O  chastiser  of  foes,  O  king,  I  shall 
tell  you  in  detail  all  that  we  heard  about 
them  before.     Hear  them  with  all  attention. 

8.  Here  on  this  Rishava  Kuta  (hill) 
there  lived  for  many  hundred  years,  an 
ascetic  of  great  wrath,  named  Rishava 
engaged  in  asciticism. 

9.  He,  being  addressed  by  others,  spoke 
thus  to  the  hill  in  anger,  "Who  ever  will 
utter  words  here,  (O  hill)  throw  stones  at 
him." 

10.  That  ascetic  said,  "  Call  the  wind,  so 
that    no   sound    is  made.    Thus  if  a  man 


utters    a   word  here,  he  is  prevented  by  the 
roarings  of  the  clouds. 

11.  O  king,  these  were  the  acts  of  that 
great  Rishi  ; — some  acts  he  performed  from 
anger,  and  some  again  he  prevented  from 
being  done  (from  anger). 

12.  O  king,  tradition  says  that  when  in 
the  days  of  yore  the  celestials  came  to  the 
Nanda  men  suddenly  appeared  there  with 
the   desire   of  seeing    the    immortals. 

13.  The  celestials  with  Sakra  (Indra) 
at  their  head  did  not  like  to  be  seen,  and 
therefore  they  made  this  place  inacces^le 
by  raising  up  hills. 

14.  O  son  of  Kunti,  from  that  day  men 
could  not.  even  look  at  these  hills, — what  to 
speak    of  ascending  them. 

15.  O  son  of  Kunti,  none  can  took  at  or 
ascend  this  great  hill  except  lie  who  has 
performed  asceticism.  Therefore  be  sc- 
lent. 

26.  O  descendant  of  Bharata,  here  did 
the  celestials  perform  those  best  of  sacri- 
fices,— their  marks  are  seen  even  to  this 
day. 

17.  O  king,  this  grass  is  like  the  Kusc 
(grass), — the  whole  ground  is  overspread 
with  the  sacred  grass.  Many  trees  here  look 
like  the  sacrificial    stakes. 

18.  O  descendant  of  Bharata,  the  celes- 
tials and  the  Rishis  still  live  here,  and  both 
in  the  morning  and  the  evening  their  carrj'- 
ing  of  libations  (Agni)  is  to  be  s^en  here. 

19.  O  son  of  Kunti,  if  one  bathes  here, 
his  sins  are  immediately  destroyed.  0 
foremost  of  the  Kurus,  therefore  perform 
your  oblations  here  with  your  younger 
brothers. 

20.  Then  washing  your  body  in  the 
Vanda,  you  will  go  to  the  Koustki  where 
the  excellent  and  severe  asceticism  was  per* 
formed   by    Vishwamitra. 

21.  O  king,  washing  his  l>ody  therewith 
all  his  men,  he  went  to  the  sacre^,  charm* 
ing,  and  blessed   Kousiki  of  coot  water. 

22.  O  best  of  the  Bharata  race«  thk  is 
the  sacred  and  celestial  river  Kousiti,  Hcrt 
stands  the  channing  hermitage  of  Vbhwa- 
mitra. 

23.  This  is  the  hermitage  belongini 
to  the  illustrious  son  of  Kashyapa,  whose 
son  was  the  ascetk  Rtsshwasringa  of  subdued 
passions. 

24.  By  his*  ascetic  prowess  he  m^de 
Vasava  (Indra)  to  pour  rains  and  frwn 
whose  fear  the  destrc^erof  Vala  ahd  Vitia 
poured  down  rains  doring-  a  drattf  bt* 


VANA    PaRVA. 


i6g 


15.  That  powerful  \or<ji,  the  ion  of 
Kashyapa,  was  born  of  a  liind  ;  he  perform- 
ed a  great  wonder  in  the  kingdom  of 
Lomapada. 

26.  When  the  crops  were  restored  (by 
the  Rishi  who  made  Indra  rain)  the  king 
Lomopada  bestowed  his  daughter  Santa 
on  him,  as  S^vita  (once;  bestowed  (his 
daughter)  Savitri. 

Yudhisthira  said  :— 

17.  How  was  the  son  of  Kashyapa, 
Rishwasringa  born  of  a'hind  7  Being  bom 
of  an  irregular  intercourse,  how  was  he  en- 
dued with   ascetic  merits f 

28.  Why  from  the  fear  of  that  intelligent 
boy  the  destroyer  of  Vala  and  Vetra  Sakra 
(Indra)  poured  down  rain  when  a  draught 
was  ragmg  7 

29.  What  sort  of  a  princess  that  vow- 
observing  Santa  was,  who  tempted  his  heart 
by  becoming  a  hind  7 

30.  Why  did  not  the  chastiser  of  foes 
(Indra)  pour  rain  in  the  kingdom  of  the 
royal  snge  Lomap;^da  when  it  is  heard 
tliat  he  was  very  virtuous. 

31.  O  exalted  one,  you  sliould  narrate 
to  me  all  this  in  detail, — the  incidents  of 
Risyashrin^a's  life  as  they  happened. 

Lomaslia  said  :— 

32 — 33.  Hear  how  the  powerful  Rishwa- 
sringa was  born  as  a  son  of  the  Brahmana 
Rishi  Vivandaka  whose  soul  had  been 
subdued  by  ascetitism.  whose  9eed  never 
failed,  who  was  learned  and  who  was  as 
effulgent  as  the  Creator.  He  (Rishwasringa) 
was  highly  honoured,  greatly  effulgent  and 
was  regarded  by  old  men,  though  he  was 
but  a  boy. 

34.  Going  to  the  great  lake,  the  9on  of 
Kashyapa  engaged  himself  in  great 
austerities.  And  that  celestial -like  Rishi 
became  fatigued  after  a  long  period  of 
time. 

35.  O  king,  when  he  was  washing  his 
face,  he  saw  the  Apsara  Urvasi,  and  his 
seed  fell.     A  hmd  drank  it  up, — 

36.  Thirsty  as  ske  was, — with  the  water 
(she  had  been  drinking).  She  thus  conceived. 
As  she  was  formerly  told  by  the  exalted 
creator  of  the  world,  (Brahma), 

37.  That  celestial  damsel  became  a  hind 
and  was  freed  by  begetting  a  Rishi.  As  the 
words  of  the  creator  could  not  be  false, 

38.  In  that  hind  was  bom  his  (Vivan- 
daka's)  son,  a  great  Rishi,  named  Rishwa- 
jirtnga.  who  was  always  d^oted  to  ascetic- 
iftHf  and  who  patted  hit  time  in  the  forest. 


39.  O  king,  on  the  head  of  that  illus- 
trious Rishi  twre  was'  a  h6rn  ;  he  therefore 
became  known  as  Rishwasringa. 

40.  O  king,  excepting  his  father,-  he  did 
not  ever  see  any  body  else,  therefore  his 
mind  was  fully  devoted  to  the  duties  of  a 
continent  life  \Brahmachaiyd)» 

41.  At  this  time  there  was  a  king  of 
Anga.  known  by  the  name  of  Lomap^da^ 
who  was  the  friend  of  Dasaratha. 

42.  We  have  heard  that  he  wantonly 
told  a  falsehood  to  a  Brahmana.  That  ruler 
of  earth  was  therefore  abandoned  by  all 
the  Bralimanas. 

43.  Thus  without  havinc^  had  a  priest,  tha 
king  became  sinful,  and  Uierefore  the  deity 
of  one  thousand  eyes  (Indra)  stopped  to 
shower  rain  ;  and  thus  his  subjects  began  to 
suffer* 

'  44.  O  ruler  of  earth»  he  asked  ther 
Brahmanas  who  were  intelligent,  able  and 
6t  how  rain  might  be  poured  by  the  lord 
of  the  celestials*  ' 

45.  (He  said),  "How  can  the  clouds  pouf 
rain,  find  out  a  means."  Those  intdlig^ht 
men  assembling  together,  gaVe  out  each 
their  own  opinions. 

46.  Thereupon  one  ^feat  Rishi  thuf 
spoke  to  the  king,  "O  kmg  of  kings,  the 
Brahmanas  are  angry  with  you.  Do  some« 
thing  to  appease  them< 

47.  O  king,  9tf\6  for  i\\e  Rishi's  son 
Rishwasringa  who  knovrs  nothiifg  of  the 
female  sex,  who  dwells  in  the  forest  and  who 
takes  delight  in  simplicity # 

48.  If  that  great  ascetic,  O  king,  comer 
to  your  kingdom r  there  is  not  Ihe  least  doubt . 
that  the  clouds  will  instantly  pour  rains/' 

49.  O  kfn<rr  having  heard  these  ttrords, 
and  resolving  to  malie  atoftement  (for  hb 
past  misdeeds)  he  went  and  cnxtte  backi  when 
the  Brahmanas  had  become  appeased^ 

50.  Having  heard  of  the  arrival  of  the 
king,  the  subjects  became  exceedingly  elad. 
Then  the  ruler  of  An^a  sttmmoned  hi# 
ministers,  proikient  in  giving  counsel. 

51.  He  made  preat  efforts  io  trfng 
Rishwasringa  to  his  kingdom*  O  undetcfia- 
rating  one,  he  at  last  found  out  a  means  in 
consultation  with  his  ministers 

52.  Who  were  all  versed  in  i\\t  Sasirdtt 
who  were  all  exceedingly  prpficient  in  world- 
ly matters,  and  ever  able  in  practical  mat- 
ters. That  ruler  of  earth  then  brought  some 
courtezans, — 

53.  Women  of  the  town,— clever  in  every- 
thing. To  them  the  king  said,  "  Find  out 
some  means  to  bVmp  ikeiiislit'i  SON  RistHVA* 
tringa 


22 


170 


MAllARItARATA. 


^  54.  To  my  kingdom,  O  beautiful  ones, 
by  temptinfsf  him  and  by  securing  his  confi- 
dence.' Those  women  were  afraid  of  the 
king  arid  afraid  as  well  of  (the  Rishi's) 
curse.   - 

55.  They  became  pale  and  confounded ; 
and  they  said  that  the  business  was  beyond 
their  power  (to  accomplish).  Thereupon  one 
amongst  them,  an  old  woman  thus  spoke  to 
the  king, 

56.  *'0  great  king,  I  shall  try  to  bring 
bere  tiiat  great  ascetic.  You  should  however 
order  to  procure  for  me  certain  things  in 
connection  with  it. 

•  57.  I  shall  then  be  able  to  bring  the 
Rishi's  son  Rishwasringa  here."     The  king 

(Ordered  that  every  thing  she  wanted  should 
be  procured. 

.  ^8.  He  iBfave  her  much  wealth  and 
various  gems  and  jewels.     O  ruler  of  earth, 

^taking  with  her  some  young  and  beautiful 
women,  she  then  went  soon  to  the  forest. 

-  Thus  ends  the  hundred  and  tenth  chaffier, 
the  history  of  Rishwasringa  in  the  Tirtha^ 
yatra  of  the  Vana  Parva. 


cHAPrrER  icxi. 

(TRITHAYATRA   VARV A)^Continned. 

Lomasha  said  :— 

I.    O  descendant  of  Bharata,  in   order  to 

accomplish    the  king's  works,  she   made  a 

'  floating  hermitage,  both  beacause   the   king 

'"  ordered  it  and   because  it  agreed  with  her 

opinion. 

2.3.  She  made  that  floating  hermi- 
tage charming,  extraordinary,  magical,  ex- 
tremely beautiful,,  exceedingly  delightful, 
abounding  in  various   plants  and   creepers, 

'  adorned  with  many  artificial  trees  full  of 
flowers  and   fruits,  and  capable  of  giving 

;    various  delicious  fruits. 

4.  Thereupon  she  moored  that  boat  near 
-    the  hermitage  of  Kashyapa's  son,  and   she 

sent  men   to  survey    the   place   which   the 
Rishi  generally  frequented. 

5.  Then  seeing  an  opportunity  and 
having  conceived  a  plan  in  her  mind,  she 
sent  for  her  daughter,  a  courtexan,  who  was 
exceedingly  clever.  She  then  sent  her  to 
the  son  of  Kashyapa. 

6.  That  clever  woman  went  near  the 
ascetic,  and  arriving  at  the  hermitage  she 
saw  the  Rishi's  son. 

Th6  Co wte2an  said  '•— 

7.  ^  O  Rishi,  I  hope  it  is  all  well  with  the 
ascetics  here ;   I    hope  fruits  and  roots  are 


plentiful  here  ,•  I  hope  you  take  deligSt  in 
this  hermitage.  I  have  come  to  pay  you  a 
visit. 

8.  I  hope  the  ascetic  merits  of  the  as- 
cetics o^  this  place  are  on  the  increase;  I 
hope  your  father  (his  spirit)  has  not  become 
less  effulgent.  O  Bramhana,  I  hope  he  is 
pleased  with  you.  O  Rishwasringa,  I  hope 
you  prosecute  the  studies  which  are  proper 
to  you. 

Kishwasringa  said  :— 

9.  You  are  shining  with  lustre  like  the 
light.  I  consider  you  wortliy  of  obeisance. 
I  shall  give  you  water  to  wash  your  feet  and 
also  fruits  and  roots  as  will  be  liked  by 
you  according  to  my  religious  ordinance. 

10.  Please  to  take  your  seat  at  yoor 
pleasure  on  this  mat  made  of  ICusa  grass 
and  covered  with  the  skin  of  black  deer  and 
thus  made  comfortable  to  sit  upon.  \\'here 
is  your  hermitage?  What  is  the  n.nme  o( 
this  Brahma  and  celestial -like  vow  which 
you  are  observing  ? 

The  Conrtezan  said  :— 

11.  O  son  of  Kashyapa,  my  charminjf 
hermitage  is  situated  three  Voyanas  off 
from  this  place  on  the  other  side  of  this, 
mountain.  My  religious  ordinance  is  not  to 
accept  obeisance,  nor  do  I  touch  water  to 
wash  my  feet. 

12.  O  Brahmana,  I  do  not  deserve  tn 
receive  obeisance  from  you, but  I  must  make 
obeisance  to  you.  This  is  the  vow  observed 
by  me, — namely  you  must  embrace  me- 

Bi^wasringa'said  :— 

13.  I  give  you  ripe  fruits  such  as  gal'- 
nuts,  myrobalus,  Kasusas  Ingudas  and 
figs.     Be  pleased  to  enjoy  them. 

Lomasha  said  :— 

14.  Having  thrown  aside  all  those  (fniitsji 
she  gave  him  food  which  was  not  proper  to 
eat.  They  were  exceedingly  beautiful  and 
nice,  and  they  were  very  acceptable  to 
Rishwasringa. 

15.  She  gave  him  sweet  fragrant  gar- 
lands and  various  shining  cloths.  She  then 
gave  him  strong  drinks,  she  then  played, 
laughed  and  enjoyed  herself. 

16.  She  played  before  him  with  a  ball 
like  a  broken  creeper  bent  with  fruits.  Sh« 
touched  his  body  with  her  own,  and  >he 
again  and  again  clasped  Rishwasringa 
w  ith  her  arms. 

17.  She  then  bent  and  broke  the  6ow«ry 
twigs  from  trees,  stich  as  the  5a/«,  4w^ 
and  Tilaka\  assuming  a  bashful   look,  «1« 


VANA    PAKV/V. 


n^ 


tempted,    the     Rislii»^'  son    who   was  over- 
powered with  intoxication. 

1 8.  Having  seen  Rishwasringa  Tover- 
powered,  she  again  and  again  pressed  him 
with  her  body.  Casting  glances  she  slowly 
went  away,  as  if  she  was  going  to  make 
offerings  to  the  holy  fire. 

19.  On  her  departure  Rishwasringa  be- 
came over-powerad  with  desire  and,  be- 
came senseless.  He  became  full  of  her  and 
he  felt  vacancy.  Sighing  again  and  again 
he  seemed  to  be  in  great  distress. 

20.  At  ihnt  moment  appeared  the  son  of 
Kashyapa,  Vivandaka  whose  eyes  were  as 
tawny  as  those  of  a  lion,  whose  body  was 
covered  with  hair  down  to  the  nails  of  his 
foot,  who  was  engaged  in  his  proper  studies 
and  whose  life  was  pure  and  passed  in  reli- 
gious meditations. 

21.  He  came  up  and  saw  his  son  seated 
alone,  pensive  and  sad  and  dejected.  He 
was  sighing  again  and  again  with  upturned 
e3'es.  Vivandaka  thus  spoke  to  his  dis- 
tressed son, 

22.  "O  child,  why  do  you  not  hew  logs 
for  the  sacrificial  fire  ?  I  hope  you  have  per- 
formed to-day  the  Agnihotra  (fire  sacrifice). 
1  hope  you  have  polished  the  sacrificial 
ladles  and  spoons  and  brought  out  the 
sacrificial  cow  with  her  calf, 

23.  O  son,  you  are  not  in  your  wonted 
state  to-day.  You  are  pensive  and  absent 
minded.  Why  arc  you  so  much  distressed 
to-day?  I  ask  you,  who  came  here  to-day  7 

77/ M J   ends     the  hundred  and    eleventh 
chapter,  the  history  of  Rishwasringa  in  the 
Trithayatra  of  the  V ana  Parva. 


CHAPTERCXII. 
(TIRTHAYATRA   PkKVXy^Coniinued, 

Biskwasringa  said  :— 

1.  Here  came  a  Brahmachari  with  masses 
of  hair  on  his  head,  'lliat  intelligent  one 
was  neither  short  nor  tall.  His  complexion 
was  like  gold  ;  his  expansive  e3'es  were 
like  the  lotus.  He  was  as  blazing  and 
beautiful  as  a  celestial. 

2.  His  exceeding  beauty  was  blazing 
like  the  sun,  his  eyes  were  very  graceful 
and  black.  His  matted  locks  were  blue, 
fragrant,  long  and  tied  up  with  strings  of 
^old. 

3.  A  beautiful  ornament  was  shining 
round  his  neck  ;  it  looked  like  the 
lightning    in   the  sky.     Under    the  throat 


(on  his  breast)  he  had  two    fltshy    hairless 
and  exceedingly  beautiful  balls. 

4.  His  waist  was  slender,  his  navel  neat 
and  region  about  the  ribs  smooth.  There 
shone  a  golden  string  from  under  his  cloth 
like  this  waist  string  of  mine. 

5.  There  was  orr  his  feet  something  of  a 
wonderful  shape  which  gave  forth  a  jingling 
sound.  There  were  also  ornaments  tied 
upon  his  wrists  that  made  a  similar  sound  ^ 
they  looked  like  this  rosery  here. 

6.  When  he  moved  about, — those  ornar 
ments  made  the  sound  as  that  of  delight- 
ful swans  on  the  waters  of  a  tank.  His 
clothes  were  of  extraordinary  make  ;  my 
clothes  are  not  so  beautiful  as  his. 

7.  His  face  was  of  extraordinary  beau- 
ty, his  voice  gladdened  the  heart.  Hi^ 
words  were  like  the  voice  of  male  Kokilas, 
hearing  which  I  felt  it  to  my  innermost 
heart.  '    • 

8.  As  the  forest  in  the  midst  of  the 
vernal  season  assumes  a  beauty  when 
fanned  by  the  breeze,  O  sire,  so  that 
excellent  and  fragrant  one  assumes  a 
beauty  when  fanned  by  the  breeze. 

9.  Her  massy  hair  is  neatly  tied  jupt 
they  stuck  to  the  head  and  forehead  evenly 
divided  in  two.  His  two  eyes  seemed  to  be 
covered  by  wonderful  and  exceedingly 
beautiful  Chahravaha  (birds) 

10.  He  carried  in  his  right  hand  a 
wonderful  globular  fruit  which  reached  the 
ground  and  again  and  again  rose  up  to 
the  sky  in  a  wonderful  way. 

11.  He  beat  it  and  turned  himself  round ; 
he  whirled  like  a  tree  naoved  by  the  breeze. 
O  sire,  when  I  looked  at  him,  he  seemed  to 
me  a  son  of  the  immortals.  My  joy  was 
extreme  and  I  felt  great  pleasure. 

12.  He  clasped  my  body  ;  he  took  hold 
of  my  matted  hair,  and  he  b^nt  down  my 
mouth;  mirg  ing  his  mouth  with  mine,  he 
uttered  a  sound  which  gave  me  great  plea* 
sure. 

13.  He  did  not  care  for  water  to  wash 
his  feet  or  for  fruits  offered  by  me  to  him. 
He  told  me  such  was  the  religious  observ- 
ance practised  by  him.  He  gave  me  other 
fruts. 

14.  Those  fruits  were  tasted  by  me. 
These  (fruits  here)  are  not  equal  to  them  in 
taste.  Those  (given  by  him)  had  neither 
rind  nor  stone  as  these  (fruits  here)  have. 

15.  That  noble  featured  one  gave  me 
to  drink  water  of  exceedingly  fine  flavour. 
Having  drunk  it,  I  experienced  great  plea- 
sure, and  I  felt  as  if  the  ground  under  my 
feet  was  moving  away« 


rra 


MAHABIIARATA. 


16.  These  are  the  beautiful  and  fragrant 
ffarlands  entwined  with  silken  threads. 
They  belonged  to  him*  Blazing  in  ascetic 
merits  he  scattered  these  garlands  here,  ^nd 
be  then  went  back  to  his  own  hermitage. 

17,  At  his  departure  my  heart  has 
become  sad,  and  my  body  seems  to  be  burn- 
ing. I  desire  to  go  to  him  as  soon  as  I  can. 
1  desire  that  he  should  always  walk  about 
here, 

i8r  O  sire,  I  shall  this  very  moment  go 
to  him.  What  is  the  name  of  the  Braniha- 
charya  that  is  practised  by  him  7  I  desire  to 
lead  the  same  life  with  him, — the  same  reli- 
gious life  led  by  that  man  of  noble  virtue. 

19.  My  heart  is  yearning  to  practise  the 
jBanie  (religious  observance).  My  heart  will 
burn  if,  1  do  not  see  him. 

Thtis  ends  the  hundred  atid  twelfth  chap- 
fer,  the  history  of  Rishwasringa  in  the 
Xirthayatra  o/the  Vatta  Parva. 


7.  As  soon  as  Rishwasringa  saw  her,  M 
became  exceedingly  g*ad,  and  rushing  to- 
wards her  said  "Lci  us  go  to  your  her- 
mitage before  my  father  returns." 

8.  O  king,  thereupon  making  the  only 
son  of  Kashy;*pa  enter  the  boat  by  clever 
means,  she  unmoored  it.  She  delighted 
him  by  various  means  and  brought  him 
before  the  king  of  Anga. 

9.  Taking  the  exceedingly  white  vcpel 
from  the  water  and  placing  it  within  thesi^t 
oi  the  hermitage,  she  then  made  a  beautiful 
forest,  named  "Floating  Hermitage." 

But  the    king  kept     the  only    son  cl 


CHAPTER  CXIII. 
(TlRTHAYAtRA  vkRVM-Continued. 

Vivattdiika  said  :— 

I.  O  son,  they  are  Rakshashas.  They 
walk  about  here  in  wonderfully  beautiful 
forms.  Their  prowess  is  matchless  and 
their  beauty  is  extraordinary.  They  always 
ibink  upon  obstructing  asceticism, 

a.  O  child,  assuming  beautiful  forms 
they  allure  (men)  by  various  means.  Ihe^e 
•fearful  beings  hurl  the  Rishis  in  thp  forest 
from  the  blissful  regions. 

3.  Thfl  self^controlled  Rishis  who  desire 
to  obtain  the  region  of  the  righteous  never 
^erve  them,.  Those  sinful  beings  tnke 
pUasure  in  obstructing  the  practices  of  the 
amities,  .'and  (tlierefore)  the  ascetics  do  not 
§69  them. 

4.  O  son,  thosfi  are  intoxicating  liquors, 
they  ^e  drunk  by   unrighteous  men,  and 
they  are  unworthy  to  be  drunk  (by  good- 
men)^    These    fragrant,   bright  and   many 
colored  gaflands  are  npl  for  the  ascetics. 

XipmMha  said  :— 

5.  Having  forbidden  his  son  by  saying 
^'They  are  Rakshashas,"  Vivandaka  went  in 
search  of  her.  When  after  three  days' 
fie^tch  he  did  not  find  her,  he  then  returned 
to  his  hermitage/ 

6i  When  again  the  son  of  Kashjapa 
fvenixMil  to  gather  fruits.— m  the  meanwhilp, 
^thai  courtexah  again  came.lo  tempt  the 
gi$hi  Rishwasringa, 


10. 


Vivandaka  in  the  female  appartments. 
Then  he  saw  thai  rain  was  suddenly  poured 
by  heaven  and  the  world  was  flooded  with 
water. 

IT.  Having  his  desire  fulfilled,  l.omapada 
bestowed  his  daughter  Santa  on  Rishwa- 
sringa. And  to  appease  the  wrath  of  his 
father,  caused  kine  to  be  placed  o«  the  roads 
and  the  fields  to  be  tilled. 

12.  All  along  the  way  by  which  Vivan- 
daka would  come  (He  placed)  many  beasts, 
and  many  heroic  keepers  of  those  beasts, 
(ordering  them  thus)  **  When  the  Great 
Rishi  Vivandaka  will  enquire  after  his  son. 

13.  You  must  reply  to  him  with  joined 
hands,  saying  "All  these  cattle  and  all  iHcsc 
tilled  fields  belong  to  your  son.  O  jjrMt 
Rishi,  what  pleasing  work  of  yours  should 
we  do  ?  We  are  your  servants  we  arc  as 
your  commands." 

14.  In  the  meanwhile  that  greatly  wrath- 
ful Rishi  (Vivandak .)  returned  to  his  her- 
mitasre  after  gathering  fruits  and  roots. 
He  did  not  find  his  son  after  a  search,  and 
he  became  exceedingly  angry, 

15.  Thereupon  he  became  inflamed  with 
anger  and  thought  it  to  be  the  doing  of 
the  king  (of  Anga).  Having  made  up  his 
mind  to   biun   the   king,    his   city,   and  ms 

I  whole  country,    he  therefore   went  towards 
,  (the  city  of)  Champa. 

16.  Fatigued  and  hungrj*  the  son  of 
Kashyapa  arrived  at  the  settlements  of  cow- 
herds, rich  with  cattle.  He  was  greatW 
honored  and  adored  by  the  cow- herds,  and 
he  passed  the  night  there  like  a  king. 

17.  Having  received  very  great  hospiu- 
lityfrom  them,  he  asked  them,  "O  cow- 
herds, to  whom  do  you  belong?"  Thereupon 
ihey  all  came  up  to  him  and  said,  "  An  tn» 
wealth  belongs  to  your  son." 

18.  He  was  thus  honoured  at  diffcre'^^ 
places,  and  h?  heard  similar  pleasing  word*^ 
Thus  his  anger  was  tnuch  apf  eas^.  "« 
erttercd    the    cit>'   and  came  lothekHtgof 

Angu. 


VANA    PARVA 


«73 


.  tg.  Having  been  worshipped  by  that 
forertiost  of  men  (the  king),  ne  saw  his  son 
who  looked  like  Indra  in  heaven.  He  saw 
there  also  hi$  daughter-in-law  Santa  who 
looked  like  a  flashing  lightning. 

20.  Having  seen  the  villages,  and  the 
cow-pens  belonging  to  his  son  and  also 
having  seen  Santa,  his  great  anger  was  ap- 
peased. O  ruler  of  men,  thereupon  Vivan- 
daka  expressed  his  great  satisfaction  with 
that  ruler  of  earth. 

,31.  Keeping  his  son  there,  that  great 
Rishi,  as  effulgent  as  the  sun  or  the  fire, 
said  "Having  done  all  that  would  please  the 
king  and  having  begotten  a  son,  you  must 
come  to  the  forest.** 

22.  Rishwasringa-  did  what  his  father 
said  and  went  back  to  the  place  where  his 
father  was.  O  ruler  of  men,  Santa  obedient- 
ly waited  upon  him    as   Rohini   waits  upon 

Soma, 

23.  O,  king  as  the  blessed  Arundhati  waits 
upon  Vasishtha  or  as  J-opamadra  waited 
upon  Agastha.  She  was  to  Rishwas'inga  as 
Damayanti  was  to  Nala  or  as  Sachi  was  to 
the  weilder  of  the  Vajra  (Indra), 

24.  Or  as  Indrasena,  the  daughter  of 
Narayana,  was  to  Mudgala.  O  descendant 
of  Ajamira,  O  ruler  of  men,  thus  did  Santa 
affectionately  wait  upon  Rishwasringa  in  the 
forest. 

,  25.  This  is  the  sacred  hermitae^e  that 
belonged  to  him.  The  great  lake  shows  in 
beauty  here, — it  has  a  holy  fame.  Bathing 
here  get  all  your  desires  fulfilled.  O  king, 
having  purified  yourself  here,  go  to  some 
other  sacred  Tirthas. 

Thus  ends  ths  hundred  and  thirteenth 
chapter f  the  history  of  Rishwasringa^  in 
the  Tirthayatra  of  the  Vana  Parva, 


CHAPTER  CXI  V. 
(TIRTHAYATRA  PARVA)— Continued. 

Vaishampayana  daid*— 

1.  O  Janmejaya,  thereupon  the  Panda- 
vas  started  from  the  Kousika  and  went,  one 
after  the  other,  to  all  the  sacred  shrines. 

2.  O  King,  going  to  the  sea  where  (he 
Ganges  mingles  with  it,  he  performed  the 
sacred  ceremony  of  a  'plunge  in  the  centre 
of  the  five  hundred  H\^ers. 

3.  p  descendant  of  Bharata,  that  ruler 
of  earth,  the  hero,  accompanied  by  his  bro- 
bers  then  went  along  the  shore  of  the 
icean  to  the  land  of  the  Kalingas. 


Lomasha  said  • -^ 

4.  O  son  of  Knnti,  this  is  Kalinga  whertt 
flows  the  river  Uaitarani,  where  (on  th« 
banks  of  which)  Dliarma  performed  sacri- 
fices under  the  protection   of  the  celestials. 

5.  This  is  the  Northern  bank  (of  thd 
Vaitarani)  always  frequented  by  the  Bram* 
hanas,  inhabited  by  the  Rishis,  suitable  for 
performing  sacrifices  and  adorned  with  a 
hill. 

6.  It  rivals  the  path  by  which  a  virtuous 
man  fit  for  going  to  heaven  goes  to  the 
celestial  region.  In  the  days  of  yore,  ths 
Rishis  performed  sacrifices  at  this  spot. 

7.  O  king  of  kings,  here  at  this  spot 
Rudra  seized  the  sacrificial  beast.  O  king  of 
kings,  he  then  exclaimed,  ''This  is  my 
share."  ^ 

8.  O  best  of  the  Bharata  race,  the  (sacriv 
^cial)  beasts  being  thus  taken  away,  the 
celestials  then  thus  spoke  to  him,  **Do  not 
cast  covetuous  eyes  on  the  property  of  others. 
Do  not  disregard  all  the  righteous  rules." 

9.  They  then  addressed  pleasing  words 
of  glorification  to  Rudra  (Siva).  They 
gratified  him  with  a  sacrifice  and  tliey  offers 
ed  him  suitable  honours. 

10.  Thereupon  giving  up  the  beast,  he 
went  away  by  the  path  trodden  by  the  celes- 
tials. O  Yudhisthira,  hear  from  me  what 
then  happened  to  Rudra. 

1 1 .  The  celestials  from  the  fear  of  Rudra 
set  apart  for  eternity  tlw  best  portion  of  all 
shares  (of  a  sacrifice)  such  as  was  fresh  and 
not  stale. 

12.  The  man,  who  bathes  'at  4his  spot 
and  recites  this  ancient  story,  sees  with  his 
human  eyes  the  path  that  leads  to  the 
celestial  region. 

Vaishampayana  said  :-- 

13.  Thereupon  all  the  highly  exalted 
Pandavas  with  Draupadi  descended  to  the 
Vatarini  and  offered  oblations  to  fhePitris, 

Yudhisthira  said  :— 

14.  O  Lomasha,  behold,  liow  great  is  tbe 
merit  of  a  pious  act !  Having  bathed  jn 
this  spot  with  proper  form.  1  seem  no  more 
to  touch  the  world  of  men. 

15.  O  vow-observing  Rishi,  throurh 
your  grace  I  see  all  the  regions.  Thisds 
the  sound  of  the  recitations  (of  the  Vedas) 
by  tlie  high-souled  Rishis. 

Lomasha  said  :— 

16.  O  Yudhisthira,  O  ruler  of  raenJ^4he 
place  from  which  you  hear  thissoimd,  i*  dis- 
tant from  here  three  hundred  thousand 
Yojanas.  Keep  quiet. 


^74 


MAIIABIIAftATA. 


17.  O  king,  this  is  the  celestial  forest 
of  the  seU-create  (Bramha)  where,  O  king 
of  kings,  the  powerful  Vishwamitra  per- 
formed liis  sacrifices, 

18.  In  which  sacrifices  the  self-create 
(Bramha)  gave  away  to  the  illustrious 
Kashyapa,  as  Dakshina^  this  earth  with  all 
its  mountains,  rivers  and  countries. 

19.  O  son  of  Kunti,  as  soon  as  earth  was 
given  away,  she  became  sad  ;  and  thus  she 
spoke  in  anger  to  the  exalted  lord  of  the 
world. 

'  20.  •*  O  exalted  one,  you  should  not 
have  given  me  away  to  any  mortal.  Your 
this  giving  me  away  would  come  to  nothing, 
for  1  am   going  down  to  the  nether  world." 

21.  O  ruler  of  earth  seeing  the  earth  sad 
and  despondent,  the  exalted  Rishi,  Kashya- 
pa, gratified  her  by  a  propitiatory  act. 

22.  O  son  of  Pandu,  thereupon  the  earth 
was  gratified  with  his  asceticism.  She 
again  rose  from  the  water  and  remained  as 
a  sacrificial  altar. 

23.  O  king,  vonder  before  us  is  the  spot 
with  the  distinct  form  of  that  sacred  altar. 
O  great  king,  ascending  it,  become  great  in 
prowess. 

24.  O  king,  this  is  that  sacred  altar 
stretching  as  far  as  the  sea  ;  be  blessed  by 
ascending  it  ;  and  of  3'ourself  cross  the  sea. 

25.  When  you  will  ascend  it  to-day,  I 
shall  perform  the  ceremony  to  avert  all 
evils  from  you,  for,  O  descendant  of  Ajami- 
ra,  this  altar  here,  as  soon  as  it  is  touched 
by  a  mortal,  goes  down  into  the  sea. 

26.  "1  bow  to  the  god  who  protects  the 

*  universe,  I  bow  to  the  eod  who  is  beyond 
this  universe.  O  lord  of  gods,  come  near 
this  salt  sea." 

27 — 28.  **  The  fire,  the  sun,  the  organ 
,  of  generation,  water,  the  goddess,  the  seed 
of  Vishnu,  nectar  and  the  navel  of  nectar. 
The  god  of  fire  is  the  orphan  that  generated 
you  (ocean).  The  earth  is  your  body.  Vish- 
nu gave  the  seed  that  caused  your  being, 
Vou  are  the  navel  of  nectar."  O  son  of 
'  Pandu,  you  must  recite  the  above  words  of 
truth  ,and  as  you  recite  you  must  quickly 
ascend  this  altar.  O  Pandava,  thus  these 
words  of  truth  must  be  audibly  recited ;  and 

•  while  thus  reciting,  them,  one    must  plunge 
.  into  this  lord  of  rivers  (ocean). 

29.  O  son  of  Kunti,  O  best  of  the  Kunis, 
else  this  lord  of  waters  of  divine  origin, 
this  great  ocean,  must  not  be  touched  even 
by  the  end  of  a  Kusa  (grass). 

Yaisliainpayana  said  -— 

30.  Thereupen  When  the  ceremony  to 
avert  evils    had  been  comp1eted|  the  high- 


souled  Yiidhisthira  went  into  the 
Having  performed  all  that  the  RishI 
((.omasha)  had  ordered,  he  went  to  the 
Mahendra  (mountain)  and  spent  the  night 
there. 

Thus  ends  th$  hundred  and  fourteenth 
chapter,  going  to  Mohendra  in  the  Tirtha^ 
Jatra  of  the  Vana  Parva. 


CHAPTER    CXV. 
(TIRTHAJATRA  PARVA),-Copf/ii»«#J. 

Vaishampayana  said  *— 

X.  That  lord  of  earth  (Vudhisihira)  lived 
there  for  one  night.  He  with  his  brothers 
gave  the  highest  honours  to  the  ascetics. 

2.  Lomasha  told  him  there  the  names  of 
a!!  the  ascetics, — namely  the  Vrigus,  the 
Angiras,  the  Vashistas,  and  the  Kashyapas. 

3.  The  royal  sage  (Yudhisthira)  paid  a 
visit  to  them  all  and  made  obeisance  to 
them  with  joined  hands.  He  then  thus  asked 
Akritavrana  who  was  the  follower  of  heroic 
(Parusha)  Rama. 

4.  •'  When  will  the  illustrious  (Parusha) 
Rama  show  himself  to  the  ascetics  here  7  J 
desire  on  that  occasion  to  see  that  descen* 
dant  of  Vrigu. 

Akritavarna  said  :— 

5.  Your  coming  here  is  already  know^i 
to  Rama  whose  soul  spontaneously  knows 
everything.  Rama  is  pleased  with  you.  He 
will  soon  show  himself  to  you. 

6.  The  ascetics  see  Rama  on  the  four- 
teenth and  eighth  day  of  the  lunar  month. 
At  the  close  of  this  night,  the  fourteenth  day 
of  the  lunar  course  will  set  in. 

TudMsthira  said  :— 

7.  You  are  a  follower  of  the  mighty  Rama« 
the  son  of  Jamadagni  ;  you  must  have  per- 
sonally seen  all  the  (great)  deeds  performed 
by  him  in  the  days  of  yore. 

8.  Therefore  l narrate  to  us  to-day  How 
the  Khashtryas  were  vanquished  by  him  in 
battle  and  what  was  the  cause  of  it* 

Akritavarna  said  :— 

9 — 10.  O  foremost  of  kings,  O  descen- 
dant of  Bharata,  I  shall  with  great  pleasure 
narrate  to  you  that  excellent  story  of  the- 
celestial -like  deeds  of  Rama,  the  son  ol 
lamadagni,  who  was  bom  in  the  race  ol 
Vrigu.  (I  shall  also  narrate  the  hbtory  oO 
KirUvirja.  the  king  of  the  Haihayas. 

IX.  The  king  of  the  Haihayas,  named 
Arjuna,  was  killed  by  Rama.  O  son  of  P^n- 
du,  he  had  one  thousand  arms  aiad  seven 
wonderfuf  weapons. 


YANA   PARVA. 


i;5 


'  13.  O  lord  of  earth,  through  the  favour 
of  Dattatreya  he  possessed  a  golden  car. 
H  is  wealth  was  the  whole  earth  including 
all  creatures. 

13.  The  car  of  that  illustrious  hero  could 
go  everywhere  in  an  unobstructed  course. 
5c>ng  greatly  powerful  by  having  received 
boons,  he  on  that  car 

14.  Trampled  upon  the  celestials,  the 
Yakshas,  and  all  the  Rishis.  He  always 
persecuted  all  creatures  wherever  they  were 
bound. 

15.  Thereupon  the  celestials  and  the 
Rishis  of  great  vows  all  met  together  ;  and 
they  thus  spoke  to  the  god  of  gods,  the 
flayer  of  Asuras,  Vishnu  of  great  prowess, 

16.  **0  lord,  O  exalted  one,  kill  Arjuna 
to  protect  all  creatures.  The  lord,  the  ruler 
of  the  Haihayas,  on  his  celestial  car, 

17.  Chastised  Vasava  (Indra)  when  he 
was  sporting  with  Sachi.  O  descendant  of 
Bharata,  mereupon  the  exalted  deity 
(Vishnu)  held  a  consultation  with  Sakra 
(Indra)  as  how  to  kill  Kartavirja. 

18.  All  that  was  beneficial  to  the  world 
was  told  by  the  lord  of  celestials.  The 
exalted  one,  the  adored  of  all  the  world, 
(Vishnu)  promising  to  do  all, 

,  19 — 20.  Went  to  Vadari,  his  most 
favourite  hermitage.  At  this  very  lime 
there  lived  on  earth  a  mighty  king  in 
Kanyakubja, — monarch  of  great  prowess, — 
known  in  the  world  by  the  name  of  Gadhi. 
Bat  he  retired  into  the  forest. 

21.  When  he  was  living  in  the  forest, 
a  daughter  was  born  to  him  as  beautiful 
as  an  Apsara.  O  decendant  of  Bharata, 
Rechika,  the  son  of  Vrigu  asked  her  for 
marriage, 

22.  Thereupon  Gadhi  thus  spoke  to  that 
Bramhana  of  rigid  vows,  "There  is  a  custom 
in  our  family,  established  from*  the  days  of 
yore. 

23.  O  foremost  of  Bramhanas,  know, 
the  bridegroom  must  give  a  dowry  of  one 
thousand  swift  and  brown  colored  and 
black-eared  horses. 

24.  O  son  of  Vrigu,  O  exalted  one,  you 
cannot  be  asked  to  give  (such  a  dowry).  O 
exaltad  one,  my  daughter  also  cannot  be 
refused  (when  asked  by  you.)  Do  what  is 
proper." 

Bechika  said  :-r 

25.  I  shall  give  you  one  thousand  swift, 
brown-colored  and  black-eared  horses. 
Let    your  daughter  become  my  wife. 


Akritavarna  said  *-— 

26 — 27.  O  king,  having  thus  promised, 
he  (Rechika)  thus  spoke  to  Varuna,  "Give 
me  one  thousand  swift,  brown- colored 
and  black -eared  horses  to  be  my  dowry. 
Varuna  immediately  gave  him  one  thou- 
sand (such)  horses. 

28.  The  place,  where  ^the"'|horses  rose 
from  the  Ganges  in  Kanyakubja,  is  cele- 
brated as  the  horse-tirtha.  And  then  the 
king  bestowed  Salyavati  (his  daughter  to 
Rechika) 

29-730-  ^"  the  marriage  of  the  daughter  of 
Gadhi  even  the  celestials  were  present.  Thus 
that  foremost  of  Brahmana  Rechika  ob- 
tained one  thousand  horses,  saw  the  dwellers 
of  heaven,  and  got  a  wife  according  to  the 
ordinance.  He  then  sported  with  that 
slender-waisted  damsel  at  pleasure. 

31.  O  king,  when  (he  marriage  ceremony 
was  over,  Vrigu  came  to  see  his  excellent 
son,  who  with  his  wife  duly  worshipped  him  ; 
and  seeing  them  he  (Vrigu)  was  greatly 
pleased. 

32.  When  the  preceptor  (Vrigu),  the 
adored  of  all  the  celestials,  was  seated,  the 
husband  and  wife  after  duly  worshiping 
him  with  joined  hands  stood  before  him  and 
waited  for  his  command. 

33.  Thereupon  the  exalted  Vrigu  with  a 
delighted  heart  thus  spoke  to  his  daughter- 
in-law,  "O  blessed  girl,  ask  for  a  boon.  I 
am  ready  to  grant  you  what  you  desire." 

34.  She  gratified  the  preceptor  (Vrigu) 
in  order  to  obtain  a  son  for  herself  and  for 
her  mother  ;  and  he  too  granted  her  desire. 

Vrigu  said  :— 

35.  At  the  time  of  the  season  you  and 
your  mother  after  bathing  at  the  proper 
time  must  embrace  two  different  trees, —  she 
an    Aswatha  tree  and  you  a  fig  tree. 

36.  O  blessed  ^irl,  after  having  ransack- 
ed the  whole  universe  these  two  Charus 
have  been  prepared  by  me  with  the  utmost 
care. 

37.  They  must  be  taken  with  the  great- 
est care."  And  he  then  disappeared.  But 
they  made  an  exchange,  both  in  the  case  of 
the  Charus  and  the  embracings  (of  trees). 

38.  After  a  long  time  that  exalted  Rishi 
(Vrigu)  again  came  there.  Knowing  all  by 
his  divine  knowledge  he  again  came  there. 

39.— 40.  Thereupon  the  greatly  effulgent 
Vrigu  thus  spoke  to  his  daughter-in-law 
Satyavati,  "O  blessed  girl,  O  maiden  of 
lovely  brow,  you  have  taken  the  wrong 
Charu  and  embraced  the  wrong  tree.  It 
was    your    mother    who  have  deceived  you. 


176 


MAIIMIItAftATA 


Your  son,  though  a  Br^hipima,   vnil  adopt 
tbe  pr2(Ctices  of  the  Kshatryas. 

41.  The  mighty  son  of  your  mother, 
fhou^  a  Kshatrya,  will  adopt  the  practices 
of  a  Brahinana.  His  power  will  be  great; 
he  will  tread  the  path  of  the  righteous. 

42.  Thereupon  she  again  and  again 
^uiored  her  father*  in -law,  saying,  **]Ltt  not 
my  son  ibe  of  this  character ;  let  roy 
grandson  be  such." 

43.  O  son  of  Pandu,  he  replied,  "Be  it 
so ;"  and  he  was  pleased  to  grant  her  prayer. 
When  the  proper  time  came,  her  son  was 
l>orn,  niamed  Jamadagni. 

44.  This  descendant  of  Vrigu  was  en- 
dued with  both  splender  and  grace.  He 
rrew  in  years  as  well  as  in  strength  ;  and 
he  excelled  all  in  the  Vedas. 

45.  O  best  of  the  Bharata  race,  the 
Mience  of  arms  with  four  kinds  of  weapons 
rivalling  the  lustre  of  the  sun  spontaneously 
and  without  instruction  came  to  him. 

* 

Thus  ends  the  hundred  and  fifteenth 
chapter t  the  birth  of  Jamadagni^  in  th$ 
Tirthayatra  of  the  Vana  Parva, 


H  A  PTER    CX  V|. 
{TIRTHAYATRA  VAR\ h)^Continued. 

aaid:— 


1.  The  greatly  ascetic  Jamadagni  devo- 
ted himself  to  the  study  of  the  Vedas. 
Thereupon  be  performed  great  austerities. 
Pursuing  a  methodical  course  of  study,  he 
got  a  mastery  over  the  Vedas. 

2.  O  king,  going  to  the  ruler  of  men, 
•|^rasiia|it,  h^  asked  Renuka  in  marriage  ; 
:imd.the  king  bostowcd  her  upon  him. 

3.  Having  got  Renuka  as  his  wife,  that 
«on  of  Vrigu  came  with  her  to  the  hermi- 
tage^ and  assisted  by  her  he  began  to  prac- 
tise asceticism. 

4.  Four  sons  were  born  of  her,.  Rama 
being  the  fifth.  Though  the  youngest, 
K^ma  became  superior  to  all  in  merit. 

5.  ,  Once  vpon  a  time  when  her  sons  had 
aRjgfOpc  away  to  gather  fruits,  Rendka  of 
rigid  vows  went  to  bathe. 

,  6.  O  king,  when,  she  was  going  at  pleasure, 
Renuka    saw    Chitraratha,     the    king    of 
Martikavata. 

•7.  'Seeing  the  king^dornedwitb,gar]ands 
•of'  4otu»  porting  in  the  water  with  his  wives, 
iRcKtika  iwas  fille4.with  desire. 

6.  Being  tina^te    to  control  her  this  un- 
awful  deiirtt,  the  became  polluted  ;  she  then; 


returned  to  the  hermitage   jgauehiri^tep^ 
at  heart. 

9.  Having  seen  her  deprived  of  the 
lusture  of  chastity  and  full  of  giddiness, 
that  greatly  cEFuIgent  and  mighty  Rishi 
reproached  her  by  crying    **  fie." 

10.  There  came  then  the  eldest  of  l?ma- 
dagni's  son,  named  Rumanuvan,  and  then 
Sushena,  then  Vasu  and  then  Vishwavasu. 

1 1.  The  exalted  Rishi  one  after  the  oflw 
asked  them  to  kill  their  mother.  But  they 
were  confounded  and  could  not  utter  a 
word. 

12.  Jhen  he  cursed  them  in  great  anger j 
and  having  been  thus  cursed  they  lost  Sifir 
sense  and  became  like  inanimate  objects. 
They  became  in  conduct  like  k>easts  an^ 
birds. 

13.  Then  that  slayer  of  hostile  heroes* 
Rama,  came  to  the  hermitage  la$t  of  ^ 
To  hiip  said. the  greatly  ascetic,  the  mighty 
armed  Jamadagni, 

14.  "  O  son,  kill  your  this  sii^fu!  mother 
without  the  least  compunction,"  Thereupon 
Rama  took  up  an  axe  and  cut  off  h)s 
mother*s  head. 

^5-  O  gfreal  kingf ,  the  anger  of  tlie  iUtis- 
trious  Jamadagni  was  then  suddenly  appea* 
sed  ;  and  bebig  much  pleased  he  thus  spoke, 

16.  "  O  child,  O  virtuous  man,  3roa  have 
performed  this  dilQcult  task  at  my  .  bidding. 
Ask  me,  I  shall  grant  you  whatever  you 
desire  in  your  heart." 

17.  Thereupon  he  asked  that  his  mother 
might  be  restored  to  life,  that  he  might  not 
be  haunted  by  the  remembrance  of  this  cnid 
deed,  that  he  might  not  be  touched  by 
any  sin  and  that  his  brothers  might  be 
restored  to  their  former  state, 

18.  That  he  might  be  unrivalfed  fn 
battle  and  that  he  might  obtain  ,  long  life. 
O  descendant  of  Bharata,  the  greatly  as- 
cetic Jamadagni  granted  him  all  that  he 
desired. 

19.  O  lord,  once  at  a  time  when  his  soia 
had  again  gone,  out  ^o  gather  fruit^,  tSie 
mighty  son  of  Kirtavirya,  the  king  of  the 
country  near  the  sea-shore,  came  to  the 
hermitage. 

20.  When  he  came  to  the  hermitage,  be 
was  hospitably  received  by  the  Ri^hi's  wife* 
But  proud  of  prowess,  he  was  not  pleas^l 
with  the  reception. 

21.  By  force  and  in  defiance  of.all  re« 
sistaiKe,  ne  seized  and  carriai  off  front  the 
hermitage  the  chief  cow  .whose jn^k' s$fpp9ed 
the  sacred  Ghee^  not  at  all  h^^ing^t]^  wiA 
lowing  of  her  calf.  Andlie  ^^antdngty  "  **-^ 
down  the  trees  of  the  forest « 


r 


VANA   PARVA. 


177 


12.  When  Rami  cnme  liome,  \\h  father 
told  him  all  that  had  happened.  And 
seeing  the  calf  lowing  piteou^y,  Rama 
became  exceedingly  angry. 

23.  He  rushed  towards  the  son  of 
Kariavirja  who  \Vas  under  the  shadow  of 
death.  The  slayer  of  the  hostile  heroes,  the 
descendant  of  Vrigu,  displayed  his  prowess 
in  battle. 

24.  O  king,  with  sharpened  arrows  which 
were  shot  from  a  beautiful  bow,  he  cut  down 
Arjuiia's  one  thousand  arms  each  of  which 
was  like  a  massive  iron  bolt  (for  barring  the 
door). 

25.  Being*  under  the  shadow  of  death,  he 
was  overpowered  by  Rama.  Then  the 
relatives  of  Arjuna,  with  their  wrath  excited 
against  Rama, 

26.  Rushed  at  Jamada^ni  (one  day,  when 
Rama  was  absent  from  the  hermitage.  Al- 
though he  was  powerful  they  killed  him  for 
he  was  engaged  in  aceticism. 

27 — 29.  O  Yudhisthira,  attacked  by 
them  he  again  and  again  piteously  uttered 
the  name  of  Rama.  The  sons  of  Karta- 
virja  pierced  Jamadagni  with  their  arrows  ; 
and  having  thus  persecHted  their  enemy, 
they  went  tlieir  way.  VVIicn  they  had  gone 
away  and^when  Jamadagni  had  breathed 
his  iast, 

30.  Rama,  the  descendant  of  the  Vrigu's 
race,  came  back  to  the  hermitage  with  fuels 
for  religious  rites.  The  hero  saw  his  father 
who  had  been  killed.  Being  exceedingly 
grieved,  he  lamented  for  the  sad  fate  that 
had  befallen  his   father. 

Thus  ends  the  hundred  and  sixteenth 
chapter  the  death  of  Jamadagni  in  the 
Tirthayatra  of  the  Vana  Parva. 


CHAPTER    CXVl  I. 
(TIRTHAYATRA  VXRVK-^Continued 

Bama  gaid--: 

1.  O  father,  for  my  fault  you  have  been 
killed  like  a  deer  in  the  forest  with  arrows 
by  tho9C  mean  ami  fooHsh  wretches,  the 
•ons  of  Kariavirja. 

2.  O  father,  vlrt\ious  aird  ever  steady  fn 
the  honest  path  as  you  were,  how  can  fate 
permit  that  you  should  die  in  this  way  T 

3.  NVteit  an  awful  ivn   must  have  been 
committed 'by  them  ;wli6   have  wifh,  huii 
dreds  of  Arrows  itilied  you'  miho,  were  ev«^ 
engaged  tii,ascetlcssra««ho  wens  c^asdwHf) ; 
were  averse  to  fight  with  them.       '   '     •     '  : 

4.  How*  can  •  tho<ie  «  al^asmiless  .  men 
•P^ak   of   their  (shsnocful)    dcaed    to  their, 

23 


friends  and  relatives  that  thfey  have  killed   a 
virtuous  man  who  was  averse  to  fight. 

• 

Avitavarna  said  :— 

5.  O  king,  thus  did  he  lament  in  piteous 
manner  ;  and  then  that  great  ascetic  per* 
formed  all  the  obsequies  of  his  (deceased) 
father. 

6.  That  conqueror  of  hostile  cities,  Rama, 
then  set  fire  (to  the  funeral  pyre)  of  his, 
father,  Q  descendant  of  Bharata,  and  then 
took  an  oath  to  destroy  all  ICshatryas, 

7.  That  mighty  hero,— greatly  powerful 
in  battle,  equal  to  god  of  death  hmiself, — 
then  took  up  weap<}ns  in  anger  ;  and  alone 
he  killed  the    sons  of  Kartavirja. 

8.  O  best  of  Kshatryas,  that  fore- 
most of  all  wlelders  of  arms,  Rama,  des» 
troyed  all  those  Kshatryas  who  were  their 
followers. 

9.  Twenty^one  times  that  lord  made  the 
the  earth  Kshatrya-less.  With  their  blood 
he  made  five  lakes  in  Samantapanchaka. 

10.  That  perpetuator  of  the  Vrigu  race 
then  offered  there  oblations  to  his  ancestors, 
Then  Rechika  appeared  to  him  in  a 
visible  form  and  st  >pped  him. 

U.  Then  the  mighty  son  of  Jamadagni 
offered  libations  to  the  lord  of  the  celestials 
in  a  great  sacrifice,  in  which  he  bestowed  the 
earth  to  the  Ritwijas. 

12.  O  king,  he  built  an  altar  made  pf 
gold  which  was  ten  Vyamas  (20  yards)  in 
breadth  and  nine  in  height.  He  made  a 
gift  of  it  to  the  illustrious  Rashyapa- 

13.  O  king,  then  at  the  request  of  Kash- 
yapa,  the  Bramhanas  divided  it  into  a  num- 
t>er  of  shares,  and  thus  they  canio  to  be 
called  the  K^iand^vayt^nas  (share^takcrs) 

14.  O  king,  having  bestowed  the  earth 
on  the  illustrious  Ka^myapa,  he  engaged  in 
severest  austerities  on  the  Mahendra,  the 
foremost  of  mountains. 

Vaishampayana  said  i-^ 

15.  Thus  did  hostility  arise  between  him 
and  the  I^hatryas  that  lived  on  the  .earth. 
The  entire  world  was  thus  conquered  by 
the  Immeasurably  effulg9nt  Rama,  . 

•  x6»  Then  oh  the  fourtoeitth  day  of  noon, 
the  hlj^h-soubd  Kama  at  Che  proper  hoar 
appeared  b^re  the  Bramhanas  and'  Dliar*^ 
maraja  (Yudhisthira)  with  his  younger 
brothers. 

>7.  O  kiflgof-  kkigs,  that  fooemost  of 
kings,  that  lord,  thfen  with  his  brothers  oHer^ 
ed  mghesi  vrDrabip  to  the  Bramhanas  ;  and 
they  ali>o  worshipped  him  (Ham^), 


.71 


MAHABIIARATA. 


1 8.       Havinc^     worshipped    the     son    of  | 
Jamadagni  Ana  having  received  due  respect 
from  him,  he  (Yudhisthira)  spent  a  night  on 
the   Mahendra    (mountain),    and    he    then 
started  towards  the  south. 

Thus  ends  ike  hundred  and  seventeenth 
chapter  the  history  of  yamadagni  in  the 
Tirthayatra  of  the  Vana  Farr^a, 


CHAPTER  CXVIII. 
(TIRTHAYATRA   PARV Ai^-Continued, 

Vaiahampayana  said:— 

1.  That  maenanimous  king  then  went  to 
many  sacred  places  and  to  various  spots  on 
the  sea  shore,  all  adorned  with  the  presence 
of  Bramhanas.  (He  went  to  many)  charming 
Tirthas  and  saw  them. 

2.  O  son  of  Parikshit,  bathing  in  them 
and  distributing  wealth,  that  son  of  Pandu 
with  his  younger  brothers  went  to  a  greatly 
holy  ana  broad  river. 

3.  That  magnanimous  king,  bathing 
there,  offered  oblations  to  the  Pitris  and  the 
celestials.  Giving  wealth  to  the  foremost 
of  Bramhanas,  he  then  went  to  the  ocean- 
going Godavari, 

4.  O  king,  then^  being  cleansed  of  his 
sins,  he  came  to  the  sea  in  the  Dravida. 
The  hero  then  saw  the  greatly  holy  and 
sacred  Agasthya  JHrtha  and  also  the  Nari 
Tirtha, 

5.  He  heard  here  the  story  of  the  famous 
feat  which  was  achieved  by  Arjuna,  that 
foremost  of  wielders  of  bow,  and  which  was 
beyond  the  power  of  man.  Being  praised 
by  the  great  Rishis,  the  son  of  Pandu  deri- 
ved much  pleasure. 

6.  O  ruler  of  earth,  that  lord  of  earth 
with  Krishna  (Draupadi)  and  his  younger 
brothers,  praisinp^  the  prowess  of  Arjuna, 
then  lived  there  m  great  happiness. 

7.  He  then  gave  away  one  thousand 
kine  in  those  tirthas  situated  on  the  shore  of 
the  excellent  sea ;  and  with  his  brothers  he 
narrated  with  joy  the  account  of  Arjuna's 
bestowal  of  kine. 

8.  O  king,  he  then  went  one  after  the 
other  to  all  the  tirtbas  and  also  to  other  sa- 
cred places,  and  thus  his  desh'es  were  hjlfill- 
•d.  He  then  saw  the  very  sacred  Surpa- 
raka. 

9.  Then  having  crossed  a  certain  tract 
on  the  sea  coast,  he  came  to  a  forest  cele- 
brated over  the  earth.  In  the  days  of  vere 
.the  celestials  performed  asceticism  there 
and  the  kings  performed  sacrihces. 


10.  The  long  and  lusty-armed  hero  saw 
the  celebrated  altar  of  Kechika*s  son,  that 
foremost  of  all  wielders  of  the  bow.  It  was 
sorrounded  by  many  ascetics  and  was  fit  to 
be  worshipped    by  the  virtuous. 

II — L3.  The  king  then  saw  the  sacred  and 
the  charming  shrines  of  all  tlte  celestials,  of 
the  Vasus,  of  the   Marutas,  of  the   Aswinas 
of  Yama,  of  Aditya,  of    the  Lord  of  wealth 
(Kuvera),  of  Indra,   of  Vishnu,  ol  Siva,  of 
Moon,  of  the    author  of  day    (sun),    of  the 
lord  oi  waters,  of  the  lord  of  the  Saddhyas. 
and  of  Bra m ha,  of  the   Pitris,   of  the  higit- 
souled  Rudra,  O  king,  of  Sagara,  of     Sara* 
swati,  of  the  Siddhyas,  and  of  many  otiier 
immortal  holy  gods« 

14.  The  king  observed  many  fasts  in 
these  Tirthas  and  gave  away  many  costly 
gems.  Having  bathed  his  body  in  these 
holy  places,  he  again  came  back  to  Supar- 
naka 

15.  He  then  with  his  brothers  went 
alone  those  tirthas  on  the  sea-coast  ;  and 
he  Uien  came  to  Pravasha,  the  fame  of 
which  had  been  spread  by  the  Bramhanas 
all  over  the  world. 

16.  The  large  and  red -eyed  hero,  havings 
bathed  in  it  with  his  brothers,  offered  obla- 
tions to  the  celestials  and  the  Pitris.  So 
did  Krishna  (Draupadi)  and  all  the  Brama 
hanas  with  Lomasha. 

17.  For  twelve  days  he  lived  on  air  and 
water.  He  performed  ablutions  for  day  and 
for  night ;  he  surrounded  himself  with  fire 
kindled  on  all  sides.  Thus  did  that  greater 
of  all  virtuous  men  engage  himself  in  asce* 
ticism. 

18.  When  he  was  thus  practising^  the 
severest  austerities,  Rama  and  Janardana 
(Valarama  and  Krishna)  heard  of  it.  Titc 
two  leaders  of  the  Vrisnis  accompanied  m*ith 
soldiers  went  to  Ytidhisthira,  the  descendant 
of  Ajamira. 

19.  The  Vrisnis  saw  that  the  sons  of 
Pandu  lay  down  on  the  ground,  their  bodies 
being  besmeared  all  over  with  dirt.  Seetngf 
Draupadi  in  a  sad  state,  they  were  Idled 
with  grief  and  broke  out  into  k>ud  lamenia* 
tions. 

.  20.  The  king,  whom  misfortune  never 
could  cast  down,  cordially  met  Rama 
and  Krishna,  Krishna's  son  Safnl>a,  the 
grandson  of  Sini,  and  other  Vrisnis  and 
paid  to  them  all  due  honours. 

21.  They  also  paid  due  honours  to  the 
son  of  Pandu  and  were  similarly  honoured 
by  him.  O  king,  they  sat  round  Vtidliis- 
thtra  as  Indra  is  seated  surrounded  by  dbt 
celestials. 

3ft.  Being  highhr  pleased,  he  narrated 
^o  them  all  the  machinations  of  his  cneinic% 


VAMA    PARVA. 


179 


and  how  atao  he  lived  in  the  forest,  and  hoW 
Arjuna  had  gone  to  the  abode  of  Indra  ; — 
all  this  he  narrated  in  great  gladness  of 
heart. 

23.  They  were  glad  to  learn  all  this 
from  him.  When  they  saw  the  Pandavas 
lean,  the  magnanimous  and  the  majestic 
Vrisnis  began  to  shed  tears,  which  came 
out  spontaneously  from   their  eyes. 

Thus  ends  the  hundred  and  eighteenth 
chapter^  the  meeting  of  the  Vrisnis  and  the 
Yudhisthira  in  the  Tirthayatra  of  the 
Vana  Parva, 


CHAPTER    CXIX. 
(TIRTHAYARTA  V KK\ k)-^Continued , 

Janamejaya  said  :— 

I. — 2.  O  great  ascetic,  when  the  Pan- 
davas and  the  Vrisnis  reached  the  sacred 
Pravasa,  what  did  they  do  ?  What  con- 
versation was  held  by  them  there  7  For  all  of 
them  were  high-souled,  proficient  in  all  the 
brances  of  Science,  and  both  the  Vrisnis 
and  the  Pandavas  held  one  another  in 
friendly  estimation. 

Vaisliampayaiia  said  \— 

3.  Having  arrived  at  the  sacred  thirtha 
on  the  coast  of  the  sea,  the  heroic  Vrishnis 
surrounded  the  sons  of  Pandu  and  waited 
upon  them. 

i^.  Thereupon  Rama,  the  wielder  of 
plough-share,  as  white  as  the  milk  of  a  cow, 
or  the  Kunda  flowers,  or  the  moon  or  the 
silver  or  the  lotus- root, — who  was  adorned 
with  garlands  of  wild-flowers,  thus  spoke  to 
the  lotus-eyed  one. 

&ama  said  :— 

5.  O  Krishna,  I  do  not  find  tliat  the 
pfactice  of  virtue  leads  to  any  good,  or 
that  sinful  practkes  cause  any  evil,  for  the 
magnanimous  Yudhisthira  is  miserable  with 
roatted  locks, — a  wanderer  in  the  forest 
with  barks  of  trees  as  his  garments. 

6.  Duryodhana  is  ruling  the  earth  ;  the 
earth  does  not  swallow  him  up.  From  this 
nien  with  little  intelligence  would  consider 
that  a  sinful  life  is  preferable  to  a  virtuous 
one. 

7«  When  Duryodhana  is  flourishing  and 
Yudhishthira  is  misarable  being  robbed  as 
he  is  of  his  throne,  what  should  people  do  in 
this  matter  ?— This  is  the  doubt  that  is  per- 
plexing the  mind  of  every  man. 

-^^-^.  Here  is  this  lord  of  men  born  of 
IJharma  himself,  ever  steady  in  the  path 
^^    virtue,    devoted    to    truCnfulness     and 


possessing  a  liberal  heart, — this  son  of  • 
rritha  who  would  give  up  his  kingdom,  but 
who  would  not  swerve  from  the  path  of  virtue. 
How  is  it  that  Bhisma,  Kripa,  Brahmana 
Drona,  the  aged  king  (Dhritarastra),  the 
senior  members  of  the  (Kuru)  race  are  all 
living  happily  after  banishing  the  sons  of 
Pritha  ?  Fie  to  the  vicious-minded  leaders 
of  the  Bharata  race  ! 

10.  What  will  that  sinful  man,  that  ruler 
of  earth  say  to  his  (deceased)  ancestors 
when  he  will  meet  them  in  the  next  world  ? 
Having  driven  away  his  inoffensive  sons 
from  tne  throne,  will  he  be  able  to  say  that 
he  treated  them  in  a  blameless  way  7 

1 1 .  He  does  not  now  see  with  his  minds' . 
eye  how  he  has  become  so  sightless  and  for 
what  act  he  has    grown    blind   among    the . 
kings  of  this  entire  earth.     It  is  because  he 
has  banished  the  sons  of  Kunti. 

12.  I  have  no  doubt  that  son  of  Vichitra- 
virja's  son  when  he  with  his  sons  perpe- 
trated this  cruel  act,  here  saw  blossommg 
trees  of    gold  in  the  abode  of  the  Pitris. 

13.  When  he  had  farelessly  banished 
Yudhisthira  to  the  forest  who  had  all  his 
weapons  with  him  and  who  was  accompanied 
by  his  younger  brothers,  he  must  have 
asked  (some  questions)  them  with  their 
shoulders  projecting  towards  him  and  their 
red  eyes  staring  at  him  ;  and  he  must  have 
heard  their  reply. 

14.  This  Vrikodara  (Bhima)  here  is 
able  to  destroy  with  the  strength  of  his 
powerful  arnns  only  and  without  the  help  of 
any  weapons  a  great  array  of  hostile  troops. 
Hearing  his  war-cry  the  soldiers  on  a  field 
of  battle  utterly  lose  their  heart. 

15.  The  greatly  strong  hero  is  now 
suffering  from  hunger  and  thirst  and  is 
emaciated  with  toilsome  journeys.  It  is 
certain  when  he  will  take  up  in  his  hand 
arrows  and  other  weapons  and  meet  his 
enemies  on  the  field  of  battle,  he  will  then 
remember  the  sufferings  of  this  forest-life 
and  kill  all  his  enemies. 

16.  None  exists  in/ the  world  who  is 
equal  to  him  in  strength  or  in  prowess.  He 
is  now  emaciated  with  cold,  heat'and  wind, 
but  when  he  will  stand  up  for  fight,  he  will 
kill  all. 

17.  This  powerful  hero,  this  Vrikodara, 
conquered  smgle-handed  all  the  rulers  of 
men  of  the  eastern  countries  along  with 
those  who  followed  them  in  battle.  He  re- 
turned from  the  war  safe  and  uninjured. 
Even  he  is  now  miserably  passing  his  days 
in  the  forest  wearing  barks  of  trees. 

18.  This  mighty- Sahadeva  defeated  all 
the  kings  of  the  southern  countries,  those 
ruler  01    men  who  had  assembled  on  the 


Igd 


MAllABLliAdAtAi 


stlore  of  ihe    se2t ;    ttiey  how  fee    Uifti    in 
the  garb  of  an  anchorite. 

jc).  This  hero  (Nakula),  valiant  in  battle' 
defeated  single-handed  the  kings  who  ruled 
over  the  Western  countries.  He  now  roams 
In  the  forest  living  oil  friiits  and  roots,  wilh 
tnatted  locks  oti  his  head  and  his  body  bes* 
ineared  with  dirts. 

20.  This  princes*  (Draupadi),  the 
daughter  of  a  king,  Who  \i  a  great  car- 
warrior,  rose  from  the  sacrificial  altar.  She 
Was  always  accustomed  to  a  life  of  comfort 
and  ease.  How  is  she  now  enduring  the 
miserable  life  in  the  forest  t 

21.  How  are  (the  men),  the  son  of  Dharma 
who  stands  at  the  head  of  all  the  three 
Vargas  (Dharma  Artha  and  Kama),  this^ 
son  of  Vayu,  this  son  of  king  of  the  celestials 
these  two  sons  of  Aswinas, — being  all  the 
60ns  of  celestials  and  accustomed  to  a  life 
of  comfort  and  ease,  Hvitig  in  this  forest 
deprived  of  all  comforts. 

22.  Why  did  not  the  earth  sink  with  aH 
these  hills  when  the  son  of  Dharma  met  with 
defeat  and  when  his  wife,  brothers,  followers 
and  he  himself,  were  driven  aWay  (from  the 
kingdom),  and  when  Duryodhana  began  to 
flourish* 

Thus  ends  ihe  hundred  dtid  ftinieenth 
chapter^  the  loords  of  ValarantUf  in  ihe 
Tinhayatra  of  ihe  Vana  Parva, 


CHAPTER    CXX. 
(tlRTHAYATRA  PhKVh)-^ConiiHu$d. 

Satyaki  slaidi-- 

1.  O  Rama,  this  is  tlot  the  time  for 
lamentation.  Let  us  do  without  any  further 
delay  that  which  is  proper  and  suited  to 
to  the  present  occasioni  though  .  Vudhisthira 
does  not  say  anything. 

3.  Those  in  the  world  Who  have  oth^r 
persons  to  look  after  them  do  not  undertake 
to  '  do  anything  themselves.  They  have 
others  to  do  their  work  as  did  Saivya  and 
Others  for  Vayati. 

3.  O  Rama,  those,  whose  help-mate  saCt 
kccofdlng  to  their  own  opinion, — those  mefn 
having  otners  to  look  after  them»  never  meet 
With  oUfstefUke  men'  who  have  none  to  help 
them. 

• 

4*  How  is  it  that  wbed  the  sons  of 
Pritha  have  thesfe  two  men,  Rama  and 
janardaha  (Krishna,)  also  Pradyumna, 
S^mba,  \sl\>A  nivsdl,— att  able  to  protect  the 
three  worhls,  tliat  they  arc  Uvihg  ia  the 
forest? 


5.  It  is  proper  that  tliis  very  ddytJM 
army  of  the  Dasarahas  should  march  oat^ 
vdriously  armed  and  well  clad  in  ariiwotti 
Let  the  sons  of  Dhritarastra  be  attadled 
with  tlie  Vrishnl  soldiers,  and  let  them  all  gd 
with    their  friends  to  the  abode  of  Vanw. 

6.  l^et  him  aJpne  who  wields  the  bow 
made  pf  honi  ( Krishna)^  Itft  yourself  akwe 
who,  if  rousedt  is  capable  of  subverting 
the  whole  earth,  kill  the  sons  of  Dhrita- 
rastfa  with  afl  their  friends  as  the  chief 
of  the  celestials  killed  VUra. 

7.  The  son  of  Pritha  (Arjuna)  U  my 
brother,  he  is  nly  friend,  he  is  also  iriy  pre- 
ceptor ;  and  he  is  like  the  second  self  of 
Krishna.  It  is  for  this  reason  that  men 
desire  for  a  worthy  sort  and  that  a  preccploi* 
seeks  an  obedient  and  obliging  pup2I< 

8.  ft  is  for  this  reason  tfie  time  has  (at 
last)  come  for  that  excellent  wprk  which  is 
the  best  of  all  works  and  which  15  diflftcuh  to 
peffoi*m.  t  shall  baffle  his  (Duryodbana's) 
shf>wets  of  Weapons  by  my  excellent  weaponf 
I  shall  over-power  all  in  battle^ 

9.  O  Rama,  I  shall  in  anger  cut  off  his 
head  from  his  body  with  my  eJCcelfent 
weapons  which  are  like  snakes,  or  poison  or 
fire.  I  shall  by  force  with  my  sword  sero* 
his  head  from  his  body  in  the  field  of  battle* 

10.  Then  I  shall  kill  afl  bis  followers^ 
Duryodhana  and  all  the  Kurus.  O  son  of 
Rohini,  let  the  followers  of  Bhima  look  nt 
me  with  joy  wlien  I  Lake  up  my  Weapons 
at  the  field  of  battle* 

11.  I  shall  alone  kill  all  the  chief  men 
of  the  Kurus  as  fire  burns  heaps  of  straw  at 
the  end  of  the  Yuga.  Kripa^  Drona, 
Vikarna  and  Karna,    are  not  (at  all)  Me  to 

Withstand     the    sharp     arrows     shot    by 
radyumna. 

12.  I  know  the  power  of  this  son  (of 
Krishna).  I  know  how  Krishna's  son  con- 
duets  htxiself  in  the  field  of  battle.  Samba 
will  with  great  force  clfaslise  by  his  arms 
Dushashana  with  his  charioteer  and  car. 

13*  Nothing  exists  which  can  withstand 
the  force  of  the  son  of  Jamvavati  when  he 
becomes  Irresistible  in  fight  on  the  field  of 
battle.  The  army  bf  the  Daitya  Salya 
was  speedily  routed  (by  him)  when  he  was 
but  a  boy. 

14.  Aswachakra  whose  thighs  were 
round  and  whose  mascular  arms  were  of 
exceeding  length  was  killed  by  him  in  battle. 
Who  is  there  who  can  go  before  the  car  0/ 
the  great  car*warf ior  S^mba  ? 

15.  As  men  coming  within  the  clolcfie* 
of  death  can  never  come  out  of  it.  «o  wlw 
is  there  that  once  comnig  under  hi-v  clutches 
in  the  field  of  b^llej  escape  wilh.  hbUtc. 


VANA  PAAVA- 


l8ix 


4d»  The  son  oi  Vasudeva  will  caiisuine 
by  the  shower  of  his  fiery  weapons  all  the 
soldiers  together  with  those  two  great  Car- 
Wariors>  Bhisma  and  Drona,  and  also  Soma- 
datta  surrounded  by  his  sons« 

17.  Who  Is  there  in  all  the  MH)fld  Irt* 
eKiding  the  celestials  whont  Krishna  cannot 
^ghton  equal  foottrig?  When  he  takes  up  his 
Weapons,  wields  his  excellent  arfows,  amis 
himself  With  th^  discus,  he  becomes 
matchless  in  fights 

1 8.  Let  Anirudha  also  take  up  tn  his  hand 
buckler  and  sword, — let  him  cover  the  earth 
With  Dhritarasta's  Sons,  their  heads  being 
severed  from  their  bodies>  as  in  a  sacrifice 
the  altar  is  covered  with  kUsa  (grass) 

19.  Gada>  Ulmuka,  Vahakai  Bhanu» 
Nitha.  and  heroic  in  battle  but  young  in 
^ge,  Nishatha^  Sarana  and  Charuddeshna, 
irresistible  in  war, — let  all  of  them  per- 
form feats  befitting  their  race, 

20.  Let  the  united  armies  of  SatwataS) 
and  the  Suras,  together  with  the  chief  heros 
of  the  Vrisnis  and  the  Andhakas,  killing  the 
sons  of  Dhritarastra  in  the  field  of  battle, 
spread  their  fame  all  over  the  wortdk 

21.  Let  Abhitnanyu  rule  the  earth  so 
long  this  foremost  of  virtuous  men,  the  high- 
souled  Yudhisthira  is  engaged  in  fulfiilling 
the  vow  which  this  best  of  the  Kuru  race 
took  on  the  occasion  of  the  celebrated 
gambling  match. 

2a.  After  his  enemies  are  all  defeated  by 
the  arrows  discharged  by  us,  let  the  virtuous 
king  then  rule  over  the  earth.  There  wifl 
be  then  no  son  of  Dhritarastra  (Duryodhana) 
or  the  son  of  the  charrhoteer  (Kama).  This  is 
the  most  important  work  for  us  to  do,  and 
this  will  surely  lead  us  to  fame.    ' 

Xrislma  said  — 

23.  O  descendant  of  Madhu,  there  is  no 
doubt  what  you  say  b  true.  O  greatly 
courageous  herO)  we  accept  your  words. 
This  foremost  of  Kurus,  (Yyidhtshthira}  doe^ 
not  desire  to  possess  the  land  that  is  not 
won  by  his  own  prowess  of  arms* 

24.  Neither  for  the  sake  of  plea6ure»  nor 
from  fear,  nor  from  coveteousness  would 
Yudhishthira  ever  aban()on  the  rules  of  his 
(Kshatrya)  order,  nor  would  the  two  great 
car- warriors,  Bhima  and  Arjuna,  nor  tlie 
twins  (Makula  and  Sahadeva),  nor  Khishna, 
the  daughter  of  Drupada. 

25.  Vrikodara  (Bhima)  and  Dhanan* 
jaya  (Arjunal  are  both  unrivalled  in  fight 
on  earth.  Why  should  he  not  rule  bver  the 
earth  when  the  two  sons  of  Madri  are  there 
to  espouse  his  cau^  ?  * 

26.  AVHenthe    ilhistrious    king  of*Tah- 
chala   together  witli  the*  King'S  Kck'aya,  | 


and  We  al^,  Would  put  forth  our  united 
strength,  then  the  ertemies  of  Yudhisthira 
Would  surely  be  annihilated* 

Yudhiththira  said  :-- 

2/.  O  descendant  of  Madhu,  there  is 
nothing  to  be  surprised  that  you  should, 
speak  ^  thus.  To  me  truth  is  over  my 
so^ereigfdty.  It  Is  Krishna  alone  \fho 
knows  What  I  art  and  it  is  I  atone  who  know 
what  Krishna  isi 

28.    O    descendant  of  Madhu,     O    fore- 
most of  the   Sin  is,  when    this    best    of  men 
(Krishna)  will  perceive  that  the  proper  time' 
Is  come  for  displaying    Courage,  you  and  he 
will  then  defeat  Suyodhana  (Duryodhana). 

29*  Let  the  heroes  of  the  Dasarah  race 
.  go  back  to-day.  They  are  my  patrons*— 
these  best  of  men  have  come  here  to  visit 
me.  O  inmeasurablv  powerful  heroes,  never 
fall  off  from  the  path  of  virtue.  I  shall  see  • 
you  again  when  you  will  be  happily  assem* 
bled  together. 

Vaishampay^ia  said  :— 

30.  Then  after  mutual    greeting  and  ob>- 
eisance  to  the  seniors   and  embracing    the< 
youthful,  those  foremost  of  the    Yadus  and 
the  sons  of  Pandu    separated.     The  Yadus 
went  hon>e  and    they    (the  Pandavas,  .con-, 
tinoed  their  journey  to   the  thirthas, 

31.  Having  parted  with  Krishna, 
Dharmaraja  with  his  younger  brothers  and* 
with  Lomasha  and  with  servants  went  to 
the  sacred  river  Payoskini  the  landing  place 
of  which  was  constructed  by  the  king  of, 
Vidliarv.a* 

32.  Helivedon  the  banks  of  the  PajfosUlnL 
waters   of  which   were    mingled     with    the 
Soma  juice.     There  the  illustrious   Yudhis- 
thira was  greeted  with  excellant  laudatory 
terms  by  the  chiefs  of   the    Brahmanas  who' 
came  to  see  him    there. 

Thus  tnds    the  hundred  and  -hnenfietft* 
chapter t  the  departure  of  the  Yadus  in   ihe 
TMhajatra  ef  the  Vdna  Parva.  ^ 


CHAPTER    CXXI. 
(TIRTHAYATRA  FARV A)^ConitnHed. 

Lomasha  said  :— 

1.  O  King,  when  Nrlga  performed' 
saerifices  and  gratified  Purandara^Indra) 
with  the  offer  of  S^ma  ymct,  he.  became  very 
•mucb  gratified  and  was  much  pleased., 

2.  Here  did  the  celestials  with  Indra 
and  Prajapati  (Brahma)  |)erforni  many 
sacrifices  oft  a  lan?e  scale  and  paid  large 
Bahsh'rnasto  the  mimstering  priests; 


fSa 


ilAHABAIIftATA. 


3.  Here  king  Amurtarasya  offered  ob- 
lations of  Soma  to  the  wieldcr  of  Vajra 
(Indra)  in  seven  great  horse-sacriftces. 

4*  The  articles  which  in  other  sacrificial 
rites  are  uniformly  made  of  timber,  wood 
and  of  earth  were  all  made  of  gold  in  these 
seven  sacrifices. 

5.  It  is  heard  that  in  all  these  sacri- 
fices seven  'sets  of  stakes,  of  rings  for  sacri- 
ficial stakes,  of  spots,  ladles,  utensils,  and 
spoons  were  prepared  by  him. 

6-7.  On  each  sacrificial  stake  seven  rings 
were  fastened  at  the  top.  O  Yudhisthira, 
the  celestials  together  with  indra  erected 
the  sacrificial  stakes  made  of  ^old  which 
were  prepared  Tor  his  sacred  rites.  In  all 
these  foremost  of  sacrifices  of  that  great 
king  Gaya, 

8.  Indra  was  delighted  by  drinking  the 
Soma  juice,  and  the  ministering  priests  were 
gratified  with  the  large  Dakshinas  they 
received.  The  Brahmanas  obtained  untold 
wealth. 

9.  As  the  sand-grains  on  earth,  as  stars 
ifi  the  firmerment,  as  the  rain  drops  when 
it  rains  cannot  be  counted, 

10—11.  So  the  wealth  that  Gaya  gave 
away  could  not  be  counted.  O  great  king, 
even  the  above  mentioned  objects  might  be 
counted,  but  the  Dakshinas  bestowed  on  the 
priests  in  those  seven  sacrifices  could  not  be 
counted.  Its  largeness  exceeded  all  that  was 
known  before. 

12.  The  images  of  the  goddess  of  speech 
were  made  of  gold  by  Vishwakarma  him- 
self. The  king  gratified  the  Brahmanas  by 
presenting  them  to  those  priests  who  came 
there  from  all  directions. 

13.  O  king,  when  Gaya  performed  his 
sacrifices,  he  erected  sacrificial  stakes  at  so 
many  places  that  little  space  was  left  (un- 
covered) on  earth. 

14.  O  descendant  of  Bharata,  he 
obtained  the  region  of  Indra  by  his  that 
act.  He  who  bathes  in  the  Payoshini  goes 
to  the  r^ion  obtained  by  him. 

15.  Therefore,  O  king  of  kings,  O  un- 
deteriorating  one,  O  protector  of  earth,  you 
and  your  brothers  should  bathe  in  this  river  ; 
and  then  you  will  be  freed  from  all  sins. 

Yaishampayana  said  :— 

16—17  O  foremost  of  men,  O  sinless 
one,  having  bathed  in  the  Payoshini  with 
his  brothers,  that  great  hero  went  with  his 
brothers  to  the  Vaidurja  mountain  and  the 
great  river  Narmuda,  Lomasha  narrated 
to  him  the  accounts  of  all  the  sacred  and 
charming  Tirthas*  He  with  his  brothers 
then  visited  those   places  according  to  his 


desire   and  convenience.     He  gave  away 
to  the    Bramhanas    in  this    places  by  thou-  ' 
sands. 

Lomasha  said  >- 

18.  O  son  of  Kunti,  seeing  the  Vaidurja 
mountain  and  bathing  in  the  N armada,  one 
obtains  the  region  of  the  celestials  and  the 
kings. 

19.  O  foremost  of  men,  O  son  of  Kunti, 
this  is  the  junction  of  Treia  and  Kali  (ages); 
this  is  the  time  when  a  person  is  cleans^  of 
all  his  sins. 

20.  O  child,  this  is  the  place  where  Sary- 
ati  performed  his  sacrifices.  Kousika  (In- 
dra) with  Aswinas  appeared  here  in  their 
visible  froms  and  drank  the  Soma  (Juice). 

21.  The  greatly  ascetic,  the  descendant 
of  Bhri|:u,  was  filled  with  anger  against  In- 
dra. 'I  he  lord  Chyavana  paralised  Indra 
and  obtained  the  princess  Sukanya  as  his 
wife, 

Tndhisthira  said  *— 

22.  Whjr  the  exalted  chastiser  of  Paka, 
Indra»  was  paralised  and  the  great  ascetic, 
the  descendant  of  Vrigu  got  angry  against 
him  ? 

23.  O  Bramhana,  why  he  made  the 
Aswinas,  the  drinkers  oi  Soma^  O  exalted 
one,  narrate  all  this  to  me  in  detail. 

Thus  ends  the  hundred  and  twenty  first 
chapter,  the  history  of  Sukanya,  in  tha 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXXII. 
(TIRTHAYATRA  PARV A) ^Contin$s9d. 

Lomaslia  said  :— 

1.  O  descendant  of  Bharata,  the  son  of 
the  great  Rishi  Vrigu  was  Chyavana  by 
name.  That  greatly  effulgent  one  practised 
asceticism  near  the  yonder  lake. 

2.  O  Pandava,  O  king,  that  fipreatly 
powerful  one  sat  in  the  posture  called  Virm. 
He  remained  for  a  long  period  of  time  in 
this  one  posture. 

3.  O  king,  after  the  lapse  of  a  lon|r 
time  he  was  covered  with  an  ant-hill  which 
was  in  its  turn  covered  with  creepers. 
Crowds  of  ants  enveloped  him. 

4«  Covered  all  over  with  ants  and  look« 
ing  like  a  heap  of  earth,  that  greatly  intelli- 
gent one  performed  severe  austerities. 

5,  Then  after  the  lapse  of  a  long  time 
the  king  named  Sariati  came  to  &port  in 
this  charming  and  excellent  lake. 


VANA  PAKVA. 


183 


6.  O  descendant  of  Bharata,  with  him 
were  four  thousand  women,  all  wedded  to 
him.  There  was  also  with  him  his  daughter 
of  beautiful  brows,  named  Sukanya. 

7.  Surrounded  by  her  companions  and 
adorned  with  beautiful  ornaments,  she  came 
to  the  ant-hill  within  which  Vrigu's  son  was 
seated. 

8.  Accompained  by  her  maids,  she  began 
to  sport  there,  seeing  tlie  beautiful  scenery 
and  looking  at  the  large  trees  that  stood  in 
the  forest. 

9.  She  was  handsome,  she  was  young, 
she  was  amorous  and  she  was  frolicsome. 
She  began  to  break  the  trees  that  were  full 
of  blossoms. 

10.  The  intelligent  son  of  Vrigu  saw  her 
alone  without  her  maids.  Adorned  with  or- 
naments and  clad  in  one  cloth  she  was 
wandering  about  (in  the  forest)  like  a  flash 
of  lightning. 

11.  Seeing  her  sportine  in  the  lonely 
forest,  the  greatly  effulgent  Bramhana  Rishi, 
endued  with  the  ascetic  prowess,  was  filled 
with  desire, 

12.  He  addressed  that  blessed  lady,  but 
she  did  not  hear  him.  Then  Suk;^nya  saw 
the  eyes  of  Vrigu's  son  within  the  ant-hill. 

13.  Out  of  curiosity  she  lost  bcr  sense  ; 
and  saving  "  what  is  this,"  she  pierced  the 
eyes  with  a  thorn. 

14.  His  eyes  being  thus  pierced,  he  felt 
great  pain  and  became  very  angry.  He 
then  stopped  the  calls  of  nature  of  the  troops 
of  Sarj-iti. 

15.  Their  state  thus  becoming  deplorable, 
they  were  greatly  afflicted.  Seeing  this  the 
king  asked, 

16.  "Who  has  done  injury  to  the  illustri- 
ous son  of  Vri^,  who  is  old,  who  is  ever  en- 
gaged in  asceticism  and  who  is  of  wrathful 
temper  7 

17.  If  you  know  it,  tell  me  5)^*ithout  the 
least  delay.'*  Thereupon  all  the  soldiers 
said,  "  We  do  not  know  who  has  done  this 
harm  (to  the  Rishi). 

18.  Do  whatever  you  please  and  make 
a  searching  entjuiry  into  this  matter." 
Thereupon  that  king,  using  both  menace 
and  conciliation, 

19 — so.  Asked,  about  the  matter,  his 
friends.  But  they  could  not  tell  him  any- 
thing. Seeing  the  soldiers  in  great  sorrow 
on  account  of  their  great  distress  and  her 
father  agri-  eved,  Sukanya  thus  spoke, 
'*  While  roving  in  the  forest,  I  saw  some- 
lliiag  brilliant  within  the  ant«-hiU. 

'  21.  Believing  it  to  be  a  fire  fly,  I  pierced 
it  with  the  thorn."  Having  heard  this, 
Sarjati  immediateljTwent  to  the  ant-hill. 


22.  There  did  he  see  Vrigu's  son,  old  both 
in  years  and  asceticism.  'I'hat  ruler  of  earth 
then  with  joined  hands  prayed  thus  for  his 
favour. 

23.  '*Vou  should  pardon  me  for  what 
has  been  done  by  this  girl  out  of  igno- 
rance,'* The  son  of  Vrigu  Chyavana  then 
thus  spoke  to  that  ruler  of  earth, 

24—25.  "O  king,  this  one,  filled  with 
pride,  has  insulted  me  by  piercing  (my  eyes). 
Even  her,  endued  as  she  is  with  beauty  and 
devoid  of  all   sense  by  ignorance   and  tem- 

ftation, — even    this  daughter    of    yours, — • 
must  have  for  my  wife.     1  tell  you  truly,  I 
can  pardon  you  only  on  this  condition." 

26.  Having  heard  the  words  of  the  Rishi» 
Sarjati  without  pausing  for  consideration  at 
once  bestowed  his  daughter  on  the  high-* 
souled  Chyavana. 

27.  Having  received  that  maiden,  the 
exalted  one  was  pleased  (with  the  king). 
Having  obtained  the  Rishi's  grace,  the  king 
with  his  soldiers  then  went  to  his  own  city. 

28.  The  faultless  Sukan^^a  also,  having 
obtained  that  ascetic  for  her  husband,  began 
to  wait  upon  him  by  practising  asceticism 
and  observing  the  ordinances. 

29.  The  beautiful -featured  one,  that 
guileless  lady,  worshipped  Chyavana  and 
waited  up  onhis  guests  and  ministered  to 
the  sacred  fire. 

Thus  ends  the  hundred  and  twenty  second 
chapter,  the  history  of  Sukanya,  in  the 
Tirthayatra  of  the  Vana  Pa/va, 


CHAPTER   CXXIII. 
(TIRTHAYATRA  PARWA)'--Continued 

Lomasha  said  :— 

1.  O  king,  once  on  a  time,  the  (two) 
celestials  the  Aswinas  saw  Sukanya,  when 
she  had  bathed  and  when  she  had  no  clothes 
on  her  person. 

2.  Having  seen  that  charming  damsel 
who  resembled  a  daughter  of  the  celestial 
king,  the  liorse-born  Aswinas  came  to  her 
and  thus  spoke  to  lier. 

3.  "  O  lady    of   Upering    thighs,  whose 
daughter  are  you  7    What  are  you  doing  in 
this  forest  ?     O    blessed  one,  O    beautifu 
damsel,  we  desire  to  know  this.    Therefore 
tell  us." 

4.  Thereupon  Sukanya  filled  with  bash- 
fulness  thus  spoke  to  those  foremost  of  celes- 
tials," *'I  am  the  daughter  of  Sarjati,  and  I 
am  the  wife  of  Chyavana/' 


'1 84 


WAllAtiUAi^AtA. 


5.  Aswinas  then  again  spoke  to  her  with 
Smiles,  "  O  auspicious  one,  why  has  your 
jather  bestowed  you  on  a  man  who  is  verg- 
ing on  death  7 

6.  O  timid  one,  you  shine  in  this  forest 
like  the  flashing  ligfhtning.  O  beautiful 
lady,  we  have  never  seen  any  one  like  you 
even  in  the  celestial  region. 

7.  O  blessed  one,  unadorned  with  orna- 
ments and  unclad  in  beautiful  robes  as 
you  are,  you  beautify  the  forest  more  by 
your  unadorned  beauty. 

8.  O  lady  of  fauldess  limbs,  you  cannot 
(however)  look  so  beautiful  besmeared 
as. you  arc  with  mud  and  dirt  as  you  would 
if  adorned  with  ornaments  and  clad  in 
gorgeous  costume. 

9.  O  auspicious  one,  becoming  such  why 
do  you  serve  a  decrepit  old  husband, — one 
that  has  become  incapable  of  realising 
pleasure* 

10.  O  lady  of  sweet  smiles,  one  who  is 
incapable  of  protecting  and  supporlioig  you  ? 
Therefore  abandoning  Chyavana,  accept 
pne  of  us  as  your  husband. 

It.  Making  up  your  mind,  invite  your 
husband  (from  among  us  two).  Do  not 
spend  your  3'outh  uselessly."  Having  been 
thus  addressed,  Sukanya  thus  spoke  to  the 
celestials, 

12.  ."  I  am  devoted  to  my  husband  Chya- 
vana. Do  not  entertain  any  doubts  about 
It."  To  her  again  they  spoke  thus,  *'  We 
two  are  the'  celestial  physicans. 

13.  We  shall  make  your  husband  young 
and  hadsome.  Then  from  among  us  three, 
3'ou  shall  select  one  of  us  as  your   husband. 

14.  O  blessed  one,  promising  this,  bring 
your  husband  here.  O  king,  she  went 
at  ih^ir  word  tO  Vrigu's.son, 

15.  And  told  the  son  of  Vrigu  what  the 
two  celestials  had  said.  Having  heard  this, 
Chyavana  said,  '*  Do  it." 

,  16.  Having  obtained  her  husband's:  per- 
fnission,  she  came  (back  to  Aswinas)  and 
said,  '*"13o  it."  Having  heard  her  words, 
the  Aswinas  did  it. 


20— 2T.  They  then  all  said  to  her 
"O  blessed  lady,  O  fortunate  one,  O  beau- 
tiful damsel,  chpse  one  of  us  as  your  hus- 
band. O  beautiful  featured  lady,  sefcct  him 
for  your  husband  wlio  niay  be  tiked  by 
you."  But-  seeing  them  all  of  the  same 
appearance, 

22.  She  paused  and  pondered.  At  last 
she  ascertained  who  was  her  husband  and 
selected  him.  Having  obtained  his  wife  and 
the  beauty  that  he  desired,  Chyavana, 

23.  Of  exceeding  prowess,  cheerfully 
spoke  these  words  to  the  horse-bom  deities. 
•*  Since  being  an  old  man  I  have  obtained 
from  you  youth  and  beauty  and  also  my 
wife, 

24.  *  I  shall  make  you  two  the  drinkers 
of  the  Soma  juice  even  in  the  presence  of 
the  king  of  tne  celestials." 

25.  Having  heard  this,  the  two 
(Ashwinas)  cheerfully  went  to  heaven. 
Chyavana  and  Sukanya  also  passed  happily 
their  days  like  (two)  celestials. 

Thus  ends  the  hundred  and  twenty *third 
chapter t  the  history  of  Sukanya  in  the 
Tirthayatra  of  the   Vana  Parva, 


T         > 


17,  They  then  thus  spoke  to  that  prin- 
cess, •*  Lfit  your  husband  enter  into  water. 
Thereupon  C  hay  vana  with  the  desire  of 
becoming  harvdsome  soon  entered  the 
water.  ^ 

18.  O  king;  the  two  Ashwinas  also  en- 
tered into  the  lake^  A  few  mintKes  after 
they  all  came  out  from  the  lake, 

ig.  Becoming  exceedingly  beautiful,, 
young  and  wearing  brilliant  ear-rings,  all 
assuming  the  same  appearance  delightful 
to  the  heart. 


CHAPTER    CXXIV. 
(TIRTHAYATRA  PARV A)-'ContinHed. 

Lomaslia  said  :— 

1.  Thereupon  hearing  that  Ch>'avan-i 
had  been  turned  into  a  youth,  Sarjati« 
becoming  very  much  pleased »  came  with  his 
troops  to  the  hermitage  of  the  son  of 
Vrigu. 

2.  He  ^w  Chyavana  and  Sukanya  like 
two  celestial  children.  Sarjati  with  his  wife 
was  as  pleased  as  he  would  have  been,  if  he 
had  acquired  the  whole  earth. 

3.  The  ruler  of  earth  together  with  his 
wife  was  received  honourably  by  those  salnts« 
The  king  seated  himself  near  the  ascetic  and 
entered  into  a  delightful  conversation-  of  an 
auspicious  kind. 

4.  O  king,  the  son  of  Vrigu  thus  spok^ 
to  that  ruler  of  worlds  these  words  of  a 
soothing  nature,  '*  O  king,  I  shall  perform 
your  sacrifice.  Let  the  necessary  articles 
be  procured,** 

5.  Thereupon  th^  ruler  of  earth,  Saryati 
was  exceedingly  delighted.^  O  great  king, 
he  expressed  his  approbatbti  ol  the  pf\)« 
posal  made  by  Chyavana. 

6.  On  an  aospidotis  day,  suitable  lor  tfa9 
comiTien«em«nt  of  a  sacrificial  ceremony. 
Sarjati  ordered  the  erection  o£  an  exceOent 
sacrificial  shiane.  He  then  splendidly  hif 
nished  it  with  aA  desirable  (hings. 


VANA   PaRVA, 


185 


7.  O  kingf,  Chynvana,  the  son  of  Bhrigu 
performed  his  sacrifice.  Hear  the  wonder- 
lul  events  which  happened  at  that  spot. 

8.  Chyavana  took  up  some  Soma  juice* 
so  that  he  mig^ht  offer  it  to  the  Aswinas 
who  are  the  physicians  to  the  celestials. 
Wlien  he  was  going  to  offer  it,  Indra  pre- 
vented him. 

Indra  said  :— 

9.  These  two  (Ashwinas)  in  my  opinion 
have  no  right  to  receive  an  offering  of  the 
Soma  juice  ;  they  are  the  physicians  to  the 
celestials.  As  such,  they  arc  prevented 
(from  receiving  it). 

Chyavana  said:— 

10.  O  Indra,  these  two  are  of  great 
energy,  they  are  high-souled,  beautiful  and 
handsome,  they  have  made  me  eternally 
young  like  a  celestial. 

11.  Why  should  you  and  thd  other 
celestials  have  a  right  to  the  Soma  juice 
and  not  they  ?  O  lord  of  the  celestials,  O 
Purandara,  know  that  the  Aswinas  are  also 
celestials. 

Indra  said  :— 

12.  These  two  are  physicians,  and  as 
such  they  are  but  servants.  Assuming 
various  forms  at  pleasure,  they  roam  about 
the  world  of  the  mortals.  How  can  they 
claim  the  Soma  juice  ? 

Lomaslia  said  :— 

13.  When  these  words  were  said  by  the 
king  of  the  celestials,  the  5on  of  BhriG^u 
(Chyavana)  did  not  heed  them  ;  and  he 
took  up  the  offering  of  (the   Soma), 

14.  Having  seen  that  he  was  about  to 
take  up  an  excellent  portion  of  Soma  to  offer 
it  to  the  Aswinas,  the  destroyer  of  Vala 
Indra)  thus  spoke  to  him, 

15.  "If  you  take  up  the  Soma  to  offer 
it  to  those  two  celestials,  I  shall  hurl  at  you 
my  fearful  thunder  which  is  superior  to  all 
existing  weapons.*' 

16.  Having  been  thus  addressed,  the  son 
of  Vrigu  smilingly  looked  at  Indra,  and  he 
then  took  up  in  due  form  some  excellent 
Soma   juice  to  offer  it  to  the  Aswinas. 

17.  The  husband  of  Sachi  (Indra),  then 
hurled  at  him  the  fearful  thunder.  When 
he  was  about  to  hurl  it,  the  son  of  Vrigu 
paralised  it. 

f  8.  Having  paralised  hi^  arms,  Chya- 
vana recited  sacred  hymns  and  mad6 
offerings  to  the  fire.  ThAt  greatly  effulgent 
one,  having. gained  his  object  tried  to  kilt 
the  celestial  (ladra). 

24 


j  19.  Thereupon  that  Rishi  created,  by  his 
ascetic  power,  a  great  Asura  of  huge  body 
and  exceeding  prowesss,  named  Mada. 

20.  His  body  was  incapable  of  being 
measured  by  the  Suras  atid  the  Asuras. 
His  mouth  was  fearful  ;  it  was  of  huge  size 
with  teeth  of  sharpened  ends. 

21.  One  of  his  jaws  rested  on  earth  and 
the  other  stretched  to  heaven.  He  had  four 
fangs  extending  as  far  as  one  hundred 
Vojonas* 

22.  His  other  fangs  extended  as  far 
as  one  hundred  Voj'onas.  They  looked  like 
th^  towers  on  a  palace.  They  might  be 
likened  to  the  ends  of  spears. 

23.  His  two  arms  were  like  two  hills. 
They  were  of  equal  bulk  and  extended  ten 
thousand  Vojonas.  His  two  eyes  resembled 
the  sun  and  the  moon,  and  his  countenance 
looked  like  the  great  fire  at  the  universal 
dissolution. 

24.  He  was  licking  his  mouth  with  his 
tongU3,  which  like  lightning  knew  no  rest. 
His  mouth  was  open  and  his  glance  was 
fearful.  It  appeared  as  if  he  would  forcibly 
swallow  up  the  world. 

25.  He  rushed  upon  Satakratu  (Indra) 
with  the  intention  ot  devouring  that  deity. 
The  worlds  resounded  with  the  loud  and 
fearful  roarings  of  that  Asura 

Thus  ends  the  one  hundred  ivfenty-fourth. 
chapter^  the  history  of  Sukanya,  in  the 
Tirithayatra  of  the  Vana  Parva. 


CHAPTER     CXXV, 
(TIRTHAYAtRA  PARVA)— Couti^tued. 

Lomasha  said  :— 

1.  Having  seen  the  fearful-faced  Mnda, 
coming  with  open  mouth  like  death  himself 
with  the  intention  of  devouring  him,  the 
diety  Satakratu  (Indra). 

2.  Licked  the  corner  of  his  mouth  when 
his  arms  were  paralised.  Being  afflicted 
with  fear,  the  celestial  king  thus  spoke, 

1.  O  son  of  Bhrigu,  O  Brahmana,  I  truly 
tell  you  that  from  this  day  tVjc  two   Aswinas 
will    be  entitled  to  receive  the  Soma  juice*  • 
Therefore  be  merCif til'  to  me. 

,  4.  O  Brahmana  Rishf,  your  attempts 
can  never  be  futile.  Let  this  be  the  riile. 
I  know  your  act  can  never  be  in  vain. 

5,  O  son  of  Bhrigu,  these  two  Aswinas 
are  now  entitled  to  drink  the  Soma  Juice  as 
you  have  made  them  to-day.  O  son  of 
Bhrigu,  I  have  done  it  to  spc^ead  tlie  lame 
of  your  powers. 


iS6 


MAHA9HAKATA. 


6.  My  object  was  to  spread  the  famo  of 
the  father  ol  Sukanya  all  over  the  world. 
It  has  been  done  by  me,  so  that  your  fame 
in^y  spread. 

7.  Tberefore  be  merceful  to  m^.  Let  it 
^  as  you  desire."  Havuig  been  thus  ad- 
dressed by  Indra,  thn  high  souled  son  of 
Bhrigu 

8.  Wa5  soon  appeased  ;  and  he  set  free 
Purand^ra  (Indr^).  O  king,  that  mighty 
Rishi  distributed  Mada  and  put  it  picce- 
in^l  in  drinks,  in  women, 

9.  In  gambling  and  in  the  field  of 
sports.  This  Mada  was  formerly  created 
a^ain  and  aeain-  Having  thus  thrown  away 
Mada,  he  adored  Indra  with  Soma, 

10.  He  then  assisted  that  king  (Sarjati^ 
to  perform  sacrifices  to  all  the  celestials  to- 
gether with  the  Aswinas.  That  foremost 
of  spo^kkers  thus  spread  his  fame  all  over 
the  world,  ^ 

11.  O  king,  he  then  happily  lived  with 
bis  k)ving  wife  Sukanya  in  the  forest.  This 
is,  O  king,  his  lake  resounding  with  the 
voice  of  the  birds. 

12.  You  must  with  you  brothers  offer 
oblations  here  to  the  Pitrisand  the  celestials. 
O  ruler  of  earth,  O  descendant  of  Bharata, 
having  seen  it  and  Sikataksha, 

13.  You  should  then  go  to  the  Saindava 
forest  and  see  many  artificial  rivers  there. 
Q  great  king,  you  should  touch  the  waters 
of  all  the  currents  there, 

14.  And  then,  O  descendant  oi  Bharata, 
tittering  the  mantras  of  Sthanu,  you  will 
attain  to  ascetic  success.  O  foremost  of 
men,  it  is  the  time  of  junction  between 
Treta  and   Dapara  Yugas. 

15.  O  son  of  Pritha,  by  seeing  ft,  one  is 
cleansed  of  all  his  sins.  Perform  your  obla- 
tions here  in  this  place  which  is  capable  of 
destroying'all  sins. 

16.  Yonder  is  the  Archill  hill,  in- 
habited by  cultured  nnen.  Fruits  of  all 
seasons  grow  here  at  all  limes  and  the 
streams  run  for  ever.  It  is  an  excellent 
place. 

17.  O  Yudhisthira.  there  are  many 
cavemsi  hero  of  various  lornis  made  by 
tke  celestials.  This  is  the  Tiriha  of  the 
moon,  and  U  is  surrounded  on  all  sul^  by 
the  Rishia.  who  are  the  Vaisyas,  the 
Valkhilyas,  the  Pavakas  and  the  V^juvak- 
bas. 

1 8.  There  are  three  p^aks  and  three  s^  - 
red  springs ;  you  may  walk  round  th^in  all 
one  by  one  ;  you  can  perform  your  oblation  s 
at  pleasure 

19.  O  king  of  kings  O  ruler  of  n)en» 
Santuiiu,  Sanaka,  and  Nara  4nd  Narayana^ 


have   obtained   eternal    regions    from   this 
place. 

20.  O  Yudhisthira,  here  didthe  Pitris,  the 
celestials  and  the  great  Rishis  always  lie 
down.  They  all  performed  asceticism  on  the 
Archika  mountam.     Perform  sacrifice  here. 

21 .  O  king,  here  did  they  cook  charu 
(rice  with  milk)  with  the  Rishis  ;  here  is  also 
the  yamuna  of  everlasting  current  where 
Krishna  engaged  himself  in  asceticism. 

22.  O  son  of  Pandu,  O  chastiserof 
foes,  the  twins,  Bhimasena  and  Krishna 
(Draupadi)  and  all  of  us  will  accompany 
you  to  this  spot, 

23.  O  ruler  of  men,  this  is  the  sicred 
spring  of  Indra  where  Dhata,  Vidata  and 
Varuna  rose   upwards. 

24.  O  king,  here  do  they  live  observing 
forbearance  and  practising  the  greatest 
virtue.  This  excellent  and  auspcious 
mountain  is  fit  for  kind  and  camliJ 
persons. 

25.  This  is  that  Jamuna^  O  king  wliich 
is  frequented  by  the  great  Rishis, — the  scene 
of  many  sacrifices, — it  is  holy  and  it 
destroys  all  fear  of  sin. 

26.  O  son  of  Kunti,  here  did  the  great 
bow* man,  king  Mandhata,  himself  perform 
sacrifices,  so  did  also  Somoka,  the  son 
of  Sahadeva,  that  foremost  of  all  boon* 
givers. 

Thus  ends  the  hundred  and  twenty-fith 
chapter,  the  history  of  Sttkanya  in  thf 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXXVI. 
(TIRTHAYATRA  PARVA).— C<m/t«ii#.^. 

Yudhisthira  said  :— 

1.  O  great  Brahmana,  how  was  bom 
that  excellent  king,  that  foremost  of  mon* 
archs,  the  son  of  Yuvanashwa^  Mandhata, 
celebrated  over  the  three    worlds  ? 

2.  Here  did  that  immeasurably  efful- 
gent one  attain  to  the  highest  regal  power, 
for  all  the  three  worlds  were  as  mudi  under 
his  rule  aS  they  were  under  tiiat  of  the  hi^- 
souled   Vishnu  7 

3.  I  am  desirous  to  hear  all  about  the 
life  and  achievments  of  that  iatfiUigeat 
king.  I  should  also  like  to  hear  wlien  and 
how  hiB  oame  became  Mandhata,  bolonging 
as  it  did  to  the  greatly  effvtgent  Indra,-* 
and  how  that  matchlessly  powerful  heit>  was 
bom  ; — >tou  are  greatly*  skiiled  in  the  ftrt 
of  narrating  aU  events,  (narrate  all  this  lome 


YANA  PARVA. 


1«7 


Loniaslia  said.— 

4.  O  king,  hear  with  attention  how  the 
name  of  Mandhata,  that  high-souled  king, 
came  to  be  famous  all  over  the  world. 

5.  The  king  Juvanashwa  was  born  in 
the  race  of  Ikshwaku.  O  ruler  of  earth,  he 
performed  m^ny  sacrifices  in  which  Dak- 
shihas  (gifts)  were  large. 

6.  That  foremost  of  allCvirtuous  men, 
performed  one  thousand  horse-sacrifices. 
He  also  performed    m«iny    other    sacrifices 

in  which  Dakshinas  were   in   abundance. 

» 

7.  But  that  royal  sage  had  no  son  and 
therefore  that  high-souled  and  ^real^  vow- 
observing  king  nrade  over  to  his  mmisters 
the  duties  of  tne  state  and  went  to  live  in 
the  forest. 

8.  That  high-souled  king  devoted  him- 
self to  the  pursuits,  enjoined  in  the  Sastras  ; 
and  one  aay,  O  king,  that  monarch  was 
much  afflicted  with  observing  a'fast. 

0 — II.  He  was  suffering  from  the  pangs 
of  hunger,  arid  hb  inner  som  seemed  perched 
with  thirst.  He  then  entered  the  hermitage 
of  Bhrigu.  O  king*  of  kmgs,  on  that  very 
night,  the  great  Rishi,  who  was  the  delight 
of  Bhrigu's  race,  had  performed  a  religious 
ceremony  with  the  object  of  getting  a  son 
bom  to  Soifdamini.  A  large  vessel  was 
there  filled  with  water  which  Was eonsecreted 
with  mantra  and  which  had  been  previously 
deposited  there.  The  water  was  endued 
with  the  virtue  of  making  the  wife  of 
Soudamini  conceive  a  son  equal  to  Indra. 

12.  Having  been  much  fatigued  by 
keeping  up  nights,  those  great  Rishts  placed 
that  j  ir  on  the  altar  and  went  to  s!e  ;p. 

13.  The  king  was  suffering  from  thirst, 
his  palate  was  dry  and  he  was  eagerly 
looking  for  water.  Entering  the  hermitage, 
greatly  tired  as  he  was,  he  asked  for  water. 

14.  With    fatigue  and    with   a  perched  1 
throfW,  he  cried    in  a  feeble    voice  which  re-  | 
sembled  like  fhe  inarticulate  notes  of  a  bird. 
Therefore  none  heard  his  voice. 

15.  Thereupon  the  king,  seeing  the  jar 
fflled  with  water,  quickly  ran  towards  it. 
He  drank   the  water  and  put  the  jar  down. 

16.  That  intelligent  king,  who  was  very 
thirsty,  drank  that  cool  water;  his  thirst 
bcffvg  quenched  he  became  greatly  happy. 

I7«  Those  ascetic  Rishis  then  awoke 
from  their  sleep  aitd  b3A  of  them  tJiw  that  the 
water  of  the  jar  was  gone. 

iS.  They  assembled  all  together  and 
a^ked  one  another  who  had  done  this. 
Then  YuvaUashya  to'd  the  truth  saying, 
••It  was  done  by  me." 


10.  The  illustrious  son  of  Bhrigu  then 
saicl  to  him,  'Tt  w»s  not  proper.  This  Was 
kept  with  the  object  that  a  son  may  be  born 
to  you.     It  was  endued  with  ascetic  virtue. 

20t  Having  performed  severe  asceticism, 
I  infused  the  virtue  of  my  religious  acts  in 
this  water,  so  that  a  son  might  oe  born  to 
you.  O  royil  sage,  O  greatly  powerful 
one, 

21.  A  son  would  have  been  born  to  you 
who  would  have  been  greatly  strong, 
courageous,  endued  with  the  prowess  of 
asceticism  and  who  by  his  might  would 
have  even  sent  Indra  to  the  abode  of 
Yama, 

32.  O  king,  it  was  thus  that  this  wat6r 
was  prepared  by  me.  By  drinking  this 
water,  O  king,  you  have  done  what  was  not 
proper. 

23.  It  is  impossible  now  to  turn  back 
the  incident  which  happen^.  What  you 
have  done  was  certainly  ordained  by 
Fate. 

24—26.  O  great  king,  as  you,  being  very 
thirsty,  have  drank  the  water  prepared  with 
sacred  hymns  which  was  fillea  with  the 
virtue  of  tny  religious  labours,  you  must 
bring  forth  out  of  your  own  body  a  son  as 
described  above.  We  shall  perform  for 
your  sake  a  sacrifice  of  wonderful  effect,  so 
that  you  will  bring  forth  a  son  equal  to 
Indra.  You  will  not  feel  any  pain  at  the 
lime  of  the  delivery. 

27.  When  one  hundred  yean  passed 
away,  a  son,  as  ef'fulgent  as  the  sun,  came 
out  by  riving  the  left  side  of  that  high- 
souled  king. 

28.  The  the  greatly  effulgent  child  came 
out,  but  king  Yuvanashwa  did  not  die, — it 
was  no  doubt  a  great  wonder. 

29.  Then  greatly  effulgent  Indra  cam* 
there  with  the  desire  of  seeing  him.  There- 
upon the  celestials  asked  Indra,  '*What  is  td 
be  sucked  by  this  boy  ?" 

30.  Then  Indra  gave  his  own  fore  finger 
into  his  mouth  (to  suck),  and  the  wielder  of 
thunder  said,  "he  will  suck  me." 

31.  Thereupon  the  dwellers  of  heaven 
with  Indra  gave  him  the  name  **AfaHdhat{d, 

32.  Having  sucked  the  fore-finger  of 
Indra,  he  became  greatly  strong,  and  he 
grew  to  be  thirteen  £ubits< 

33.  O  great  king,  the  whole  of  the 
sacred  learning  together  with  the  holy 
science  of  arms  wa»  acquired  by  that 
greatly  intelligent  boy  by  the  mimplpand 
unassisted  power  of  his  thought. 

34— jcf.  O  descencfanl  of  Bhar^fa,  the 
bow,  celebrated  2III  over  thf  world  hy  th* 
n«me  of  AJagata  a«d  a  large  numoer  &{ 


iS8 


mahabuaratA. 


arrows  made  of  horn,  also  an  iupenetrable 
armour y  all  came  to  him  on  the  same  day. 
He  was  installed  on  the  throne  by  Indra 
himself,  and  he  then  conquered  the  three 
worlds  in  righteous  way,  as  once  Vishsnu  did 
by  three  steps. 

36.  The  wheel  of  that  high-souled  king's 
car  was  irresistible  in  its  course.  Gems 
and  jewels  came  to  that  royal  sage  of  their 
own  accord. 

37.  O  ruler  of  earth,  this  is  the  r^ion 
which  (once)  belonged  to  him.  It  abounds  in 
^eat  wealth.  He  performed  may  sacrifices 
m  which  gifts  were  in  abundance. 

38.  O  king,  that  great,  powerful  and 
immeasurably  effulgent  king  erected  many 
sacred  piles  and  performed  greatly  pious 
deeds,  by  which  he  obtained  the  privil^e 
of  sitting  at  Indra's  side. 

39.  That  intelligent  king  conquered  and 
ruled  with  virtuous  laws  the  earth  with 
cities  and  with  the  sea,  the  abode  of  gems. 

40.  O  great  king,  the  sacrificial  grounds 
prepared  by  him  were  to  be  found  all  oyer 
the  earth.  There  is  not  a  single  spot  which 
is  not  marked  with-it. 

41.  O  great  king,  that  greatly  powerful 
king  is  said  to  have  given  away  to  the 
Brahmanas  ten  thousand  Padmas  Bxxd  kine. 

42.  When  there  was  a  draught  exten- 
dincf  for  twelve  years,  disregarding  the 
wi elder  of  thunder,  he  caused  ram  to  fall  for 
the  growth  of  crops. 

43.  The  greatly  powerful  king  of 
Gandhara,  bom  in  the  Lunar  dynasty,  was 
terrible  like  the  roaring  clouds.  Those  that 
foolishly  attacked  him  with  arrows  were 
immediately  killed  by  him. 

44.  O  icing,  that  intelligent  king  pro- 
tected the  four  orders  of  the  people,  and  by 
virtue  of  his  asceticism  and  religious  ntes  the 
world  was  kept  from  harm  by  that  greatly 
powerful  king. 

45.  This  is  the  place  where  he,  as 
effulgent  as  the  sun,  performed  sacrifices  to 
the  celestials.  \jooV  at  it.  Yonder  it  is  in 
the  middle  of  Kurukshelra. 

46.  O  ruler  of  earth,  I  have  thus  narra- 
ted to  you  all  the  great  history  of  Mandhata, 
the  manner  in  which  he  was  bom, — ^a  birth 
which  was  surely  wonderful." 


ishampayana  said  :— 

47.  O  descendant  of  Bharata,  having 
been  thus  addressed  by  the  great  Rishi 
Lomasha,  the  son  of  Kunti  (Yfidhisthira) 
asked  other  questions  about  Sorooka. 

Thus  ends  the  hundred  and  ivtenfy  sixfh 
chapter^  the  history  of  Mandhata,  in  the 
Tirthojtatra  of  the  Vatta  Parva, 


CHAPTER    CXXWII.  ^ 
(TIRTHAYATRA  PARV A.y-Continusd. 

Yndhisthira  said :— 

1 .  O  foremost  of  speakers,  what  was  the 
prowess  of  the  king,  Somoka.  1  desire  to 
hear  an  exact  account  of  his  achievements 
and  prowess. 

Lomasha  said  :— 

2.  O  king,  O  Yudhisthira,  there  was  a 
virtuous  kinp^,  named  Somoka.  He  had  one 
hundred  wives, — all  suitably  matched  to 
him. 

3.  Though  a  long  perio<j  of  time  passed 
away  and  though  he  took  g^eat  care,  yet  be 
could  not  succeed  in  getting  a  son. 

4.  One  da^^  when  he  had  (already) 
grown  old,  he  tried  every  means  to  have  a 
son  ;  and  (at  last)  a  son  was  bom  to  him  by 
one  of  that  one  hundred  wives.  He  was 
named  Janta. 

5.  O  king,  all  those  mothers  sat  round 
their  son  ;  and  every  one  of  them  gave  him 
such  objects  as  might  give  him  enjoyments 
and  pleasure. 

6.  One  day  an  ant  stung  the  boy  at  bis 
hip,  and  the  boy  screamed  out  on  account 
of  the  pain  caused  by  the  stiirg. 

7.  The  mothers  were  greatly  destressed 
to  find  the  child  stung  by  the  ant ;  and  they 
stood  round  him  and  began  to  cry  as  loudly 
as  the  boy. 

8.  When  he  was  seated  with  his  minis- 
ters and  his  family  priest  that  ruler  of  earth 
suddenly  heard  that  great  screaming  (of 
the  women). 

9.  The  king  sent  for  information  as  to 
what  it  was  about.  And  the  royal  usher 
then  explained  to  him  what  had  happen* 
ed  to  his  son. 

10.  Somaka  rose  with  his  ministers  and 
hastened  towards  the  female  apartments. 
O  chastiser  of  foes,  on  going  there,  be  coa« 
soled  his  son. 

11.  Having  comforted  his  son  and  come 
out  from  tlie  female  apartments,  the  king 
sat  down  with  his  family  priest  and  mi* 
ntsters. 

Somoka  said:— 

11.  Fie  on  having  t^ne  son  I  I  woold 
rather  be  a  sonless  man.  To  all  beings, 
liable  as  they  are  to  diseases,  it  is  but  a 
trouble  to  have  only  one  son. 

13.  O  Bramhana,  O  lord,  with  the  in* 
tention  of  getting  sons,  I  married  all  these 
one  hundred  wives  after  carefully  examining 
them  whether  they  were  suitable  to  roc.  But 
they  have  none. 


VANA    PARVA. 


189 


14.  HavHiff  tried  every  means  and  put 
forth  great  efforts  they  have  (at  la^t)  given 
birth  to  this  one  single  son^  Janta.  What 
greater  grief  can  there  be  than  this  I 

15.  O  excellent  Bramhana,  I  am  grown 
old  in  years,  and  so  are  my  wives.  This 
only  one  son  is  like  the  breadth  of  their 
nostrils  ;  so  is  he  to  me. 

16.  Is  there  any  such  (religious)  cere- 
mony by  celebrating  which  one  may  get  one 
hundred  sons  7  Tell  me  whether  it  is  great 
or  it  is  small,  whether  it  is  easy  or  it  is 
difficult  to  perform. 

Bitwija  said  :— 

17.  There  is  a  ceremony  by  which  a 
man  may  get  one  hundred  sons,  O  Somoka, 
if  you  are  able  to  perform  it,  (then  tell  me)  ; 
I  shall  explain  it  to  you  7 

Somoka  said  i-^ 

18.  Whether  it  is  a  good  or  an  evil  deed, 
you  may  consider  that  the  ceremony  by 
which  one  hundred  sons  may  be  born  as 
already  performed,  O  exalted  one,  explain 
it  to  me. 

Bitwija  said  ;— 

19.  O  king,  I  shall  perform  this  sacrifice, 
but  you  must  sacrifice  in  it  your  son  Janta. 
Then  one  hundred  handsome  .sons  will  be 
born  to  you. 

20 — 21.  When  Janta's  fat  will  be  put 
into  the  fire  as  an  ofiferin|^  to  the  celestials, 
the  mothers  your  wives  will,  have  to 
take  a  smell  of  that  smoke.  And  thus 
they  would  give  birth  to  a  number  of 
courageous  and  strong  sons.  Janta  also  wHl 
again  be  born  in  the  womb  of  his  (former; 
mother.  On  his  back  there  will  appear  a 
mark  of  gold. 

Thus  ends  the  hundred  and  twenty^ 
seventh  chapter,  the  history  of  Janta  in 
ike  Tirthayatra  of  the  Vana  Parva. 


CHAPTER  CXXVin. 
(TIRTHAYATRA  V KK\ K)-Continued. 

Somoka  said  :— 

1.  O  Bramhana,  whatever  is  to  be  per- 
formed, do  exactly  as  it  is  necessary.  I 
desire  to  get  a  number  of  sons ;  I  shall  do 
all  as  asked  by  you. 

IfOmasha  said :— 

2.  Thereupon  he  performed  that  sacri- 
fice in  which  Janta  was  offered  as  a  vic- 
tim. But  the  mothers  out  of  affection  for- 
cibly dragged  the  son. 


3.  They  cried,  "Alas  !  Oh  !  •'  And  they 
were  affected  with  great  ^rief,  and  they 
caught  hold  of  Janta  by  his  right  hand  and 
wept  peteously. 

4-76.  But  the  Ritwija  held  the  boy  by 
the  right  hand  and  pulled  him.  Like  female 
ospreys  they  screamed  in  agony.  But  the 
priest  dragged  the  boy,  killed  him  and  in 
due  form  made  an  offering  of  his  fat.  O 
descendant  of  Kuru,  while  the  fat  was  mad« 
an  offering  (to  the  sacrificial  fire)  the,  ag- 
grieved mothers  smelt  its  smell,  and  they  all 
suddenly  fell  on  the  ground.  Then  all  those 
beautiful  women  conoieved. 

7.  O  king,  O  descendant  of  Bharata,  at 
the  end  of  the  tenth  month,  full  one  hun- 
dred sons  were  born  to  Somoka. 

8.  O  king,  Janta  became  the  eldest  son 
and  he  was  born  of  his  former  mother.  He 
became  the  most  beloved  of  all  those  women; 
but  not  so  were  their  own  sons. 

9.  He  had  that  golden  mark  on  his 
back;  and  among  all  those  one  hundred 
sons,  he  was  superior  to  all  in  every  thing. 

10.  Then  that  great  preceptor  of  Somoka 
died, — so  did  Somoka  also  after  sometime. 

11.  He  saw  his  priest  being  grilled  in  a 
terrible  hell.  He  then  asked  him,  **0  Brama 
hana,  why  are  you  being  grilled  in  this 
hell  I 

12.  Thereupon  the  preceptor,  greatly, 
being  grilled  in  the  (hell  fire;  thus  spoke  to 
him,  "O  king,  it  is  the  result  of  my  perform- 
ing your  sacrifice." 

13.  Having  heard  this,  that  royal  sage 
thus  spoke  to  the  god  of  justice?  "I  shall 
enter  (this  fire).  Set  free  my  priest.  This 
greatly  exalted  man  is  grilled  in  the  hell 
fire  on  my  account. 

Dharmaraja  said  :— 

14.  O  king,  O  foremost  of  speakers,  one 
cannot  suffer  or  enjoy  for  another  person's 
acts.  These  are  the  fruits  of  your  acts. 
See  them  here. 

Somoka  said  :— 

15* — 16«     I  do  not  desire  to  go  to  the  re- 

S'on  of  bliss  without  this  Bramhana  here. 
Dharmaraja,  I  desire  to  live  with  him. 
O  ^od,  my  act  is  identical  with  that  done 
by  him,  and  therefore  the  fruits  of  our  acts 
must  be  the  same. 

Dharmaraja  said— : 

17.  O  king,  if  this  be  your  wish,  then 
taste  with  him  the  fruits  of  that  act,  as  long 
as  he  is  to  do.  After  that  you  wiJl  obtain 
the  blessed  state. 


190 


MAHABtlARATA. 


Lomashas&id:— 

t8.  That  lotus-eyed  king  did  all  that 
(was  asked  by  Dharmaraja).  When  his 
sins  were  washed,  he  w^  made  free 
#ith  hts  preceptor. 

ig.  6  king,  thai  lover  of  his  preceptor 
secured  for  his  preceptor  by  his  meritorious 
^cts  all  those  blessings  to  wx  ch  he  was 
entitled. 

30.  Thb  is  his  sacred  hermitage,  situat- 
ed before  us.  The  man  who  passes  six 
nights  here  with  controlled  passions  obuins 
the  blessed  state. 

21.  O  king  of  kmgs,  O  perpetuator  of 
the  Kuru.race,  being  free  from  excitement 
and  controlling  our  passions,  we  must  spend 
six  nights  here.    Therefore  be  ready. 

Thus  ends  the'hnndred  and  twenty  eighth 
chapter,  the  history  of  Janta^  in  the  Tir- 
thayatra  of  the    Vana    Farva. 


CHAPTER    CXXI  X, 
(TIRTHAYATRA  FARVA),— Continued. 

Loxnasha  said  :— 

1.  O  king,  here  did  Prajapati  himself 
perform  a  sacrifice  in  the  days  6f  yore.  It 
was  called  Ishtikrita  which  occupied  one 
thousand  years. 

2.  The  son  of  Nabhaga,  Aurvirasha,  per- 
formed a  sacrifice  near  the  yumuna  in 
which  he  gave  away  ten  padtnas  (of  gofd 
coins)  to  tne  Sadangas. 

3 — 4,  O  son  of  Kimti,  he  obtained  the 
greatest  success  by  his  sacrifices  and  asceti** 
dsm  ;  this  is  the  place  where  the  king  of  all 
kings,  the  immeasurably  powerful  Yavatt, 
the  son  of  Nahusha,  performed  his  sacrifices. 
He  competed  with  uidra  and  he  performed 
his  sacFiiices  here. 

5.  Behold  how  the  ground  is  studded 
with  places  for  sacrificial  altars  of  all  sorts- 
(Behold),  the  earth  appears  as  if  she  is 
sinking  under  the  preasure  of  Yayati's  good 
works. 

6.  Here  is  the  Samee  tree  which  has  but 
one  single  leaf  f  this  is  an  excellent  work. 
Behold  the  lake  of  Rama  and  the  hermitage 
of  Narayana. 

7.  O  ruler  of  earth,  this  is  the  oath  which 
was  followed  by  immeasurably  effulgent  son 
of  Richika  who  roamed  over  the  earth  prac- 
tising Yoga  on  the  banks  of    the  Raupya* 

8.  O  descendant  of  Kuru,  hear  what  a 
Pishacha  woman,  adorned  with  pestles  as 
httr  ornaments*  said  as  1  >k^  reciting  lite 
table  of  geneology. 


^i  (She  said),  '*  Hiving-  eaten  cuf4at 
Yugandhara  and  lived  in  Achutasthala  9S^ 
also  bathed  in  Bhutilya  you  should  fire  wkb 
your  sons* 

to.  Having  spent  her^  the  first  itighl,  if 
you  pass  the  second  night  here,  the  events 
of  the  rtight*ttme  will  (hen  be  diffarent  froAi 
the  day-time. 

if»  O  foremost  of  the  Bh^rata  r^ce,  O 
descendant  of  Bharata,  Q  son  of  Kunti,  we 
shall  to-day  live  here*  This  is  the  gate  of 
Kuruksbetra, 

12.  O  king,  here  did  king  Vaiati,  the 
son  of  Nahusha,  perform  sacrifices  in 
which  gpfts  of  gems  were  in  great  abundance 
and  by  which  Indra  was  much  gratified. 

13.  Tfus  is  Plakshavatarana,  an  excel- 
lent fiftha  in  the  Jamuna^  The  learned 
men  call  it  the  gate  of  heaven. 

14.  O  child,  after  performing  the  Sara- 
swata  sacrifice  and  using  the  sacrifictal 
stakes  as  their  pestles,  the  great  Rishis  per- 
form here  these  ablutions  (^escribed  at  the 
end  of  a  sacrifice. 

15.  O  monarch,  king  Bharata  performed 
sacrifices  here.  To  perform  a  horse  ^sacri- 
fice, he  here  set  free  the  hOrse  which  was 
the  intended  vkrtim, 

16—17.  And  which  was  marked  with 
black  strips.  He  ruled  the  earth  with  righte- 
ousness. O  foremost  of  men,  here  did 
Maruta,  protected  by  Samvarata,  ih;  fore- 
most of  Rishis,  succeed  in  performing  excd- 
lei^t  sacrifices.  O  king  of  kings,  batlitn^f 
here  oae  obtains  all  the  regions^  He  is  pun- 
Bed  from  all  his  evil  deeds.  Therefore  bathe 
at  this  place. 

Vaishampayioia  said :— 

18.  Being  praised  by  the  great  Rishis  he 
(Yudhisthira)  bathed  there  with  his  brothers. 
Then  that  foremost  of  the  Pandavas  thus 
spoke  to  Lomasha. 

Yudhisthira  said  :— 

19.  O  greatly  powerful  Rishl,  I  see  ail 
the  worlds  by  virtue  of  a^eticisra,  I  also 
see  that  foremost  of  the  Pandavas  Swata- 
bhana  (Arjiina). 

Lomasha  said  :— 

20.  O  mighty-armed  hero,  it  is  as  you  S*  v. 
Thus  do  great  Rishis  see  (all  the  worlds). 
Yonder  is  3tc  sacred  Saraswati,  throng 
by  persons  who  consider  her  to  be  their  iPotc 
refuge. 

21.  O  foremost  of  men,  bathing  tn  it, 
you  will  be  freed  from  all  your  sins.  0  s«^ 
of  Kunli,  the  celestial  Rij>his  performed  hot 
the  Saraswaia  sacrifice  ;  so  did  ttie  Rtatb 
and  the  royal  5age&. 


VANA    PAKVA. 


191 


%a*  This  is  ihe  altar  of  the  Prajapati ;  it 
is  five  Y^yanas  in  extent  on  all  sides  round. 
This  b  the  field  of  the  high-souled  Kurus 
who  always  performed  sacrfices. 

Tku4  §nds  ihe  hundred  and  twenty  ninth 
chapter^  the  going  to  Lakshavatar^ina,  in 
ih€  Tirtheffetira  of  the  Vana  Farva, 


CHAPTER  cxxx. 

(TIRTHAYATRA  PARV\)-'Contint4ed, 

Iiomaghft  said  • — 

1.  O  descendant  of  Bharata,  if  men  give 
up  their  bodies  here,  they  go  to  heaven.  O 
king^,  thousands  of  men  come  herQ  with  the 
desire  to  die. 

2.  A  blessing  was  pronounced  here  by 
Daksha  when  in  the  davs  of  yore  he  was 
performing  sacrifice  at  this  spot.  (It  was 
as  follows), '*  The  men  that  will  die  heie 
will  go  to  heaven." 

3.  O  king,  here  n  the  charming  cele^tiil 
river  full  of  water,  named  Saraswati,  It  is 
here  Vinasana  of  the  Suraswati  <where  she 
disappeared). 

4«  O  hero,  here  is  the  gate  of  the  king- 
dom of  the  Nishadas;  it  is  from  the  hatieJ 
of  the  Nsihadhas  that  the  Saraswati  enter- 
ed the  earth  so  that  she  might  npt  be  seen 
by  the  Nishadas. 

5.  Here  is  also  Chamoshodbheda  where 
the  Saraswati  again  reappeared.  Here  she 
was  joined  by  all  ^he  other  sacred  ocean- 
going currents. 

6.  O  chastiser  of  foes,  here  is  the  greatly 
sacred  place  called  Sindhu,  where  Lopamti- 
dra  accepted  the  great  Ri^^hi  Agaa»thya  as 
her  husband- 

7.  O  sun -like  effulgent  hero,  here  is  the 
sacred  Thirfh^  calWd  Pravasha  which  is 
truly  sacred«  sin-destroying  and  a  favourite 
place  of  Indra. 

8.  Yonder  appears  the  excellant  tirtha 
called  Visftunpada,  Heie  also  is  the  char- 
ming river  aiid  great^  purifying  Vipasa^ 

9.  Here  from  the  ffrief  at  his 
son's  death,  the  great  Rishi  Vashistha  threw 
himself  into  the  Viptua  after  first  binding 
himself,  but  he  rose  again. 

10.  O  chastiser  of  foes,  behold  with  your 
brothers  the  sacred  region  of  Kashmira,  ever 
freequented  by  the  holy  Rishis. 

11.  O  descendant  of  Bharata,  here  a 
conference  took  place  between  Agni  *nd 
the  Rishi  Kashyapa  and  between  the  «<>"  of 
Nahusha  (Yayati)  and  the  Rishis  o^  ^^ 
north. 


12.  O  great  kinjj,  yonder  appears  tlie 
gate  of  Manaka.  A  gap  wjis  opened  by 
Rama  in  the  midst  of    this  mountain. 

13  O  greatly  powerful  hero,  here  is  the 
celebrated  Vatikakhanda,  which  although 
near  the  gate  of  Vedika,  lies  on  the  north  of 
it. 

14 — 15»  O  foremost  of  men,  there  is  an- 
other very  remarkable  thing  in  connection 
with  this  place.  It  is  this  that  at  the  end  of 
every  Yuga  the  diety  Siva  who  is  capable  of 
assuming  every  form  at  will  may  be  seen  here 
with  Uma  and  his  followers.  In  the  yonditr 
lake  men,  desirous  of  securing  welfare  to 
them,  cheerfully  gratify  the  wielderof  Pinaka 
in  the  month  of  Chaitra  by  performing 
sacrifices. 

16.  The  religiou$*minded  and  sejf-con- 
trolled  men  perform  their  ablutions  in  this 
lake  and  become  free  from  all  sins,  'I'hey 
certainly  obtain  the  blessed  regions. 

17.  Here  is  the  sacred  tirtha  called 
Uyannhu  where  tlje  holy  Rishi  Vashistha 
with  his  wife  Arundhati  and  also  the  Rishi- 
Yavakri  lived. 

18.--19.  Yonder  is  the  lake  called 
Kushavanisha  in  which  grow  the  lotuses 
called  Kushashaya.  Here  also  is  the  hermi- 
tage of  Rukmini  where  she  attained  peace 
by  c  nquering  her  anger,  O  son  of  Pandit, 
O  great  king,  you  must  have  heard  of  the 
great  hill  Vrigutunga.     Behold  it  (now). 

20.  O  king  of  kings,  behold  Vitaeta 
which  cleanses  all  sins.  The  water  of  it  is 
very  cool  and  transivarent  and  it  is  frequent- 
ed By  the  great  Rishis. 

21.  (Behold)  ynla  and  Upjala  the  rivers 
on  both  the  sides  of  the  yamitna,  Ushinara 
surpassed  Vasava  (Indra  in  greatness)  by 
performing  a  sacrifice  here. 

23.  O  king,  O  descendant  of  Bharatai 
being  desirous  of  testing  the  merit  of  that 
great  king,  Vasava  (Indra)  and  Agni  came 
to  his  celestial -like  Sax*a, 

23.  Bein^  inquisitive  to  know  Ushinara 
and  being  willing  to  bestow  boons  on  him, 
those  two  celestials,  Indra  and  Agni^  came  to 
his  sacrificial  ground, — Indra  becoming  a 
hawk  and    Agni  a  pigeon. 

24.  O  king,  the  pigeon  from  the  fear  ef 
the  hawk  fell  up<m  the  king's  thighs  for  pro* 
tection  ;  and  it  became  ahn(»st  dead  from  tfie 
great  fear . 

Thus  ends  ihe  huvdred  and  fhirtieih 
chapter,  ihe  history  cf  the  hawk  and  the 
pigeon  in  the  Ttrthnfatra  of  the  Vana 
Farva,' 


192 


MAIIABIIARATA. 


CHAPTER  CXXXI. 
(TIRTHAYATRA   F ARV A) -Co niinued. 

The  Hawk  said  :— 

1.  All  the  kings  of  earth  call  you  virtu- 
ous. Therefore  why  do  you  perform  an 
act  which  is  not  in  accordance  with  Dharma  ? 

2.  O  kin^,  r  am  oppressed  by  hunger  ; 
do  not  wttnhold  from  me  my  ordamed 
food  on  the  belief  that  you  are  thus  gain* 
tng  virtue,  whereas  you  are  not. 

The  King  said  :— 

3.  O  great  bird,  this  one  is  afflicted  with 
the  fear  of  you  ;  and  desirous  of  escaping 
from  you  it  has  come  in  a  fury  to  me  for  pro- 
tection. 

4.  O  hawk,  why  do  you  not  see  that  it  is 
a  great  virtue  for  me  not  to  give  up  this 
pigeon  which  has  thus  come  to  me  7 

5.  O  hawk,  this  pegion  is  seen  to  tremble 
with  fear  ;  it  is  agitated,  it  has  come  to  me 
for  protection  of  its  life.  It  is  not  proper 
for  me  to  forsake  it. 

6.  He  who  kills  a  Brahmana  and  the 
mother  of  men  (cow),  and  he  who  forsakes 
one  who  seeks  his  protection, — both  commit 
equal  sin. 

The  Hawk  said  :— 

7.  O  ruler  of  earth,  all  creatures  exist 
on  food.  The  animals  are  nourished  and 
sustained  by  food. 

8.  A  man  can  live  many  days  even  after 
forsaking  his  dear  ones,  but  he  cannot  live 
long  after  abstaining  from  food. 

9.  O  king,  my  life  will  depart  to-day  if 
deprived  of  food.  Leaving  my  body  it 
would  fearlessly  go  away  to  other  ways. 

10.  O  virtuous- minded  one,  at  my  death 
my  wife  and  children  will  perish.  By  pro- 
tecting the  pigejn  you  do  not  (at  all) 
protect  many  lives. 

.II,  The  virtue,  that  stands  in  the  way  of 
another  virtue,  is  (  really  )  .  unrighte- 
ousness. O  truthful  king,  that  virtue 
true  virtue    which   is  not  conflicting. 

12 — 13.  O  ruler  of  earth,  after  compar- 
ing the  opposing  virtues  and  weighing  their 
comparative  merits,  one  ought  to  espouse 
that  which  is  not  opposing.  Where  there  is 
no  oonfliction,  one  should  adopt  that  virtue 
which    preponderates. 

The  King  said :— 

14.  O  excellent  bird,  ^s  you  speak 
words  fraught  with  good,  (may  I  ask)areyou 
the  king  of  birds,  Supama  (Garuda)  ?  I  have 
nut  the  least  doubt  that  you  are  learned  in 
all  ttie  precepts  of  vtrtoe^ 


15.  As  you  speak  many  aitd  various  wordf 
of  virtue,  I  do  not  see  tliere  is  anything 
jn  respect  with  it  which  you  do  not  know. 

16.  O  bird,  why  do  you  consider  it  vir- 
tuous to  forsake  one  who  seeks  one's  protec- 
tion 7  Your  attempt  is  only  to  search  for 
food. 

17.  You  can  appease  your  hunger  with 
some  other  food  which  would  be  more 
plentiful.  I  am  perfectly  willing  to  procure 
for  you  any  sort  of  food  that  would  be 
palatable  to  you, — whether  it  be  an  ox  or 
a  boar,  or  a  deer,  or  a  buffalo. 

The  Hawk  said  :— 


1 8.  O  great  king,  I  am  not  desirous  of 
eating  a  boar,  or  an  ox  or  any  other  kind 
of  beasts.  What  have  I  to  do  with  any 
other  food  7 

19.  O  niler  of  earth,  O  best  of  Kshah- 
tryas,  give  mc  therefore  this  pigeon  which 
is  the  food  ordained  to  me  by  tlie  celestials. 

20.  O  king,  that  the  hawks  eat  the 
pigeons,  is  an  eternal  law.  Do  not  get  on  a 
plantain  tree  not  knowing  its  want  of  strength 
(to  support  you). 

The  King  said  :— 

21.  O  ranger  of  skies,  I  am  willing  to 
give  you  this  kingdom  of  my  dynasty  and 
all  wealth  and  also  all  that  you  desire  to 
have, 

23.  O  hawk,  O  excellent  bird^  with  tbe 
exception  of  giving  up  this  pigeon  which 
has  come  to  me  for  protection.  Tel!  me  what 
I  shall  have  to  do  for  the  deliverance  of 
this  bird.    I  shall  not  give  you  tbis  pigeon. 


The  Hawk  said  :— 

23.  O  Ushinara,  O  ruler  of  men,  if  you 
have  so  much  affection  for  the  pigeon,  then 
cut  a  portion  of  your  flesh  and  we^  it 
against  this  pigeon. 

24.  O  excellent  king,  when  your  flesh 
would  be  equal  in  weignt  with  this  pigeon, 
give  it  then  to  me  and  I  shall  be  then 
satisfied. 

The  King  said  :— 

25.  O  hawk,  I  consider  your  this  reouest 
as  a  favour.  I  shall  grive  you  my  own  ll^ 
weiging  it  against  the  pigeon. 

Lomasha  said  i~ 

26.  O  son  of  Kund,  O  lord,  cutting  off 
his  own  flesh,  that  virtuous  king  weighed  it 
against  tne  pigeon. 

27.  But  when  he  found  that  the  pigton 
was  more  heavy  than  his  flesh  (thus  cut  and 
placed  in  the  scale),  the  king  Ushinara  agiin 
cut  (some  more)  flesh  (from  his  Hod^  and 
placed  it  (in  the  scale) 


VANA  PARVA. 


'93 


a8.  When  portion  after  portion  of  his 
flesh  had  been  added  to  weigh  against  the 
pigeon,  and  no  more  flesh  was  left  on  his 
body,  he  thsn  htrtiself  mounted  on  tlie 
scale. 

The  Hawk  said  :— 

29.  O  virtuous  kin^,  I  am  Indra.  The 
pigeon  is  the  carrier  of  the  sacrificial  Ghee 
(Agni).  In  order  to  test  your  virtuous 
merit,  we  came  to  your  sacrificial  grounds, 

30.  O  king,  as  you  have  cut  off  your 
flesh  from  your  body,  your  glory  will  be 
resplendent. 

31.  O  king,  as  lonff  as  men  will  speak 
of  3'ou  on  earth,  so  long  will  your  glory 
endure,  and  eternal  region  would  oe  reserv- 
ed for  you. 

Iiomasha  said :— 

32 — 33.  Having  said  this  to  the  king, 
he  (Indra)  again  went  to  heaven.  And  the 
virtuous  Ushinara  also,  after  filling  heaven 
^nd  eauih  with  the  merit  of  his  pious  deeds, 
went  to  heaven  in  an  effulgent  form.  O 
l^ingf  yonder  is  the  residence  of  that  illus- 
trious king. 

34*  Behold  it  which  is  holy  and  cap* 
able  of  cleansing  sins.  O  kmg,  here  are 
a  ways  seen  the  celestials  and  eternal 
Rishis  and  also  virtuous  and  high-souled 
Brahmanas, 

Thus  ends  the  hundred  and  thirty  first 
chapter y  the  history  of  the  hawk  and  pigeon^ 
in  the  Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXXXIf. 
(TIRTHAYATRA  PARVA)— Continued. 

Lomasha  said  :— 

1.  O  ruler  of  men,  behold  the  sacred  her- 
mitage of  Swatakatu,  the  son  of  Uddalka, 
whose  fame  as  an  expert  in  Mantras  is  so 
widely  spread  all  over  the  world.  It  always 
abounds  in  fruit  trees. 

2.  Here  did  Swatakatu  see  Saraswati 
herself  in  her  heavenly  form,  Swatakatu 
said  to  Saraswati  when  she  appeared,  "Make 
me  endued  with  the  gift  of  speech." 

3.  In  that  Vnga,  Swatakatu,  the  son  of 
IJddataka  and  Astavakra,  the  son  of 
Kahoda,  who  were  uncle  and  nephews,  were 
the  oremost  men  learned  in  the  Vedas. 

4.  These  two  Bramhanas  of  matchless 
energy  went  to  the  sacrificial  ground  of  the 
king  of  Videha  and  defeated  Vandi  (in  a 
controversy), 

5 — 6.  O  son  of  Kunti,  worship  with  your 
younger  brothers  the    sacred  hermitage  of 

25 


him  who  had  for  his  grandson  Astra* 
vakra,  who  when  he  was  but  a  child  had 
caused  Vandi  to  be  drowned  in  a  river  after 
having  defeated  him  (in  a  controversy), 

Ytidhisthira  said :— 

7'  O  Lomasha,  tell  me  all  about  the  power 
of  this  Bramhaha  who  had  thus  defeat-^ 
ed  Vandi,  Why  was  he  born  as  Astavakra 
(crooked  in  eight  parts  of  his  body)  ? 

Lomasha  said  :— 

8.  Udhalaka  had  a  self-controlled  dis- 
ciple who  was  known  by  the  name  of 
Koliada.  He  was  entirely  devoted  to  the 
service  of  his  preceptor,  and  he  continued 
his  studies  for  a  long  time. 

g.  That  Brahmana  served  his  preceptor 
for  a  long  time.  Recognising  it  his  pre- 
ceptor gave  him  a  mastery  over  the  Sastras 
and  also  bestowed  upon  him  his  own  daugh- 
ter Sujata, 

10.  She  became  with  child  as  effulgent 
as  fire,  and  the  child  while  engaged  in  study 
spoke  thus  to  his  father,  "O  father,  you 
have  been  reading  for  the  whole  night,  but 
your  reading  does  not  seem  to  me  correct. 

11.  Through  your  grace  I  have  become 
even  in  my  this  fatol  state  learned  in  alf 
the  Sastras  and  in  the  Vedas  and  in  the 
Vedangas.  But  O  father,  I  tell  you  what 
proceeds  from  3'our  lips  is  not  correct." 

12.  Having  been  thus  insulted  before 
his  disciples,  the  great  Rishi  cursed  in 
anger  the  child  in  the  womb.  "As  you 
speak  from  the  womb,  so  will  you  be  crook- 
ed in  eight  parts  of  your  body," 

13.  Thus  the  child  was  born  crooked, 
and  the  great  Rishi  was  ever  afterwards 
known  by  the  name  of  Ashtavakra.  He 
had  an  uncle,  named  Swatakatu  who  was  of 
the  same  age  as  himself. 

14.  Having  been  much  oppressed  for  the 
growth  of  the  child  in  the  womb,  Sujata,  who 
was  desirous  of  obtaining  wealth,  conciliat- 
ing her  husband  who  had  no  wealth,  spoke 
to  him  thus  in  private. 

'5-  "O  great  king,  what  shall  I  do  now, 
as  the  tenth  month  of  my  pregnancy  has 
come!  Neither  you  nor  I. possess  any  wealth 
with  which  we  can  be  delivered  from  this 
distress." 

16.  Having  been  thus  addressed  by  his 
wife,  Kohada  went  to  Janaka  for  wealth. 
Ihat  Bramhana  was  defeated  (in  a  contro- 
versy) by  Vandi  who  was  learned  in  the 
science  of  arguments.  The  result  was  that 
he  was  drowned. 

17.  Haying  heard  that  his  son-in-law 
had  been  defeated  by   Vandi  and   that   he 


194 


maiiabiiaraYa. 


had  been  drowned,  Uddhalaka  thus  spoke 
to  Suj;ita,  "You  mu5)|  keep  it  a  secret  irom 
Astavakra.*' 

1 8.  She  (accordingly)  kept  it  a  secret 
(from  Astavakra).  Thus  that  Bramhana 
heard  nothing  of  it  when  he  was  born.  He 
regarded  Uddhalaka  as  his  father  and 
Swataketu  as  his  brother. 

19.  Wlien  Astavakra  was  in  his  twelfth 
year,  Shwatakelu  one  day  saw  him  on  his 
father's  lap.  He  dragged  Astavakra  by 
catclung  hold  of  Wis  hand,  and  when  he 
(Astavakra)  began  to  cry,  he  said,  "This  is 
not  your  father's  lap." 

20.  These  cruel  words  went  to  his  heart, 
and  he  became  greatly  aggrieved.  Going 
home  and  coming  to  his  mother,  he  asked 
"Where  is  my  father  V 

21.  Thereupon  Sujata  greatly  afflicted 
and  afraid  of  his  curse  told  him  ail  that  had 
happened.  Having  heard  all,  that  Bram- 
ha^ia  (Astavakra)  spoke  in  the  night  thus  to 
Shwataketu. 

22.  "Let  us  g6  to  the  sacrifice  of  the 
king  Janaka.  We  hear  of  many  wonderful 
things  in  that  sacrifice.  We  shaH  hear 
controN'ersies  there  amongst  the  Bramhanas, 
and  (we  shall  also)  eat  excellent  food. 

23.  We  shall  also  gain  experience.  The 
recitation  of  the  Vedas  is  cliarming  to  hear, 
and  it  is  fraught  with  blessings." 

24.  Thereupon  the  uncle  and  the  nepliew 
went  to  the  splendid  sacrifice  of  the  king 
Janaka.  Havmg  been  driven  away  from 
the  path,  Astavakra  on  meeting  the  king  thus 
spoke  tQ  him. 

Thus  ends  the  hundred  and  thirty  second 
chapter  the  history  of  AUavakra  in  the 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER  CXXXIII. 
(TIRTHAYATRA   FARV A)— Continued. 

Astavakra  said  :— 

1.  When  no  Bramhana  passes  along  a 
path,  it  then  belongs  first  to  the  blind,  then 
to  the  deaf,  then  to  women,  then  to  the 
carriers  of  burden  and  then  (last  of  all)  to 
the  king.  But  when  a  Bramhana  is  met  on 
the  way,  it  solely  belongs  to  him. 

The  king  said  :— 

2.  I  leave  the  path, — go  in  whatever 
way  you  like.  Even  the  smallest  fire  is  not 
tn  be  slighted.  Indra  himself  always  bows 
down  to  a  Bramhana. 


Astavakra  said:— 

3.  O  king,  O  ruler  of  men,  we  have 
come  t«  see  the  sacrifice,  our  curiosity 
was  very  great.  We  have  come  as 
Athithis  (guests).  We  ask  your  order  on 
the  gate-keeper. 

4.  O  sort  of  Iridradumna,  ve  have  come 
here  with  the  desire  of  seeing  the  sacrifice, 
and  to  see  and  to  speak  wkh  king  Janaka« 
We  are  burning  with  anger,  for  the  gate- 
keeper stops  us. 

The  gate-keeper  said  :— 

5.  We  carry  out  the  word  of  Vandu 
Hear  what  I  say.  The  boys  are  not  per- 
mitted to  enter  here  ;  only  old  and  learned 
Bramhanas  are  allowed  to  enter. 

Astavakra  said  i~ 

6.  O  gate-keeper,  if  this  be  the  order 
that  only  old  men  can  enter  here,  then  we 
can  enter.  We  also  are  old,  and  we  have 
observed  severe  vows.  We  are  endued  wiih 
the  effulgence  of  the  Vedas, 

7.  We  have  served  our  preceptor,  and 
we  have  subdued  our  passions  and  we  have 
also  obtained  proficiency  in  knowledge.  It 
is  .said  thai  even  boys  must  not  be  slighted; 
for  the  smallest  fire  if  touched  burns. 

Tke  gate-keep«5r  said  :— 

8.  O  ^boy,  if  you  know,  recite  the  verse 
demonstrating  the  existence  of  the  Supreme 
Being,  adored  by  the  celestial  sages  and 
composed  of  one  letter  though  muliifarious. 
Do  not  indulge  in  vain  boasting.  Learned 
men  are  very  rare. 

Astavakra  said  :— 

9.  True  growth  can  not  be  inferred  from 
the  mere  growth  of  the  body,  as  the  growth 
of  the  knots  of  Salmali  tree  cannot  tnU  its 
age.  Ttiat  tree  is  called  full  grown,  miiicb, 
though  slender  and  sliort,  bears  fruits. 

He  gate-keeper  said  :— 

IQ.  Boys  reciere  instruction  from  the 
old  and  they  thus  in  due  time  grow  old. 
Knowledge  caimot  be  obtained  in  a  short 
time.  Therefore  why  being  but  a  ditld  do 
you  talk  like  an  old  man  ? 

Astavakra  said  :— 

II-  One  is  not  old,  because  his  hair  has 
turned  white.  Even  boysr  wlio  possess 
knowledge  are  considered  to  be  old  by  tl)e 
celestials, 

12.  The  Rishis  have  not  ordained  that 
a  man's  merit  depends  on  years,  or  on^V 
hair  or  wealth  or  friend.  To  us  one  wno  ^ 
versed  in  the  Vedos  is  great* 


VANA  PARVA. 


195 


13.  O  gate-keeper,  I  hnvc  come  with  the 
desire  o£  seeing  Vandi.  Go,  inform  the  king 
(Janaka)  adorned  with  the  garlands  of 
lotuses. 

14.  d)  gate-keeper,   you  wili  to-day  see 
-mc  engaged  in  a  controversial  fight  with  all 

the  learned  men   and  ;»Jso  with  Vandi»  and 
you  will  (also)  find  him  defeated  by  me. 

15.  When  others  will  be  silenced,  then 
the  learned  men  and  the  King  with  his 
chief  priests  will  judge  my  superiority  or 
inferi  ority, 

The  gate-keeper  said  :— 

16.  How  can  you,  who  are  but  in  your 
tenth  year,  hope  to  enter  into  the  grounds 
of  this  sacrifice  into  which  only  learned  and 
educated  men  are  admitted  ?  I  shall  how- 
ever try  some  means  to  admk  you.'  You 
too  make  an  attempt. 

Astavakra  said  :— 

17.  O  king,  O  best  of  Janaka's  race, 
you  are  an  emperor,  and  all  wealth  rest  in 
you.  In  the  days  of  yore,  Jayati  was  the 
(great)  performer  of  sacrifices,  and  in  the 
modern  age  you  are  the  great  performer  of 
^^crifices. 

18.  We  have  heard  that  the  learned 
Vandi,  after  defeatin^r  (in  controversy),  men 
who  are  experts  in  discussion,  causes  them 
to  be  drowned  by  faithful  servants  employed 
by  you. 

19.  Having  heard  this  from  the  Brah- 
nianas,  I  have  come  to  expound  the  doctrine 
of  the  Supreme  Being.  Where  is  that 
Vandi  ?  Tellmc,  so  that  I  may  destroy  him, 
as  the  sun  destroys  the  stars. 

The  King  said  :— 

20.  You  hope  to  defeat  Vandi,  because 
you  do  not  know  his  power.  C^n  they, 
who  know  him,  speak  as  you  do  7  He  had 
been  tested  by  the  Brahmanas  who  were 
experts  in  discussion, 

21.  You  hope  to  defeat  Vandi,  only  be- 
cause you  do  not  know  his  powers.  Mnny 
BraKiuanas  that  assembled  did  not  shine 
before  him  as  the  stars  do  not  shine  before 
the  sun. 

22.  Being  desirous  of  defeatitig  him,  hied, 
proud  of  their  learning,  have  lost  their  glory 
on  simply  appearing  before  hini.  They 
have  retired  from  his  presence  without  even 
venturing  to  speak  with  the  members  of  the 
assembly. 

Astar^ra  said:^ 

23.  Vandi  has  nevcjr  had  flU  occasion  to 
hold  a  discussion  with  a  man  lik^  me.  It 
is  only  for  this  reason  that  he  considers  him- 


self as  a  lion,  and  goes  about  roaring  like 
one.  But  when  he  will  meet  me  to-day,  he 
will  lie  down  (d^d)  as  a  cart  breaks  down 
on  the  road  when  its  wheels  have  been 
deranged. 

The  King  said  r— 

24.  He  alone  is  a  really  learned  mnn 
who  understands  the  thing  that  has  thirty 
divisions,  twelve  parts,  twenty-four  joints, 
and  three  hundred  and  sixty  spokes, 

Astavakra  said  t— 

25.  May  that  ever-revolving  wheel 
(Time)  that  has  twenty-four  joints,  six  naves 
twelve  peripheries  and  sixty  spokes  protect 
you. 

The  King  said  :— 

26.  Who  amongst  the  celestials  gives 
birth  to  those  two  which  go  together  like  two 
yoked  mares  and  swoop  down  like  hawks  ; 
and  to  what  also  do  they  give   birth  ? 

Astavakra  said:— 

27.  O  king,  may  God  keep  away  from 
your  house  those  two  (thunder  and  lightn- 
ing)!—"''^y  even  from  the  house  of  your  ene- 
mies. He  who  appears  with  the  wind  ns 
his  charioteer  (cloud  or  mind)  gives  birth 
to  them  and  they  also  produce  him. 

The  King  said  :— 

2&.  What  is  it  that  does  not  close  its 
eyes  even  when  it  is  asleep  ?  What  is  it  that 
does  not  move  when  born  ?  What  is  it  that 
has  no  heart  and  what  is  it  that  increases 
in  its  speed  ? 

Astavakra  said  :— 

29.  It  is  a  fish  that  does  not  close  its 
eyes  when  asleep.  It  is  an  egf^  that  does 
not  move  even  when  born.  It  is  is  stone  that 
has  no  heart.  It  is  a  river  that  increases  in 
its  speed. 


The  King  said  :— 

30.  O  possessor  of  divine  energy,  it  ap- 
pears that  you  are  not  a  human  l>eing.  I 
do  not  consider  that  you  area  boy.  I  con- 
sider you  to  be  a  grown  up  man.  There  is 
none  who  can  be  compared  with  you  in  learn- 
ing. Therefore  I  give  j'ou  admittance.  Yon- 
der ia  Vandi. 

Thus  ends  the  hundred  and  thirty  third 
chapter t  the  history  of  Astavakra  in  the 
Tirthayatra  of  the  Vana  Parva, 


196 


MAtlABAHRATA. 


CHAPTER   CXXXIV. 
(TIRTHAYATRA  PARVA)-  Continued, 

Astavakra  said:— 

I  O  king,  O  commander  of  large  army, 
I  cannot  find  Vandi,  this  chief  of  contro- 
versialists  in  that  assembly  of  these  kings  of 
matchless  power  who  have  met  together.  I 
search  for  him  as  one  searches  for  a  swan  on 
a  vast  expanse  of  water. 

2.  O  Vandi,  you  consider  that  you  are 
the  foremost  of  all  controversialists.  When 
vou  will  engage  with  me  to  argue,  you  w^l 
then  not  be  able  to  f!ow  like  the  current  of  a 
river.  I  am  like  a  flaming,  fire.  Be  silent 
ibefore  me. 

3.  Do  not  awaken  a  sleeping  tigrer. 
Know  that  you-  will  not  escape  bitmg 
when  you  will  trample  on  the  head  ot  a 
poisonous  snake,  which  is  licking  the  corner 
if  its  mouth  with  its  tongue  and  which  has 
been  hurt  by  your  foot. 

A.    That  weak  man.  who  in  tlic  pride  of 
hi^strength  strikes  a  blow  at  a  mountain, 
only  hurts  his  hands  and  nails.    He  can 
.Aot  wound  the  mountains. 

5  As  all  other  mountains  are  inferior 
to  the  Mainakas,  as  calves  are  inferior  to  the 
ox.  so  are  all  the  other  kings  of  the  earth 
inferior  to  the  king  of  Mithila. 

6  As  Indra  is  the  foremost  of  the  ccles- 
tials,.as  Ganga  is  the  foremost  of  all  nvers 
so  are  you  the  foremost  of  all  kings.  Cause 
Vandi  to  appear  before  me. 

Lomaslia  said  :— 

7  O  king,  having  said  this  and  becoming 
creatlv  angry  with  Vandi,  Astavakra  began 
to  roar  in  the  assembly.  He  said.  "Answer 
my  questions,  I  shall  answer  yours." 

Vandi  said  >- 

6  Fire  is  only  One  wlrich  blazes  in 
various  forms,  One  b  the  sun  that  illuminates 
the  universe,  Owe  is  the  hero,  Indra,  the 
Jord  of  the  celestials  who  destrov-s  all 
enemies.  One  is  Yama,  the  sole  lord  of  the 
Pitris* 

Astavakra  said  :— 

9.  The  Two  friends,  Agni  and  Indra, 
tooVb  together ;  the  celestial  sages  are  r^^ 
Narada  and  ParvaU,  the  Aswinas  are  Two, 
the  wheels  of  a  car  are  two.  It  is  Two, 
husband  and  wife,  that  live  together  as  or- 
dained by  the  diety. 

Vandi  said:— 

10.  Three  kinds  of  being  are  J»m  as 
th€  (ssults  of  their  aS:U,  TAfwareiiie  V«das 


that  perform  the  Vajpaya  sacrifice  ;  al  ikrte 
different  times  the  Ardhwarjus  commence 
sacrifice,  three  also  are  the  divine  lights. 

Astavakra  said:— 

11.  Four  are  the  Asramas  of  the  Brah- 
manas  j  /our   orders    perform     sacrifices ; 

four  are  the  cardinal  points  ;  four  is  the 
number  of  letters  and  four  abo  are  the 
legs  of  a  cow. 

Vandi  said  :— 

12.  Ftve  is  the  number  of  fires ;  five  are 
the  feet  of  Punhti  (a  metre)  ;  Jive  are  the 
sacrifices ;  it  is  said  in  the  Vedas  that  ^s* 
locks  are  on  the  heads  of  the  Apsaras,  and 
five  are  the  sacred  rivers  in  the  worid. 

Astavakra  said  :— 

13.  Six  cows  are  paid  as  Dahshina  on 
establishing  the  sacerd  fire;  six  are  the 
seasons  belonjging  to  the  wheel  of  time,  *» 
stars  constitute  the  constellation  Kirtik^  and 
the  Vedas  say  six  is  the  number  of 
Sadyasku  sacrifkre. 

Vandi  said  -— 

14.  Seven  is  the  number  of  domestic 
anhnals,  seven  alsfa  is  the  number  of  wild 
animals ;  seven  metres  are  used  tn  comple- 
ting a  sacrifice  ;  seven  are  the  Ri^is,  seven 
are  the  forms  of  paying  hom^e,  and  seven, 
are  the  strings  of  the  Vinda, 

Astavakra  said  :— 

15.  Eight  .are  the  bags  that  hold  hun- 
dredfold, ei£[ht  is  the  number  of  the 
Sarava,  which  preys  upon  Ikms,  eighty 
the  Vasus  amongst  the  celestiab,  and  eight 
are  the  angles  of  a  Yu^a  (stake)  in  a  saKfi- 
fice. 

Vaadi  said:— 

x6.  Nine  is  the  number  of  the  Mumtras 
used  in  kindling  the  fire  in  a  sacrifice  to  the 
Pitris  :  nine  are  the  fixed  functions  m  th« 
progresses  of  creation,  nine  letters  compose 
the  foot  of  Vrihati  (a  metre)  and  ittii#  also 
are  numberrS  (in  calculation), 

Aitevalou  said: — 

17.  TVif  is  the  number  of  the  ca^diaal 
points ;  ten  times  hundred  make  a  tboo- 
sand ;  ten  is  the  number  of  months  of  a 
woman's  conception,  ten  are  the  teacheis  of 
true  knowledge,  and  ten  are  the  haters  orf 
knowledge,  and  ten  again  who  are  ca^(^ 
c£  obtaining  it.    , 

1%.  Eleven  are,  the  enjoyable  ofcjectSj 
elestm  Is  the  nun^Nsr  of  Yu^  O^acfftcii] 
slake)i  eievete  are  the  natural  ataita  al  afl 


VANA  parva; 


197 


living  creatures,    eleven    are    the    Rudras 
among  the  celestials  in  heaven. 

19.  Twehe  arc  the  months  in  a  year ; 
twelve  letters  compose  a  foot  of  Jajati  (a 
metre)  ;  fteelve  are  the  sacrifices  and  the 
learned  say  twelve  is  the  number  of  the 
Adityas. 

Vandi  said  :— 

20.  Thirteen  lunar  days  are  most  aus- 
picious, and  thirteen  islands  exist  on 
earth. 

Lomasha  said  :— 

Having  said   this   Vandi  stopped.    There- 
upon Astavakra  supplied  the  other  half  of 

the  sloka. 

Astavakra  said  :— 

Thirteen  sacrifices  arc  presided  over  hy 
Keshi  and  thirteen  are  devoured  by  Ati- 
chandas  of  the  Vedas. 

Iiomaslia  said:— 

21—22.  Having  seen  Astavakra  speak- 
ing and  Suta's  son  sitting  silent  and  pen- 
sive and  with  head  down -cast,  all  men  raised 
up  great  uproar  in  the  assembly.  When  the 
tumult  thus  rose  in  the  king  Janaka's 
great  sacrifice,  the  Brahmanas  became 
veiy  much  pleased,  and  with  joined  hands 
they  came  to  Astavakra  and  paid  him 
homage. 

23.  Defeating  the  Brahraanas  in  con- 
troversy Vandi  threw  them  into  the 
waters.  Let  Vandi  meet  with  the  same 
fate  to  day.  Seize  him  and  drown  him  in 
the  water. 

24.  O  Janaka,  I  am  the  son  of  king 
Varuna.  Simultaneously  with  your  sacrifice, 
there  (underneath  the  sea)  has  been  com- 
menced (by  Varuna)  a  sacrifice  extending 
over  twelve  years.  Therefore  I  have  sent 
there  those  chief  Brahmanas. 

25.  They  had  all  gone  to  see  Varuna's 
sacrifice.  Behold  they  are  (all)  coming. 
I  pay  homage  to  the  revered  Astavakra  by 
whose  favour  I  shall  to-day  join  him  who 
has  begotten  me. 

^stayafaft  said  :— 

26.  Defeating  the  Bramhanas  either  by 
words  or  subtlety,  he  has  thrown  them  into 
the  waters  of  the  sea.  By  dint  of  my 
intellect  I  have  to-day  have  rescued  them. 

27.  As  Agni  (fire)  who  knows  the  charac- 
ter of  both  the  good  and  the  hsiS,  leaves  un- 
scorchcd  those  that  are  honest,so  do  good 
n»^  judge  the  assertions  of  even  boys, 
though  they  lack  in  the  power  of  speech. 

^.  O  Janaka,  you  arc  hearing  my  words 
^  if  you  imve  been    stupified  by  eating  the 


hmioiSUshmaiaJti'trit,  Vou  have  been 
robbed  of  your  ;sense  by  flattery.  There- 
fore though  you  are  pierced  by  my  words  as 
an  elephant  by  the  goad,  you  do  not  heed 
them. 

JftHftkA  said  :— 

29.  I  listen  to  your  words  which  are  ex- 
cellent and  superhuman.  Your  appearance 
also  appears  to  me  as  superhuman.  As  you 
have  to  day  defeated  Vandi,  I  place  even 
him  at  your  disposal. 

AflUTikra  said  :— 

30.  O  king,  if  Vandi  remains  alive, 
he  would  come  to  no  use  of  mine.  If  his 
father  is  really  Varuna,  let  him  be  drowned 
in  the  sea. 

Viadistld;— 

31.  I  am  the  son  of  the  king  Varuna. 
I  have  therefore  no  fear  to  be  drownecl* 
Even  at  this  very  moment  Astavakra  would 
see  his  long- lost  father  Kohoda. 

Loavasha  said  :^ 

32.  Then  rose  before  Janaka  all  the 
Bramhanas,  after  they  been  duly  worshipped 
by  the  illustrious  Varuna. 

Zbhoda  said  :— 

33.  O  Janaka,  It  is  for  this  reason  men 
desire  for  sons  by  performing  virtuous  acts. 
That  in  which  I  failed  has  been  done  by  my 
son. 

34.  O  Janaka,  weak  men  may  have 
strong  sons,  fools  may  have  intelligent  sons, 
and  the  illiterate  may  have  learned  sons. 

Vandi  said  :— 

35.  O  king,  it  is  with  your  sharp  axe 
that  Vama  severs  the  heads  of  his  enemies. 
May  prosperity  attend  you. 

36.  In  this  sacrifice  of  king  Janaka, 
the  chief  hymns  relating  to  the  Uktha  rites 
are  sung  and  the  Soma  juice  is  properly 
drunk.  The  celestials  then^selves  with 
cheerful  hearts  accept  their  sacred  portk>ns. 

Lomaslia  said  :— 

37.  O  king,  when  all  the  Brahmanas 
rose  (from  the  waters),  their  splendour  was 
much  enhanced ;  Vandi  with  the  permision 
of  king  Janaka  then  entered  the  ocean. 

38.  AsUvakra  then  worshipped  his 
father,  and  he  himself  was  (also)  worshipped 
by  the  Brahmanas.  Having  thus  defeated 
SuU's  son,  he  returned  with  his  uncle  to  his 
excellent  hermitage. 

39.  Thereupon  in  ^the  presence  of  his 
mother,  his  father  said,  "Speedily  enter 
into  the  water  of  this  river  Samanga.  Beinir 
thustdd,  he  entered.  And  immediately  all 
his  (crooked)  Kmbs  were  made  straight. 


X98 


nfAHABIIARATA. 


40.  Fr6m  that  day  that  river  became 
known  by  the  name  of  Sam&ngat  and  it 
became  capable  of  cleansing  sins.  He  who 
bathes  in  it  is  cleansed  of  all  sins.  There- 
fore enter  with  your  brothers  and  wife  into 
its  water. 

41,  O  son  of  Kunti,  O  descendant  of 
Ajamira,  being  intent  on  g:ood  deeds,  you 
will  perform  mAny  other  virtuous  acts  by 
living  happily  here  with  your  brothers  and 
the  Bfahmanas. 

Thus  ends  the  hundred  and  thirty -fourth 
chapter,  the  history  of  Astavakra  in  the 
Tirfhayatra  of  the  Vana  Parva\ 


CHAPTER    CXXXV.  , 
(TIRTHAYATBA  PARVA)— Co«/iiw^</. 

LomMlift  said  :^ 

i^  O  king,  here  is  viable  the  .river 
Sa manga  which  is  also  called  Madhuvela, 
Yonder  is  Kardamela,  the  bathing  place  of 
Bharata. 

a.  When  the  lord  of  Sachi,  (Tndra)  be- 
came devoid  of  his  prosperity  in  consequence 
of  killing  Vitra,  he  was  cleansed  of  his  sins 
by  bathing  in  the  Santat^ga, 

3.  O  foremost  of  men,  here  Is  the  spot 
where  the  Mainaka  has  sunk  into  the  in- 
terior of  the  earth.  It  is  therefore  called 
Vinasana.  In  order  to  obtain  sons  Aditi 
in  the  days  of  3'ore  cooked  his  famous  food. 

4.  O  foremost  pf  men,  ascend  tliis  lofty 
mountain  and"  put  an  end  to  your  inglori- 
ous misery  which  is  not  worthy  of  uttehng. 

5.  O  kmg,    yonder    is  the    Kanakhala 
mountain,  the  favourite  resort  of  the  Rishis, 
O  Yudhisthira,  yonder    is   the    great  river 
C^inga. 

6.  Here  in  the  days  of  yore  the  h«1y 
sage  Sanatkumara  attained  ascetic  success. 
O  descendant  of  Ajmira.  if  you  bathe  in  it, 
you  will  be  cleansed  of  all  your  sins. 

7.  O  son  of  Kunti,  touch  with  your  mi- 
nisters this  lake,  called  Punya  and  this 
Bhrigutunga  (mountain)  and  also  these  two 
rhrers  called  Tashniganga. 

8.  O  son  of  K^mfei,  yonder  is  the  charm- 
ing hermitage  of  Sulasherasha,  Abandon 
^our  anger  and  sense  of  self-importance. 

9.  O  son  of  Pandu,  yonder  is  the  beauti- 
ful hermitage  of  Raivya  where  d\^  the  9(sr\ 
of  Varadwaja,  Yavakrit,  learned  in  the 
Vcdas.  V 

TudUsiUrft  said  t— 

10.  How  did  the  mighty  sage  YftvakrJt, 
the  son  of  the  ascetic   Bharadwaja,    acquire 


profound    knowledge  in    the  Vedos.     How 

also  did  he  die  ? 

11.  I  desirt  to  learn  all.  this  as  they 
happened.  I  take  delight  in  hearing  the 
accounts  of  the  celestial -like  men. 

Lomashft  said  x— 

12.  Varadwaja  and  Raivya  were  tw& 
friends.  They  both  lived  here  always  taking 
the  greater  pleasure  in  each  other's  com- 
pany. 

13.  Raivya  had  two  sons.named  Arvava- 
shu  and  Pravashu.  Q  descendant  of  Bha- 
r;«ta,  Varadwaja  had  only  one  son  named 
Yavakrit. 

14.  O  descendant  of  Bharata,  Raiv^'a  and 
his  sons  became  learned  and  the  other 
(BharadwAJa)  became  *i  a«eetit.  jFro*n 
their  childh9od  their  friendsliip  was  match- 
less. 

15 — 16.  O  sinless  one,  seeing  that  his 
father  who  practised  asceticism  was  slighted 
by  the  Brahman  as,  while'  Raivya  with  his 
sons  was  ^rreatly  respected  by  them,  the  high- 
spirited  Yavakrit  was  overwhelmed  vn'th  sor- 
row, and  became  pale.  O  son  of  Pandu, 
he  underwent  severe  austerities  in  order  to 
^et  the  knowledge  of  the  Vedas. 

17.  He  exposed  his  body  to  a  flaming^ 
fire.  By  thus  practisu^g  great  asceticism  be 
filled  iMra  with  great  anxiety, 

18.  O  Yudhisthira,thereupo;i  Indra  we?it 
to  him  and  thus  spoke  to  him,  ♦  Why  have 
you  t>een  engaged  in  the  severest  austeri- 
ties? 

Yavakrit  said  :— 

19.  O  worshipped  of  the  celestials,  T  am 
engaged  \x\  the  severest  asceticism,  because 
I  desire  to  possess  such  knowledge  of  the 
Vedas  as  has  never  been  acquired  by  any 
Bramhana. 

20.  O  chastiser  of  Paka,  O  ICousikm,  my 
this  attempt  is  for  obtaining  the  knowledge 
of  the  Vedas.  B3'  the  force  of  my  asceti- 
cism, I  desire  to  acquire  all  sorts  of  know- 
ledge. 

21.  O  lord,  the  knowledge  of  the  Vedas 
that  are  to  be  learnt  from  teachers,  requires 
long  time  to  acquire.  Therefore  I  am  tn^ 
g^%^  in  this  great  attempt. 

Indra  said  :— 

^2.  O  Bramhana  Rishi,  the  way  you 
have  adopted  b  not  the  proper  way.  O 
Bramhana,  why  will  vou  destroy  ynursdf  T 
Go  and  learn  (the  Vedas)  from  a  preceptor, 

23.  O  descendant  of  Bharata,  having 
said  this,  Sakra  (Indra)  departed  and 
Yavnkrit  of  immcasiu-able  prowess  ag^im 
engaged  himscU  in  asceticism* 


VANA  MrVA; 


199 


24.  O  king,  we  have  heard  that  by  tfuis 
undergoing-  severe  asceticism,  he  again 
greatly  agitated  the  lord  of  the  celestiab. 

25.  Tiie  slayer  of  Vala,  the  deity  (Indra) 
again  came  to  that  great  Rishi  who  was 
engaged  in  that  great  austerity  and  for- 
bade him  to  do  it. 

Indra  said:— 

26.  You  are  doing  all  this  with  Ihe 
intention  that  the  knowledge  of  the  Vedas. 
might  be  manifest  in  you  and  in  your 
father,  but  your  attempt  can  never  be 
successful.  Your  this  act  is  not  well- 
advised. 

lavaMt  said  :— 

27.  O  king  of  the  celestials,  if  you  will 
not  do  what  I  desire,  I  shall  flien,  by  obser- 
ving stricter  vows,  practise  still  more  severe 
austerities. 

28.  O  king  of  the  celestials,  know  that 
if  you  do  not  fulfill  all  mv  desires,  I  shall 
tlien  cut  off  my  limbs  anci  offer  them  as  a 
sacrifice  to  a  blazing  fire. 

I'Omaslia  said  :— 

29.  Having  known  the  firm  resolution  of 
that  high-souled  Rishi,  that  inteHigent  deity 
(Indra)  reflected  (for  a  moment)  and  hit 
upon  a  means  by  which  to  dissuade  him. 

3o«-  Theretipon  Indra  assumed  the  garb 
of  an  ascetk:  Brahmana,  who  was  many 
hundred  years  of  age  and  who  was  weak 
and  consumptive. 

^\'  He  began  to  construct  a  dam  of 
s^inds  at  that  spot  of  the  Bkngirafhi  where 

Vavaknt  used   to  go   to   perform  his  ablu- 

tuns. 

32.  As  that  foremost  of  Brahmanas 
pud  no  heed  to  the  words  of  Sakra  (Indra), 
'^e  therefore  began  to  fill  Gnnga  with 
sands, 

,  33-  Without  stopping  for  a  moment,  he 
"irew  handfuls  of  sands  into  the  Bhagi^ 
rjitht  and  to  construct  the  dam  thus 
auracting  the  notice  of  tlie  Rishi. 

34.  When  that  foremost  of  Rishis, 
m  k^j  ''  saw  him  thus  earnestly  engaged 
•n  bridging  (the  Ganges),  he  broke  out  into 
«*  "oud  laughter  and  thus  spoke. 

said  :— 

lM?^\  P  Brahmana,  what  are  you  doing  ? 
intention  T  Why  are  yoa 
tliis  great  attempt  ? 


Yavakrit 

,.35.    O   Bra*    ^, 

J    '*^5  »s  your  intention  T     Why 
"  vam  making  tliis  great  attempt 

fcdra  said  :— 

30.  O  sire,  I  am  trying  to  bridge  the 
^"«?w,sothat  a  comfortable  way  may  be 
^'^ot  across   it.     People   meet   with   great 


inconvenience  in  again  and   again   crossing 
and  rccrossing  it.  - 

Yavakrit  said  :— 

37.  O  ascetic,  you  cannot  bridge  this 
mighty  river.  O  Brahmana,  desist  from 
what  IS  impracticable  ,•  attempt  some  thine 
practicable.  ^ 

Indra  said  :— 

38.  I  have  undertaken  this  heavy  task, 
as  you  have  engaged  yourself  in  these  great 
austerities  to  obtain  the  knowledge  of  the 
Veda5,— an  attempt  which  can  never  be 
successful. 

Tayakrit  said  1— 

39.  O  lord  of  the  celestials,  D  chastiser 
Ot  Pakn,  If  you  consider  these  my  attempts 
as  fruitless,  as  yours  are, 

iK).  -  O  lord  of  the  celestials,  be  pleased 
to  do  for  me  what  is  practicable.  Favour 
me  with  boons  by  which  I  may  excel  all 
other  mcn^ 

Lomaslia  said  :— 

4T.  Indra  granted  hJm  boons  as  was 
asked  by  the  great  ascetic.  He  said,  "as 
you  desire  it,  the  Vedas  wijl  be  manifest  in 
you  as  well  as  in  your  father. 

c  ,1^;  ^y^"^,^'  ^^^^  desires  also  will  be 
fulfilled.  Having  thus  obtained  all  that 
he  desired,  he  came  to  his  father  and  said, 

43-  O  father,  the  Vedas  will  be  manifest 
m  you  as  well  as  in  me.  I  have  obtained 
boons  by  which  we  shall  excel  all  other  men, 

VaradWiJa  said  :— 

44-  O  son,  as  you  have  obtained  all 
that  you  desired,  you  (as  a  matter  of  course) 
will  (now)  be  proud.  And  when  you  will  be 
filled  with  pride,  destruction  will  soon 
overtake  you. 

45-.  p  son,  there  is  a  story -told  by  the 
celestials  as  an  instance  (of  this).  In  the  days 
of  yore  there  was  a  greatJy  powerful 
Rishi,  named  Valadhi. 

46.  Being  aflflicted  with  grief  for  tho 
death  of  his  son,  he  performed  great  as- 
ceticism, to  get  a  child  who  would  be 
immortal.     He  obtained  such  a  son. 

•  47-  But  the  celestials,  though  very  mueh 
favourably  disposed  towards  him,  did  not 
still  make  his  son  immortal  likr*  the  celes- 
tials. They  said  that  on  no  condition  a 
mortal  can  be  made  immortal. 

Taladhi  said  :— 

48.  O  foremost  of  the  cetestinis;  these 
mountains  are  existing  for  an  ever-lastine 
time ;  indestructible  as   they  are,   they  will 


200 


MAIIAQHARATA. 


be    the    instrumental      of    my    son's     im- 
mortality. 

Varadwaja  lald  :— 

49.  Afterwards  a  «on  was  born  to  that 
Rishi,  named  Medhavi,  who  was  of  very 
wrathful  temper.  HaVing  heard  all  about 
his  birth  he  grew  hai^hty  and  beean  to 
insult  the  Rishis.  ^ 

50.  He  roamed  over  the  earth  com- 
mitting various  mischiefs  to  the  Rishis. 
He  one  day  met  with  the  intelligent  and 
greatly  powerful  (Rishi)  Dhanushakha. 

51.  Medhavi  maltreated  him  ;  therefore 
that  greatly  powerful  Rishi  cursed  him, 
saying,  ''Be  reduced  to  ashes.*'  But  he 
was  not  reduced  to  ashes. 

52.  Thereupon  having  seen  this,  Dhanu- 
shakha caused  the  mountain  which  was  the 
instrumental  cause  of  his  life  to  be  shattered 
by  buffaloes. 

53-  When  the  instrumental  cause  of  his 
life  was  destroyed,  the  child  {Medhavi) 
suddenly  died.  Thereupon  taking  up  his 
dead  son  the  father  began  to  lament. 

54.  Now  hear  from  me  the  verse  that 
was  recited  by  the  Rishis  learned  inihe 
Vedas  when  they  saw  the  Rishi  thus 
mourning. 

55.  "  On  no  condition  can  a  mortal 
overcome  what  has  been  ordained  by  Fate. 
Dhanushakha  shattered  even  mounuins  bv 
buffatoes."  ' 

56.  Thus  having  obtained  boons,  young 
ascetics  are  (gcnerallv)  filled  with  pride  and 
perish  in  no  time.  Do  not  become  one  of 
them. 

57.  O  son,  this  Raivya  is  greatly  power- 
ful, so  are  his  two  sons.  Therefore,  be 
careful  never  to  approach  him. 

58.  O  son,  this  Rnivya  is  a  great  Rishi, 
and  an  ascetic  of  wrathful  temper.  If  wrath- 
ful he  can  do  you  harm  in  anger. 

TaTikritsaid:— 

59.  O  father,  I  shall  do  as  you  com- 
mand mc.  Never  be  in  anxiety  for  it.  As 
you,  my  father,  deserve  to  be  respected  bv 
me,  so  IS  Raivya.  ^ 

Lomasha  said  :— 

,  60.  Having  thus  replied  to  his  father 
in  sweet  woras,  Yavakrit  began  fearlessly 
Riihi      ^         ""^  '"   wantonly  injuring  the 

Thus  ends  the  hundred  and  thirty ^fifth 
chapter,  the  history  of  Vavakrit  in  the 
Tirthaymtra  of  the  Vana  Parva. 


CHAPTER    CXXXVI* 
(TIRTHAYATRA  VKK\k)-^oHtinuU. 

Lomasha  said  .— 

1.  One  dav  in  the  motith  of  Vaisaka 
Yavaknt,  while  fearlessly  wandering  about, 
came  to  the  hermitage  of  Raivya. 

2.  O  descendant  of  Bharata,  he  saw  in 
that  charming  hermitage  adorned  with 
blossommmg  trees  the  daughter-in-law  of 
Raivya  who  was  like  a  Kinnari. 

3.  Having  lost  his  sense  through  desirr, 
he  shamelessly  spoke  to  that  baAful 
maiden  saying,  "Be  attached   to  me." 

4.  Knowing  his  character  and  fearing 
his  course  and  thinking  (also)  of  the  great 
power  of  Raivya,  she  said,  "Be  it  so"  (then) 
and  she   went  to  him. 

5.  O  descendant  of  BharaU,  then  taking 
him  in  private,  she  kept  him  hidden.  0 
chastiser  of  foes,  (some  time  after)  Raivya 
returned  to  his  hermitage. 

6.  OYudhisthira,  seeing  his  daughlcr- 
in-Uw,  Paravasu's  wife  in  tears,  he  consoled 
her  with  sweet  words  and  asked  her  the 
cause  of  her  grief, 

xr'^'  t^^^}  blessed  damsel  told  htm  all  that 
Yavakrit  had  spoken  to  her,  and  also  what 
she  herself  had  cleverly  said  to  him. 

8.  Having  heard  of  this  gross  misbeha- 
viour of  Yavakrit,  Raivya's  lieart  burnt  as 
It  in  fire  and  he  was  filled  with  ^reat 
anger.  ** 

9.  Thereupon  that  great  ascetic  of 
wrathful  temper,  in fiamed  with  anger,  tore 
off  a  matted  lock  of  his  head,  and  with 
proper  riles  offered  it  to  the  fire. 

10.  Thereupon  rose  out  of  it  a  female 
exactly  resembling  his  daughter-in-law. 
He  then  again  tore  off  another  lock  and 
offered  it  to  the  fire. 

11.  Thereupon  rose  out  of  it  a  fearful 
Rakshasha  of  fearful  eyes.  Those  two 
then  spoke  thus  to  Raivya,  -  What  are  we 
to  do? 

12.  Thereupon  the  Rishi  said  to  them  In 
Anger,    *'Go  and  kiU  Yavaknt."     (Having 
been  thus  ordered)  those  two  said,  "Be  it  so 
and  went  away  with  the  intention  of   kUliiiir 
Yavaknt.  * 

13.  O  descendant  of  Bharata,  the  female 
whom  the  high-souledsRishi  created  robbed 
with  her  charms  the  Wred  water-pot  of 
Yavakrit.  *"v 


14.  The  Rakshasha  with  uiSftcd  spear 
rushed  upoa  Yavakrit  who  wasWW  of 
his  water-pot  and  who  had  thi.r^iMt 
undcan.  "*"»   ^^A 


VANA    PARVil. 


2rof 


15.  Seems  him  coming  with  the  uplifted 
ipear  with  the  intention  of  killing  him, 
Yavakrit  suddenly  rose  and  ran  towards 
a  tank. 

t6.  Having  seen  that  tank  to  be  without 
water,  Yavakrit  went  to  all  the  rivers,  but 
they  too  all  were  dried  up. 

\y.0  Being  pursued  by  the  fearful  Rak- 
shasha  with  the  uplifted  spear,  he  in  great 
fear,  tried  to  enter  his  father's  room  of  the 
sacred  fire. 

18.  O  king,  he  was  (here  repulsed  by  a 
blind  Sudra  door-keeper  ;  and  he  was 
stopped  at  the  door  and  grasped  by  the 
man, 

19.  Having  been  thus  stopped  by  the 
Sudra,  (he  stood  motionless)  and  that 
Rakshasha  hurled  his  spear  at  Yavakrit 
who    then  fell  down  pierced  in   the  heart. 

20.  Having  killed  Yavakrit,  that  Ra- 
kshasha came  back  to  Raivya  ;  and  being 
ordered  by  Raivya,  he  lived  (there)  with  his 
wife  (that  female) 

Thus  ends  the  hundred  and  thirty  sixth 
ehapter,  the  history  of  Yavakrit ^  in  the 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXXXVII. 
(TIRTHAYATRA   PARW\)^Continued. 

Lomaslia  said  :-- 

f .  O  son  of  Kunti,  having  collected  the 
sacriBcial  fuel  and  after  performing  the 
ritual  duties  of  the  da>  Bharadwaja  entered 
his  hermitage. 

2.  As  his  son  was  killed,  the  (sacri- 
ficial) fire,  which  used  to  welcome  him  every 
day,  did  not  come  that  day  to  welcome 
him. 

3.  Having  seen  this  change  in  the  Agni- 
hotra,  that  great  ascetic  thus  spoke  to  that 
blind  Sudra  gate-keeper  who  was  seated 
there. 

4.  *'0  Sudra,  why  does  not  the  fire  de- 
light on  seeing  me  ?  You  too  do  not  ex- 
press delight  as  you  always  do  ?  Is  every 
thing  well  in  the  hermitage  7 

5.  I  hope  my  foolish  son  had  not  gone 
to  Raivya  7  Tell  me  all  this  quickly  ;  mis- 
givings fill  my  mind. 

Sudra  said  :— 

6.  Your  foolish  son  went  to  the  great 
sage,  and  therefore  he  lies  prostrate  being 
killed  by  a  powerful    Rakshasha. 

7.  He  was  pursued  by  a  Rakshasha  with 
uplifted  spear;  and  he  attempted  to  enter 
this  room,  but  he  was  stopped  at  the  door 
Hy  liie. 

i6 


8.  Thereupon  being  desirous  to  obtain 
water  (in  this  room)  in  an  unclean  state,  (he 
tried  to  force  a  passage,  but  his  way  being 
barred  with  myjarms),  he  stood  hopeless^ 
and  (at  that  state)  he  was  killed  by 
the  Rakshasha  who  held  a  spear  in  his 
hand. 

Lomasha  said  :— 

9.  Having  heard  from  the  Sudra,  of  thl» 
great  calamity,  Varadwaja,  embracing  his 
dead  son,  began  to  lament  for  him. 

Bliaradw%|a  said  :— 

10.  For  the  good  of  the  Bramhana  you 
performed  the  severe  austerities,  so  that  the 
Vedas  unstudied  by  any  Bramhanas  might 
be  manifest  in  you. 

11.  Your  conduct  towards  the  Bramha* 
nas  had  always  been  for  their  good,  and  you 
had  been  always  innocent  in  regard  to  all 
creatures.  But  at  last  you  turned  to  be 
rude. 

12.  O  child,  I  prohibited  you  from  visi- 
ting the  residence  of  Raivya,  but  you  went 
there  to  visit  it  which  was  like  the  all-des- 
troying death. 

13.  That  greatly  effulgent  one  knows  me 
to  be  old,  and  (he  knew  also)  that  I  had  only 
one  son.  But  that  wicked -minded  one  still 
became  subject  to  anger. 

15.  I  have  been  afflicted  with  the  grief 
at  my  son*s  death  on  account  of  Raivya.  O 
son,  for  your  death  I  shall  give  up  my  life 
which  is  the  most  precious  thing  in  the 
world. 

15.  As  I  give  up  my  life  on  account  of 
the  grief  at  the  death  of  my  son,  so  will  the 
eldest  son  of  Raivya  kill  him,  though  he 
would  be  innocent. 

16.  Happy  are  those  to  whom  children 
are  never  born  !  Without  experiencing  the 
grief  at  their  son's  death,  they  happily 
move  about. 

17.  Who  can  in  this  world  be  more  sin- 
ful than  those,  who  from  the  grief  at  their 
son's  death  and  thus  becoming  deprived  of 
their  sense,  curse  their  dearest  friends  7 

18.  Having  seen  my  son  dead,  I  have 
cursed  my  dearest  friend.  What  second 
man  is  there  who  meets  with  such  a  (great) 
calamity, 

Lomasha  said— 

19.  Having  thus  variously  lamented  for 
his  son,  Bharadwaja  cremated  him,  and 
then  he  himself  entered  a  blazing  fire. 

Thus  ends  the  hundred  and  thir'y seventh 
chapter,  the  history  of  Yavakrit  in  the 
Tirthayatra  of  the  Vana  Parva, 


20Z 


MAHABIIARATJL 


CHAPTER   CXXXVIII. 
(TIRTHAYATRA   ^ARV A)-^Continued. 

m 

Lomasha  said  :— 

1.  About  this  time,  the  highly  blessed 
ruler  of  earth,  the  greatly  powerful  Vriha- 
dumna,  the  Yajamana  of  Raivya  performed 
a  sacriflce. 

2.  The  two  sons  of  Raiv>'a,  named 
Arvavasu  and  Paravasu,  were  employed  by 
the  intelligent  Vrihadumna  to  assist  him 
in  the  sacrifice. 

3.  O  son  of  Kunti,  thereupon  those  two, 
taking  the  permission  of  their  father,  went 
away.  Raivya  remained  in  the  hermitage 
with  Paravasu's  wife. 

4.  One  day  in  order  to  see  his  wife, 
Paravasu  alone  went  to  the  hermitage  ;  and 
he  saw  his  father  in  the  forest,  covered  with 
black  deer-skin. 

5.  The  night  was  far  advanced  and 
dark,  and  he  was  drowsy  with  sleep.  When 
roaming  in  the  forest,  he  took  his  father 
for  a  deer. 

6.  Mistaking  his  father  for  a  deer,  he 
unintentionally  killed  him  with  the  desire  of 
protecting  his  own  body. 

7.  O  descendant  of  Bharata,  after  per- 
forming all  his  funeral  rites,  he  came  ag^ain 
to  the  sacrifice  and  spoke  these  words  to 
his  brother. 

Paravasu  said  :— 

8  You  will  never  be  able  to  perform  this 
act  alone.  I  have  killed  our  father,  mis- 
taking him  for  a  deer. 

9.  O  brother,  on  my  behalf,  observe  a 
vow  prescribed  in  the  case  of  killing  a 
Brahmana.  O  Rishi,  1  shall  alone  be  able 
to  perform  this  act. 

Arvavasu  said  :— 

10.  Then  perform  the  sacrifice  of  the 
intelligent  Vrihadumna.  On  your  behalf, 
I  shall  observe  the  vow  prescribed  in  the 
case  of  killing  a  Brahmana  by  subduing 
my  senses. 

Lomasha  said  :— 

11.  O  Yudhisthira,  having  observed  the 
vow  prescribed  in  the  case  of  killing  a 
Brahamana,  Arvavasu,  the  Rishi,  again 
came  back  to  the  sacrifice. 

12.  Thereupon  having  seen  his  brother 
come  back  again,  Paravasu  spoke  these 
words,  his  voice  choked  with  delight. 

13.  "See  that  this  killer  of  a  Brahmana 
may  not  enter  your  sacrifice.  Do  not  also 
look  at  him,  for  even  a  glance  at  a    killer 


of   a    Brahmana    can     certainly    do    yVm 
harm." 

14— 15*  O  ruler  of  earth,  O  descendant 
of  Bharata,  as  soon  as  the  king  heard  ^his, 
he  ordered  his  men  (to  turn  him  out). 
Being  driven  out  by  the  king's  men,  and 
being  repeatedly  called  by  them  as  the 
slayer  of  Brahmana,  Arvavasu  agaii^  and 
again  cried,  "It  is  not  I  that  killed  a 
Brahmana.'' 

16.  He  did  not  also  admit,  that  he  had 
observed  the  vow  for  his  own  sake.  (He 
said,)  "  My  brother  did  it,  and  I  have  freed 
him  from  that  sin."  • 

17.  Having  said  this  in  anger  and 
having  been  reprimanded  by  the  king's 
men,  that  Brahmana  Rishi,  that  ^reat 
ascetic,  became  silent ;  and  he  then  went 
away  to  the  forest. 

18. — 19.  Performing  severe  austerities, 
he  took  protection  in  the  sun.  Thereupon 
the  mystery  of  the  sun  revealed  in  him  and 
that  eternal  deity  appeared  before  him  in 
an  embodied  form.  O  king,  the  celestials 
were  exceedingly  pleased  with  that  act  of 
Arvavasu. 

20.  They  appointed  him  as  the  chief 
priest  of  the  sacrifice  and  caused  Paravasu 
to  be  dismissed.  Then  the  celestials  with 
Agni  at  the  head,  bestowed  upon  him 
boons. 

21.  He  too  asked  the  boons  that  his 
father  might  be  restored  to  life.  He  aiso 
prayed  that  his  brother  might  be  freed 
from  the  sin  of  killing  his  father  ; 

22.  (And  also)  that  Bharadwaja  and 
Yavakrit,  both  might  be  restored  to  life,  and 
that  the  Solar  revelation  might  be  famous. 

23.  O  Yudhisthira,  the  celestials  said,  "Be 
it  so";  and  they  bestowed  on  him  the  boons. 
Thereupon  all  of  them  were  restored  to  life- 
Then  Yavakrit  spoke  thus  to  the  celes- 
tials with  Agni  at  their  head. 

24.  "I  have  obtained  the  knowledge  of 
all  the  Vedas,  I  have  also  observed  vows. 
How  came  it  then  that  Raivya  kilted  ine 
who  am  an  ascetic  ! 

25. — 26.  O  foremost  of  the  celestials, 
how  could  he  then  kill  rae  in  that  way  V 

"O  Yavakrit,  O  Rishi,  do  not  think  in  the 
way  you  speak,  thinking  that  you  easily 
learnt  the  Vedas  without  the  help  of  a  pre^ 
ceptor  and  Raivya  obtained  the  excellent 
Vedas  after  great  exertions  and  long  lime, 

27.  Having  said  this  to  Yavakrit,  the 
celestials  with  I  ndra  at  their  head  restored 
them  all  to  life,  and  went  away  to  heaven, 

28.  O  foremost  of  kings,  here  is  the 
sacred  hermitage   (of   that    Rishi)   adorned 


VANA    PARVA. 


2P3 


With   trees  full   of  flowers  and  fruits  (that 
grow)  at  all  seasons.     It  cleanses  all  sins. 

Thus  ends  the  hundred  and  thirty-eighth 
chapter,  the  history  of  Yavakrit,  in  the 
Tirthayatra  of  the  Vana  Parva. 


CHAPTER  CXXXIX. 
(TIRTHAYATRA  PARW A)— Continued. 

Lomasha  said.— 

1.  O  descendant  of  Bhrala,  O  son  of 
Kunti»  O  ruler  of  earth,  you  have  now  left 
behind  the  mountains  Usinara,  Mainaka, 
Sweta  and  Rata. 

2.  O  foremost  of  the  Bharata  race,  here 
flow  before  you  the  seven  Gangas.  This 
spot  is  (very)  pure  and  holy.  Here  Agni 
unceasingly  blazes  forth. 

3.  No  man  is  able  to  get  a  sight  of  this 
wonder.  Therefore  concentrate  your  mind; 
so  that  you  may  with  rapt  attention  see 
these  Tirthas, 

4.  O  son  of  Kunti,  as  we  have  passed 
the  Kaola  mountains  you  will  now  see  the 
play-gTOunds  of  the  celestials,  marked  with 
their  foot-prints. 

5.  We  shall  now  ascend  Sweta  Giri 
and  the  Mandara  mountain,  where  dwell 
Manivadra,  Yaksha  and  Kuvera,  the  king 
of  the  Yakshas. 

6 — 7.  O  king,  O  foremost  of  men,  here 
at  this  place  eight  thousand  iwift-going 
Gandharvas  and  as  many  Kimpurashasand 
four  times  as  many  Yakshas  of  various 
shapes,  wielding  many  weapons,  wait  upon 
the  chief  Yaksha  Manivadra. 

8.  In  this  place  their  power  is  very  great 
and  their  speed  is  that  of  the  wind.  They 
are  certainly  capable  of  displacing  the  king 
of  the  celestials  from  his  seat. 

9.  O  child,  O  son  of  Pritha,  protected 
by  them  and  watched  over  by  the  Rakshas, 
these  mountains  have  become  inaccessible. 
Therefore  perform  the  great  concentration 
of  mind. 

1 0.0  son  of  Kunti,  here  .ire  the  ministers 
ofKuvera  and  his  other  friends  who  are  all 
fearful  Rakshashas.  We  shall  have  to 
meet  them, — therefore  gather  up  all  your 
prowess. 

11.  O  king,  the  Kailasha  mountain  is 
sJx  Yoyanas  in  height.  O  descendant  of 
Bharata,  there  is  a  large  Jujube  tree. 
Here  often  are  the  celestials, 

12.  In  great  members,  also  the  Yakshas, 
the    Rakshas,    the    Kinnaras,    the   Nagas, 


the  Suparnas,   the  Gandharvas  when  they 
go  to  the  palace  of  Kuvera. 

13.  O  king,  protected  by  me,  as  well  as 
by  the  prowess  of  Bhimasena,  and  also  in 
consequence  of  your  own  asceticism  and 
self-command,  do  mix  with  them  to-day. 

14 — 15.  May  king  Varuna,  that  con- 
queror in  battles,  Yama,  Ganga  and 
Yamuna,  this  mountain,  the  Marutas,  the 
Ashinas,  all  rivers  and  lakes,  vouchsafe 
to  Jou  safety.  O  greatly  effulgent  one,  may 
you  have  safety  from  the  celestials;  the 
Asuras  and  the  Vasus. 

16.  *'0  Goddess  Ganga,  I  hear  your 
roar  from  this  golden  mountain  which  is 
sacred  to  Indra.  O  blessed  one,  protect,  in 
this  mountain,  this  ruler  of  men  adored  of 
all  the  Ajamira  race. 

17.  O  daughter  of  the  mountain,  this 
king  is  about  to  enter  this  mountainous 
regions.  Therefore  confer  upon  him  your 
protection.'*  Having  thus  addressed  that 
ocean-going  river,  that  Brahmana  said  to 
the  son  of  Pritha  to  be  careful. 

Tudhisthira  said  :— 

18.  This  confusion  of  Lomasha  is 
astonishing.  Therefore  all  of  you  protect 
Krishna  (Draupadi).  Do  not  be  careless. 
He  knows  very  well  this  place  as  being 
difficult  of  access.  Therefore  practise  here 
the  greatest  purity. 

Vaishampayana  saidJ— 

19.  He  then  thus  spoke  to  the  greatly 
powerful  Bhima,  "  O  Bhimasena,  protect 
Krishna  (Draupadi)  with  all  care.  O  child, 
whether  Arjuna  be  near  or  away,  Krishna 
(Draupadi)  always  seeks  your  protection 
when  in  fear." 

20.  Thereupon  the  high-souled  king 
(Yudhisthira),  coming  to  the  twins  (Nakuln) 
and  Sahadeva)  and  smelling  their  heads 
and  rubbing  their  body,  said,  "  Do  not  fear. 
Proceed  with  caution." 

Thus  ends  the  hundred  and  thirty  ninth 
chapter t  the  words  of  Yudhisthira^  in  the 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXL. 
(TIRTHAYATRA  VhK\h)'-Continuid. 

Tudhisthira  said  :— 

I.  O  Vrikodara,  there  are  in  this  place, 
many  invisible  beings  who  are  all  powerful 
and  huge.  We  shall  however  be  able  to 
pass  through  them  by  the  merit  of  our 
Agnihotra  and  asceticism. 


304 


MAIIABHARATA. 


ti.  O  son  of  kunti,  by  collecting  your 
prowesSi  restrain  your  hunger  and  thirst.  O 
Vrikodara,  have  recourse  to  your  strength 
and  cleverness. 

3.  O  son  of  Kunti,  you  have  heard 
what  the  Rishi  (Lomasha)  has  said  about 
the  Kailasha  mountain.  After  due  deli- 
beration think,  how  Krishna  (Draupadi) 
should  pass  through  this  place. 

4—5.  Or,  O  exalted  Bhima  of  large  eyes, 
you  should  better  return  with  Sahadeva, 
with  Dhauma,  with  all  our  charioteers, 
cooks,  servants,  cars,  horses  and  also  the 
Brahmanas  who  are  worn  out  with  travel. 

6.  The  great  ascetic  Lomasha,  Nakula 
and  I  shall  proceed  living  on  light  food  and 
observing  vows. 

7.  In  expectation  of  my  return,  wait 
carefully  at  the  source  of  the  Ganges,  and 
protect  Draupadi  till  I  come  back. 

Bhima  said  :— 

8.  O  descendant  of  Bharata,  although 
this  blessed  princess  is  afflicted  with  toil  she 
easily  proceeds  along  in  the  hope  of  seeing 
Shetavahana  (Arjuna). 

9.  Your  dejection  also  is  very  great  at 
not  seeing  the  high-souled  Gurukesha 
(Arjuna)  who  never  retreats  from  battle. 

10.  O  descendant  of  Bharata,  you  will 
be  more  dejected  if  you  do  not  see  Saha- 
deva, Krishna  (Draupadi)  and  myself.  Let 
the  Brahmanas  returh  with  our  servants, 

11.  Charioteers,  cooks  and  others  whom 
you  may  command.  I  shall  never  leave 
you  here 

12.  In  these  rugged  and  inaccessible 
mountainous  regions  ivifested  by  Raksha- 
shas.  This  greatly  blessed  princess,  ever 
devoted  to  her  husbands, 

13.  O  foremost  of  men,  will  not  return 
without  you.  This  Sahadeva  is  always 
devoted  to  you ; 

14 — 15.  O  great  King,  I  know  his  cha- 
racter well ;  he  will  never  return  (without 
you).  We  are  all  eager  to  see  Sabyasachi 
(Arjuna),  and  therefore  we  will  all  go 
together.  If  we  cannot  go  on  our  cars  over 
this  mountain  of  many  defiles, 

16.  We  shall  walk  on  foot,  O  King, 
you  need  not  trouble  yourself  about  it,  I 
shall  carry  the  Panchala  Princess,  wherever 
and  whenever  she  will  be  incapable  of 
walking. 

17.  I  have  decided  upon  this  ;  therefore 
do  not  trouble  yourself  about  it.  I  shall 
carry  these  two  heroes,  the  tender  sons  of 
Madri,  the  delight  of  their  mother,  over  di6- 
cult  tracts,  wherever  they  will  be  Incapable 
oi  walking. 


Tndhisthira  said  :— 

18.  O  Bhima,  let  your  strength  increase 
for  your  speaking  thus.  You  boldly  under- 
take to  carry  the  illustrious  PanchaU 
princess 

19.  And  also  the  twins  (Nakula  and 
Sahadeva).  Be  blessed  ;  such  courage  does 
not  exist  in  otliers.  May  your  strength,  fame 
and  virtue  increase. 

20.  O  mighty -armed  hero,  as  you  pro- 
pose to  carry  our  two  brothers  with  Krishna 
(Draupadi),  let  not  exhaustion  or.  defeat 
come  to  you. 

Vaisbampayana  said :— 

21.  Thereupon  the  charming  Krishna 
(Draupadi)  smilingly  said,  "O  descendant 
of  Bharata,!  shall  go, — ^>'ou  need  be  anxious 
for  me." 

Lomasha  said  :— 

22.  O  son  of  Kunti,  one  can  go  to 
Gandamadana  by  asceticism  ;  therefore  we 
shall  all  practise  asceticism. 

23.  O  king,  O  son  of  Kunti,  Nakula, 
Sahadeva,  Bhimsena,  you  and  myself  then 
shall  see  Shetabahana   (Arjuna). . 

Vaisliampayana  said .— 

24.  O  king,  having  thus  conversed,  they 
saw  with  delight  the  extensive  kingdom  of 
Suvaka  abounding  in  horses  and  elephants, 

25 — 26.  Densely  inhabited  by  the 
Kiratas  and  the  Tanganas,  crowded  by 
hundred  of  Pulindas,  frequented  by  the 
celestials  and  full  of  wonders.  Seeing 
them  Suvaka,  the  king  of  the  Pulindas. 
received  them  in  due  honour  and  with 
great  cheerfulness,  on  the  frontier  of  his 
kingdom.  They,  too  being  thus  received, 
live^  there  (for  some  time)  with  great  com- 
fort. 

27 — 29.  They  started  for  tlie  Himalaya 
mountain  when  the  sun  shone  brightly  in 
the  sky.  Having  left  in  the  care  of  the 
king  of  the  Pulindas  all  their  servants, 
Indrasena  and  others,  also  the  cooks  and 
stewards  and  also  all  accoutrements  of 
Draupadi,  and  also  every  thing  else,  those 
mighty  car-warriors,  those  greatly  power- 
descendants  of  Kuru  started  for  that  coun- 
try. They  proceeded  catiously  with  Krishna 
(Draupadi)  ,-  they  were  all  cheerful  in  the 
expectation  of  seeing  Arjuna. 

Thus  gftJs  ihe  hundred  and  forfitik 
ChapttTf  going  to  Oandamudana,  in  ikf 
TtrfhaytUra  o/thg  Vana  Parvu, 


VANA   PaRVA. 


205 


CHXPTER  CXLf- 

(TIRTHAYATRA  P\RVK)~Continued. 

TodUf  tliira  stid  :— 

1.  O  Bhimasena,  O  Panchala  princess, 

0  twins,   hear.     Nothing  of  creatures  peri- 
shes.    Behold,  we  are  now  rangers  of  forest. 

2.  Weak  and  fatigued  as  we  are,  we 
have  to  help  one  another  and  pass  over 
difficult  places.  Though  incapable,  yet  we 
must  proceed  in  order  to  see  Dhananjaya 
'(Arjuna). 

3.  It  (his  absence)  burns  my  body  as  fire 
tloes  a  heap  of  cotton.  I  do  not  see  the 
heroic  Dhananjaya  at  my  side. 

4.  WitK  the  thirst  for  seeing  him,  I  live 
with  my  younger  brothers  in  the  forest.  O 
hero,  the  great  oppression  committed  on 
Yagmaseni  (Draupadi)  also    bums    mc. 

5.  O  Vrikodiira,  I  do  not  see  the  imme- 
diate elder  of  Nakula,  the  immeasurably 
powerful  Partha  (Arjuna)  who  is  invincible 
and  who  is  the  wielder  of  the  strongest  bow. 
For  this,  O  Vrikodara,  I  am  miserable. 

6—7.  In  order  to  see  that  hero,  Dhanan- 
jaya firm  in  truthfulness,  I  have  been  wan- 
dering with  you  for  these  five  years  in  vari- 
ous tirihat,  in  charming  forests  and  lakes. 
As  1  do  not  still  see  Vivatsu  (Arjuna)  O 
Vrikodara  I  am  miserable. 

8.  As  I  do  not  see  the  long-armed, 
black,  curly-haired,  lion-like  (Arjuna),  O 
Vrikodara,  I  am  miserable. 

9.  As  I  do  not  see  that  foremost  of  the 
Kurus,  accomplished  in  arms,  skilful  in  fight 
and  matchless  among  bowmen,  O  Vrikodara 

1  am  miserable. 

10 — 12.  As  I,  though  very  much  distress- 
ed, do  not  see  that  son  of  Pritha,  Dhananja- 
ya who  was  born  under  the  influence  of  the 
constellation  Falguni,  who  ranges  amidst 
enemies  like  angry  Vama  at  the  lime  of  the 
universal  dissolution,  who  possesses  the  pro- 
wess of  an  elephant  with  the  Juice  trickling 
down  its  temple,  who  has  lion-like  shoulder, 
who  is  in  no  way  inferior  to  Sakra  (Indra)  in 
energy  and  prowess,  who  is  elder  of  the  twins, 
^1k>  rides  on  white  horses,  who  is  immeasu- 
^^ly  powerful,  invincible,  and  the  wielder 
of  the  strongest  bow,  O  Vrikodara,  I  am 
miserable. 

.  '3»  He  is  forgiving,  even  when  he  is 
jnsulted  by  the  meanest  foe.  He  confers 
benefit  and  protection  upon  the  men  who 
tdlow  the  righteous  path. 

14<  To  crafty  men  who  want  to  injure 
him,— even  if  he  be  the  wielder  of  thunder 
(tndra), — he  is  like  a  virulently  poisonous 
»akc. 


15.  The  hlgh-souled  and  immeasurably 
powerful  Vivatsu  shows  mercy  and  extends 
protection  even  to  an  enemy  when  he  is 
fallen. 

16.  He  is  the  refuge  of  us  all  and  he  des- 
troys his  enemies  in  battle.  He  can  gather 
all  wealth  and  he  keeps  us  all   happy. 

17.  It  was  through  his  prowess  I  formerly 
possessed  various  kinds  of  precious  jewels 
which  Sujodhana  (Durjodhana)  has  now 
got. 

18.  O  hero,  O  son  of  Pandu,  it  was 
through  his  prowess  I  formerly  possessed  the 
Assembly  Hall  adorned  with  all  sorts  of 
jewels  and  celebrated  over  the  three  worlds. 

19.  He  is  like  Vasudeva  in  prowess,  he 
is  invincible  and  matchless  in  battle  like 
Kartavirja.  I  do  not  (now)  see  that 
Falguni. 

20.  That  chastiser  of  foes  (Arjuna)  is 
equal  to  the  invincible  and  most  powerful 
Sankarsana  (Valadeva)  and  Vasudeva 
(Krishna). 

21.  He  is  equal  to  Purandara  (Indra)  in 
strengfth  of  arms  and  prowess;  he  is  equal  to 
the  wind  in  speed,  to  the  moon  in  beauty, 
and  to  the  eternal  Death  in  anger. 

22.  O  mighty  armed  one,  in  order  to 
see  that  hero,  that  foremost  of  men,  we 
shall  all  go  to  the  Gandamadana   mountain 

23.  In  which  is  situated  the  hermitage 
Nara  and  Narayana  and  on  which  stands  the 
great  Vadari  tree.  It  is  inhabited  by  the 
Yakshas.  We  shall  see  that  excellent  moun- 
tain. 

24.  Practising  great  asceticism,  we  shall 
go  walking  to  the  charming  lake  of  Kuvera 
guarded  by  the  Rakshashas. 

25.  O  Vrikodara,  no  vehicle  can  go  to 
that  place.  O  descendant  of  Bharata,  no 
cruel,  avaricious  and  hot-tempered  man  can 
go  there. 

26.  O  Bhim^,  in  order  to  see  Arjuna,  we 
shall  all  go  there  guiding  on  our  swords 
and  weilding  our  bows.  We  shall  be  accom- 
pained  by  Bramhanas  of  strict  vows. 

27.  O  son  of  Pritha,  the  sinful  men  meet 
there  flips,  gad-flies,  mosquitoes,  tigers, 
lions  and  reptiles,  but  pure-souled  men  do 
not  meet  them. 

23.  Therefore  with  regulated  diet  and 
with  subdued  passions,  we  shall  go  to  the 
Gandamadana  with  the  desire  of  seeing 
Dhananjaya. 

Thus  ends  iJie  hundred  and  forty  first 
Chapter,  going  to  Gandamadana,  in  the. 
Tirthayatra  of  the    Vana  Parva, 


2o6 


MAHABIIARATA. 


CHAPTER    CXLII. 
(TIRTHAYATRA  VARV A)'-Contmued. 

Lomftslia  said  :— 

1 .  You  have  seen  many  mountains  and 
rivers,  towns  and  forests  and  also  many 
charming  tirthas^  the  sacred  water  of  which 
you  have  touched  with  your  hands. 

2.  O  sons  of  Pandu,  this  way  leads  to 
the  celestial  Mandara  mountain  ;  therefore 
be  attentive  and  free  from   all  anxieties. 

3.  You  will  now  go  to  the  abode  of  the 
celestial  Rishis  of  virtuous  deeds. 

4.  O  kine,  here  flows  the  great  and 
beautiful  river  (Alakananda)  of  sacred  water 
risfng  from  the  Vndari  tree.  It  is  ever  adored 
by  the  celestial  Rishis, 

5.  It  is  always  adored  by  the  high-soul- 
ed  Vaihayasa,  Valakhilyas  and  the  Gan- 
dharvas, 

6.  Atid  the  singers  of  the  Sama  (Veda)  the 
Rishis,  Marichi.  Pulaha,  Bhrigu  and  Angi- 
rasha  chaunt  the  hyms  in  this  place. 

7.  Here  does  the  lord  of  the  celestials 
with  the  Marutas  perform  his  daily  pray- 
ers. The  Siddhas  and  the  Aswinas  wait 
upon  him. 

8.  The  moon  with  the  sun  and  with  all  the 
luminaries  and  with  the  planets  always  go 
to  this  river  by  day  and  by  night, 

9.  O  greatly  blessed  one,  ihat  protector 
of  the  world,  Vrishanka  (Siva)  received  on 
his  head  the  all  of  the  waters  of  this  river 
at  the  source  of  the  Ganges. 

10.  O  child,  now  come  to  this  goddess  of 
six  attributes  and  bow  down  before  her 
with  concentrated  mind. 

▼aisliampftTaiia  said :-- 

11.  Having  heard  the  words  of  the  illus- 
trious Lomasha  the  Pandavas  reverentially 
worshipped  the  river  which  flows  from  the 
sky. 

12.  Having  worshipped  her,  all  the  vir- 
tuous Pandavas  accompained  by  the  Rishis 
.*^ain  cheerfuly  proceded. 

13.  Those  best  of  men  then  saw  at  a  dis- 
tance some  white  objects  of  vast  proportions 
which  looked  like  the  Meru  (mountain) 
stretching  in  all  directions. 

14.  Seeing  the  Pandavas  eager  to  ask 
him  about  it,  Lomasha,  skillful  in  speech, 
thus  spoke.  "Hear,  O  sons  of  Pandu. 

15 — 16.  O  foremost  of  men,  what  you 
sec  before  you  and  what  is  of  vast  propor- 
tions looking  like  a  mountain  and  appearing 
as  beautiful  as  the  Kailasha,  is  the  collection 
of    t>ones    of   the  greatly  powerful    Dait^'a 


Naraka.      As  they  have  been   kept  on  a 
mountain  one  mistakes  it  for  a  moimtahi. 

17.  In  the  days  of  yore,  this  Daitya  was 
killed  by  the  Supreme  ooul,  the  eternal  deity 
Vishnu,  for  the  good  of  the  king  of  the  celes- 
tials. 

18.  That  high-souled  Daitya  performed 
great  asceticism  for  ten  thousand  years  with 
the  desire  of  getting  posession  oi  Indra's 
kingdom. 

19.  That  son  of  Diti,  becoming  thus  un- 
rivalled by  the  power  of  his  asceticism,  af 
well  as,  that  of  arms,  always  harassed 
(Indra). 

20.  O  sinless  one,  Sakra  (Indra)  became 
agitated.  Afflicted  with  fear  by  learning 
his  prowess,  asceticism  and  observance  01 
religious  vows, 

2t.  He  mentally  thought  of  the  eternal 
deity  Vishnu  ;  and  the  graceful  lord  of  the 
universe  who  is  present  everywhere  appear- 
ed and  stood  before  him. 

22 — 23.  The  Rishis  and  the  celestials 
propitiated  Vishnu  with  prayers.  In  his 
presence  even  the  exalted  and  blazing 
Habyavahana  .  (fire),  lost  his  effulgence. 
Seeing  that  giver  of  boons,  the  deity  Vi^nu, 
the  lord  of  all  the  celestials, 

24.  The  wielder  of  thunder  (Indra)  with 
joined  hands  and  bowed  down  head,  told  him 
soon  the  cause  of  his  fear. 

Vislmii  said  ^— 

25.  "O  Sakra,  I  know  your  fear  originates 
from  the  lord  of  the  Dailyas.  Naraka.  By  his 
successful  asceticism  he  desires  to  obtain 
Indra's  kingdom. 

26.  O  lord  of  the  celestiab,  although  he 
has  achieved  success  in  asceticism,  I  shall 
sever  his  soul  from  his  body  to  do  you  good« 
Wait  for  a  moment." 

Lomasliaeald:— 

27.  Thereupon  the  greatly  powerful 
Vishnu  deprived  him  (Naraka)  of  his  senses 
by  striking  him  with  his  hands.  He  (Na- 
raka) then  fell  down  on  the  ground  dead,  like 
a  great  mountain. 

28.  He  was  thus  killed  by  a  miracle  and 
his  bones  were  then  gathered  at  this  spot. 
Here  thus  is  manifest  another  great  deed  of 
Vishnu. 

29.  Once  the  wh<rfe  earth  was  lost, — it 
sunk  into  the  nether  regions.  But  she  was 
again  lifted  up  by  him  (Vishnu)  who  had 
assumed  the  form  of  a  boar. 

TudUstldra  said  .*— 

30 — 34.  O  exalted  one,  narmte  in  deta3 
how  Vishnu,  the  lord  of  the  cdestials*  nbed 


VAN  A  parva; 


207 


up  the  earth  sunk  down  one  hundred  Yoya^ 
nas.  How  was  also  that  support  of  all 
created  things,— the  greatly  blessed  Earth, 
who  dispenses  blessings  and  produces  all 
sorts  of  course, — made  sUble  7  By  whom  she 
was  forced  to  sink  oie  hundred  Voyanas 
and  under  what  circumstances  was  this  great- 
est exploit  of  the  supreme  Being  exhibited  ? 
O  foremost  of  Brahmanas,  I  desire  to  hear 
all  this  in  deuil  as  it  happened.  You  know 
all  about  it. 

Lom&shA  iftid :— 

35.  O  Yudhisthira,  hear  all  in  detail  as  I 
narrate  the  story  which  you  have  asked  me 
to  relate.  O  child,  in  the  days  of  yore,  in  a 
terrible  time  in  the  KreU  Yuga  the  ancient 
and  primeval  deity  performed  the  duties  of 
Yama. 

36.  O  undeteriorating  one,  when  the'god 
of  gods  began  to  perform  the  duties  of  Yama, 
there  was  no  death  (on  earth),  but  births 
were  numerous. 

37.  Birds,  beasts,  kine,  sheep,  deer  and 
all  kinds  of  wild  animals  began  to  mul- 
tiply. 

38.  O  foremost  of  men,  O  chastiser  of 
foes,  men  also  began  to  multiply  by 
thogsands  and  tens  of  thousands  like 
water. 

39.  O  child,  by  this  terrible  increase  of 
creatures,the  Eartn  sank  down  one  thousand 
Voyanas. 

40.  Being  afHicted  with  pain  all  over  her 
body  and  being  deprived  01  her  senses  by 
this  excessive  weight  (on  her),  she  sought 
the  protection  of  the  foremost  of  deities 
Nara-  Narayana. 

The  Earth  stid  .-— 

41.  O  exalted  deity,  it  is  through  your 
favour  I  was  able  to  remain  so  long  in  my 
position.  But  (now)  I  have  been  overcome 
with  (a  heavy)  burden,and  I  am  now  unable 
to  bold  myself  any  longer. 

42.  O  exalted  deity,  you  should  remove 
this  burden.  O  deity,  O  lord^  I  ask  your 
protection.  Extend  your  favour  towards  me. 

Iiomashft  BAid  :^ 

43.  Having  heard  her  these  words,  the 
eternal  deity  of  six  attributes,  cheerfully 
spoke  these  words  to  her  with  great  distinct- 
ness, 

VWum  said  :— 

44-  O  Earth,  O  holder  of  treasures,  O 
burdened  earth,  do  not  be  afraid  ;  I  shall 
act  in  the  way  by  which  you  will  be  relieved 
of  your  burden 


Lomasha  said  :— 

45.  Having  thus  sent  away  the  earth 
adorned  with  mountains  as  her  ear-rings,  he 
then  became  a  greatly  effulgent  boar  with 
one  tusk. 

46.  Causing  terror  with  his  red  eyes  and 
emitting  smoker  from  his  blazing  lustre, 
he  began  to  swell  in  magnitude  in  that 
place. 

47.  O  hero,  then  holding  the  earth  with 
his  single  tusk  that  eternal  one  raised  her 
up  one  hundred  Voyanas, 

48 — ^49.  When  she  was  thus  raised  up,  a 
great  agitation  was  created.  All  the  celes- 
tials, the  Rishis  and  the  ascetics  were  agita- 
ted ;  and  the  earth,  the  sky  and  the  heaven 
were  filled  with  "Alas!  Oh!".  Neither 
the  celestials  nor  men  could  find  peace. 

50.  Then  the  celestials  and  the  Rishis  all 
approached  Bramha  who  was  seated  as  if 
blazing  in  his  own  prosperity. 

51.  Coming  to  the  deity  Bramha,  the 
witness  of  the  acts  of  all  bemgs,  they  with 
joined  hands  thus  said  to  him  these  words. 

The  Celeitials  laid:-* 

52.  "O  lord  of  heaven,  all  created  beings 
have  become  agitated  ;  all  the  mobile  and 
immobile  creatures  have  become  restless. 
The  oceans  are  also  in  great  agitation. 

53.  This  whole  earth  has  gone  one  hun- 
dred Voyanas  down.  What  is  the  cause  of  all 
this  ?  By  whom  the  whole  universe  has  been 
agitated  ?  Kindly  explain  the  cause  to  us 
without  delay ;  we  are  all  bewildered. 

Bramha  sAid: — 

54.  O  immortals,  there  is  no  fear  from 
the  Asuras  in  any  matter  or  in  any  place. 
Hear  why  all  this  agitation  has  taken  place. 

55.  This  heaven  has  been  agitated  from 
the  prowess  of  the  illustrious  being,  who 
is  omnipresent,  eternal,  and  the  never- 
perishing  soul. 

56.  That  supreme  soul,  Vishnu,  has  lift- 
ed up  again  the  earth  which  sank  down 
one  nundred  Voyanas, 

57.  On  account  of  thus  raising  her  up, 
this  agitation  has  taken  place.  Know  this 
to  be  the  cause  and  dispell  your  doubts. 

The  Celettiala  lald :— 

58.  O  exalted  deity,  where  is  that  God, 
who  so  easily  raises  up  the  earth?  Tell  11$ 
the  place  ;  we  shall  all  go  there. 

Bramha  said  :— 

59.  Go  there.  Be  blessed,  you  will  find 
him  in  the  Nandana.  Yonder  is  the  exalt- 
ed and  adored  Suparna  (Garuda). 


2(A 


MAHABHARAT/I. 


60.  After  having  raised  the  earth,  the 
supreme  Being,  the  creator  of  the  world, 
blazes  forth  in  the  form  of  a  boar  like  con- 
suming fire  at  the  universal  dissolution. 

61.  On  his  breast  is  to  be  seen  (the  gem) 
Srivatsa,  Behold  all  of  >;ou  that  being  who 
does  not  know  deterioration, 

Losnftdia  itid :— 

62.  The  immortals,  with  the  Grandsire 
At  their  head,  after  having  seen  that  great 
9oul  and  heard  his  praise,  went  back  to  the 
place  whence  they  came. 

TaisliampftyaBa  said  i— 

63.  O  Janamejya,  having  heard  this 
story,   all   the  Pandavas  with  great  alacrity 

Proceeded    by    the    way    pointed    out     by 
.omasha. 

Thus  ends  the  hundred  and  forty -second 
chapter,  entering  Gandhamadana,  in  the 
Tirthayatra  of  the  Vana  Parva* 


CHAPTER    CXLIII. 
(TIRTHAYATRA  ^KKV\)'^Continned. 

Taishampftyana  said  :~- 

I — 2.  O  king,  then  those  foremost  of 
bow  men,  those  immeasurably  effulgent 
heroes,  equipped  with  quivers  and  arrows, 
and  armed  with  swords  and  holding  bows 
stringed  at  full  and  wearing  finger  pro- 
tect6r  made  of  guana-skin,  went  towards  the 
Gandhamadhana,  with  the  Panchal  princess 
and  the  best  of  Brahmanas. 

3.  On  their  way  they  saw  many  lakes, 
rivers,  mountains,  forests  with  trees  of  wide 
spreading  shades  standing  on  the  summit  of 
tne  mountains, 

4.  Places  with  trees  bearing  flowers  and 
fruits  in  all  seasons,  and  regions  frequented 
by  the  celestial  Rishis.  Subduing  their  souls 
within  their  souls  and  living  on  fruits  -and 
roots, 

5.  They  passed  through  rugged,  craggy 
and  difficult  rigeons  seemg  (on  their  way) 
various  kinds  01  animals. 

6.  Those  high-souled  heroes  then  entered 
the  mounuin  inhabited  by  the  Rishis,  the 
Siddhas  and  the  immortals  and  frequented 
by  the  Kinnaras  which  is  the  favourite 
rigeon  of  the  Gandharvas  and  the  Apsaras. 

7.  O  king,  as  they  were  entering  Gan- 
dhamadhana  mountain,  a  violent  wind  arose 
accompanied  with  heavy  shower  of  rain, 

8.  Thereupon  clouds  of  dust  with  innu*. 
merable  dry  leaves  rose  and  suddenly 
covered  the  earth,  the  atmosphere,  and  the 
sky* 


9.  The  sky  being  covered  with  dmf, 
nothing  could  be  seen.  They  (the  Pandavas) 
could  not  even  express  their  mental  feelti^ 
to  one  another  by  wo^dr 

10.  With  eyes  enveloped  in  darkness 
and  pushed  by  the  wind  full  of  panicles  of 
rocks,  they  could  not  see  one  another. 

1 1.  There  arose  great  sounds  proceeding 
from  the  trees  and  also  from  those  trees 
that  continually  broke  down  blown  up  by 
the  wind  and  also  from  those  treses  that  fdl 
down  on  the  ground, 

12.  Distracted  by  the  wind,  they 
thought  in  their  mind,  "Is  the  heaven 
coming  down,  or  is  the  earth  or  the  moun- 
tain being  rent  assnnder  V^ 

13.  Being  pushed  by  the  wind  and  being 
alarmed,  they  felt  their  way  by  their  hand$ 
and  they  took  shelter  under  the  way-side 
trees,  ant-hills  and  caverns. 

14.  Then  taking  hold  of  his  bow  and 
taking  also  Draupadi  (by  the  hand),  the 
greatly  powerful  Bhimasena  stood  under- 
neath a  tree. 

15.  Dharmaraja  (Yudhisthira)  and 
Dhaumya  crept  into  a  deep  wood.  Taking 
the  sacred  fire,  Shahadeva  took  shelter 
under  a  rock. 

16.  Nakula  with  Lomasha  and  other 
greatly  ascetic  Brahmanas  stood  alarmed, 
each  underneath  a  tree. 

17.  When  the  wind  had  abated  and  the 
dust  had  subsided,  there  came  down  a  heavy 
shower  of  rain  in  great  torrents. 

18.  There  arose  a  ^reat  noise  (of  the  rains 
falling  on  the  mountain -side)  like  that  of  the 
roarings  of  the  thunder.  The  swift  flash- 
ing lightnings  began  to  play  gracefully  aa 
the  clouds. 

19.  Being  helped  by  the  swift  wind^ 
showers  of  rain  incessantly  poured  and 
filled- all  sides  round. 

20.  O  king,  all  around  flowed  many 
streamlets  covered  with  froth  and  mud. 

21.  Carrying  volumes  of  water  and 
covered  with  large  quantity  of  froth,  they 
rushed  down  with  tremendous  roars  uproot- 
ing many  trees. 

22.  When  the  noise  had  ceased  and  the 
wind  had  abated,  and  the  water  had  subsi- 
ded and  the  sun  had  arisen, 

23*  O  descendant  of  Bharata,  they  cau- 
tiously came  out  and  met  together.  Those 
heroes  then  again  proceed^  towards  the 
Gandhamadana  mountain. 

Thus  ends  the  hundred  and  forty-thtri 
chapter,  entering  Gandhamadhana,  in  ike 
Tirthayatra  of  the  Vana  Parva. 


1 


VANA   PARVA. 


209 


CHAPTER    CXLIV. 

(TIRTHAYATRA  PARVA)— Continued, 

VaishAinpayftaft  said  — 

1.  When  the  illustrious  Pandavas  had 
g^ne  only  two  miles,  Draupadi  unaccus- 
tomed to  walk,  sat  down. 

2.  Fatigued  and  miserable  as  she  was, 
the  Panchala  princess  became  faint  on 
account  of  the  storm  and  rain. 

3.  Trembling  with  faintness,  the  black- 
eyed  lady  supported  her  with  her  thighs  and 
with  her  plump  and  becoming  arms. 

4.  Thus  trying  to  support  herself  with 
her  thighs  which  were  like  the  trunk  of  an 
elephant,  she  suddenly  fell  down  on  the 
ground,  trembling  like  a  plantain  tree  stirred 
{by  wind). 

5.  Seeing  that  foremost  of  women 
falling  down  like  a  twisted  creeper,  the 
greatly  strong  Nakula  ran  forward  and  sup- 
ported her. 

XTaknlft  mM  •— 

6.  O  kine,  O  descendant  of  Bharata. 
behold,  the  daughter  of  the  Panchala  king, 
this  black -eyed  lady  has  fallen  on  the 
ground  out  of  fatigue. 

7.  O  great  king,  this  lady  of  slow  gait, 
though  she  does  not  deserve  misery, 
suffers  great  afflictions.  She  is  worn  out 
with  fatigue.     Therefore  comfort  her. 

Taisliainpftyftaft  said  :— 

8.  Having  heard  his  these  words,  the 
king,  Bhima  and  Sahadeva  became  greatly 
afflicted,  and  they  soon  ran  towards  her. 

g.  Seeing  her  weak  and  also  seeing  her 
pale  face,  the  high-souled  son  of  Ivunti, 
taking  her  up  on  his  lap,  began  to  lament 
<!n  griel). 

Yudliiflthira  said  '•— 

10.  How  can,  this  beautiful  lady  accus- 
tomed to  a  life  of  ease  (and  accustomed)  to 
live  in  the  private  rooms  and  on  beds  spread 
over  with  sheets,  sleep   on  the  ground  7 

1 1.  The  delicate  hands  and  the  lotus-like 
feet  of  this  lady  who  deserve  all  excellent 
things  have  become  dark  blue  in  colour 
on  my  account. 

12.  Having  been  addicted  to  dice  what 
have  I  done  foolishly.  I  am  with  Krishna 
(Draupadi)  wandering  in  the  forest  full  of 
wild  animals  I 

13.  This  large-eyed  lady  was  bestowed 
on  us  by  her  father,  the  king  of  Drupada, 
in  the  hope  that  this  blessed  damsel  would 
be  happy  by  obtaining  the  Pandavas  as 
her  husbands. 


27 


14.  Afflicted  with  hardship,  sorrow  and 
travel,  it  is  on  account  of  my  wretched  act, 
she  (now)  lies  prostrate  on  the  ground  with- 
out having  obtained  any  thing  hoped  for. 

Vaishampayana  said  :— 

15.  When  Dharmaraja  Yudhisthira  was 
thus  lamenting,  Dhaumya  and  other  fore- 
most ef  Bramhanas  all  came  there. 

16.  They  comforted  and  consoled  him, 
and  they  honoured  him  with  blessings. 
They  uttered  mantras  capable  of  destroy- 
ing Rakshashas,  and  they  also  performed 
(some)  religious  rites. 

17.  On  ihe  Mantras  being  recited  by  the 
great  Rishis  in  order  to  restore  her  and 
ov\  the  repeated  touch  of  the  cool  hands 
of  the  Pandavas, 

18.  And  also  on  being  fanned  by  the  cool 
breeze  surcharged  with  water,  the  Panchala 
princess  felt  ease,  and  slowly  regained  her 
consciousness. 

19.  Placing  the  poor  exhausted  lady 
who  had  then  regained  her  consciousness 
on  a  deer-skin,  the  sons  of  Pritha  made 
her  take  rest. 

20.  The  twins,  taking  up  her  red-soled 
feet  with  auspicious  marlcs,  began  to  press 
them  gently  with  their  hands  which  were 
scared  by  the  bow-strings. 

21.  Dharmaraja  Yudhisthira  also  com« 
forted  her.  That  foremost  of  the  Kurus 
thus  spoke  to  Bhimasena. 

Yudhisthira  said  :— 

22.  "O  Bhima,  many  rugged  and  snowy 
bound  mountains  are  (before  us) ;  O  mighty- 
armed  hero,  how  will  Krishna  (Draupadi) 
be  able  to  pass  them  ? 

Bhima  said  :— 

23.  O  king,  I  myself  will  carry  the 
princess,  and  also  these  two  foremost  of 
men,  the  twins,  and  yourself ;  therefore  O 
king  of  kings,  do  not  allow  anxiety  to  come 
to  your  mind. 

24.  O  sinless  one,  at  your  command, 
the  son  of  Hirimba,  Ghatatkacha,  who  can 
range  the  skies  and  who  is  as  strong  as 
myself  will  carry  us  all. 

Vaishampayana  said :— 

25.  Having  been  ordered  by  Dharma- 
raja (Yudhisthira)  he  remembered  his  Rak- 
skasha  son.  As  soon  as  remembered  the 
high-souled  Ghatatkacha  appeared  before 
his  father. 

26.  The  mighty  armed  hero,  after  salu- 
ting the  Pandavas  and  the  Brahmanas, 
stood  before  thero  with  joined  hands.  They 
too  welcomed  him  in  return. 


axo 


MAIIA8IIARATA. 


27.  He  then  lliiis  spoke  to  hts  greatly 
powerful  father  Bhimasena,  *•  Having- been 
remembered  by  you,  I  have  speedily  come 
^ere  to  serve  yoo. 

28.  O  mighty -armed  hero,  command  me. 
1  sliall  certainly  be  able  to  perform  what- 
ever you  will  order  me  to  do."  Having 
heard  this,  Bhimasena  embraced  the  Rak- 
shasha. 

Thus  ends  iht  hundred  and  forty -fourth 
chapter  1  entering  Gandhamadanot  in  the 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXLV. 
(TIRTHAYATRA  PARW Ky-Ccntinued. 

Yndhisthira  saicl  :— 

1.  O  Bhima,  let  this  powerful  and  heroic 
Rakshaka  chief,  your  own  begotten  son, 
ever  devoted  to  us,  and  always  truthful, 
carry  (his)  mother  (Draupadi)  without  any 
delay. 

2.  O  greatly  powerful  hero,  by  your 
strength  of  arms  I  shall  go  with  the  Pan- 
chala  princess  to  Gandhamadana* 

3.  Having  heard  the  words  of  his  bro- 
ther, that  foremost  of  men  Bhimasena 
spoke  thus  to  that  chastiser  of  foes,  Ghatot- 
kacha. 

BUm&Sftid:' 

4.  O  invincible  hero,  O  son  of  Hirimba, 
O  child,  O  ranger  of  skies,  you  are  capable 
of  going  everywhere  at  will.  Your  mother 
is  worn  out  with  fatigue  ,*  therefore,  O 
strong  hero,  carr>*  her 

5.  On  your  shoulder,  and  go  with  us 
adopting  a  course  not  far  overhead,  so  that 
y0u  may  not  make  her  feel  uneasy.  Let 
blessings  be  on  you. 

Qliat  Atkaclia  said  :— 

6.  I  can  myself  alone  carry  Dharmaraja 
(Yudhisthu^),  Dhaumya,  Krishna  (Drau- 
padi) and  the  twins  (Nakula  and  Saha- 
deva), — what  wonder  is  then  there  that  I 
shall  to-day  carry  them  when  I  have  others 
to  help  me ! 

7.  O  sinless  one,  hundreds  of  other 
heroes  (Rakshashas),  capable  of  ranging  tn 
the  skies  and  of  assuming  any  form  at  will, 
will  carry  you  with  all  the  Brahmanas, 

▼aisliampayaiiA  lald:— 

8.  Having  said  this.  Gliatotkacha  car- 
ried Krishna  (Drattpadi)  in  the  midst  of 
the  Pan  Jav'as,  The  other  (Rakshasas) 
carried  the  Pandavas, 


9.  Lomosha  of  matchless  effulgence 
proceeded  in  the  path  of  the  Siddii^s  by 
virtue  of  his  own  (ascetic)  prowess,  like  a 
second  sun. 

10.  Being  ordered  by  the  Rakshasha 
chief,  other  greatly  powerful  Rakshashas  tcok 
up  an  the  Bramhanas  (on  their  shoulders) 
and  proceeded  along. 

11.  Blazing  up  many  highly  charming 
forests  and  woods,  they  went  towards  the 
great  Vadari  tree. 

12.  Being  carried  by  the  greatly  swift 
and  heroic  Kakhashas^  who  were  c:apable 
of  going  great  distance  within  the  shortest 
time,  they  passed  over  a  long  way  as  if 
it  were  but  a  short  one. 

13.  They  saw  (on  their  wayl  many 
regions  crowded  with  Aflechas,  many  mines 
of  gems,  many  hillocks  full  of  various 
minerals, 

14.  Thronged  with  Vidyadharas,  aboun- 
ding  on  all  sides  in  the  monkeys  and  the 
Kinnaras,  the  Kimpurashas,  and  the  Gan- 
dharvas, 

15.  Full  of  peacocks,  Chnm^ru  "cows, 
apes,  Rufust  bears,  Gavayas,  and  bu£[al»es« 

16.  Intersected  by  many  rivulets,  and 
abounding  in  a  large  number  of  birds  ol 
various  kinds  and  also  in  various  sorts  of 
beasts,  beautified  by  elephants, 

17.  Adorned  with  variou^  trees  and 
enraptured  birds.  Having  passed  many  such 
regions  and  also  the  country  ol  LTttara* 
Kurus, 

18.  They  then  saw  that  best  of  moun- 
tains, the  Kailasha,  full  of  wonderlul  sights. 
They  then  saw  the  hermitage  of  Nara  and 
Narayana, 

19.  Adorned  with  celestial  trees  bearing 
fruits  and  flowers  in  all  seasons  of  the  year. 
They  then  saw  that  channing  Vadari  of 
large  trunk. 

20.  It  was  full  of  freshness,  of  deep  shade, 
of  excellent  beauty  and  of  thick,  soft  and 
green  foliage;  it   was  blessed  and   healthfui, 

21.  With  gigantic  and  wide  spreading 
boughs  of  matchless  lusture,  it  bore  full 
grown,  tasteful  and  holy  fruits, 

22.  All  dropping  excellent  honey.  It  was 
frequented  by  the  great  Rtshis,  and  it  was 
always  inhabited  by  various  birdis  madden- 
ed with  animal  spirits. 

23.  It  grew  in  a  place  where  there -were 
no  mosquitoes  and  gad  flies,  and  it  abounded 
in  fruits,  roots  and  water,  it  was  covered 
with  green  grass,  inhabited  by  the  cdestsals 
and  the  Gandharvas, 

24.  It  stood  on  a  smooth  surface  of  tani 
which  was  naturally  blessed  and  htaldiftd 


VANA   PARVA. 


211 


h  was   tVironless,  beautious,  and    cool   and 
pleasant  in  touch, 

25.  Having  reached  the  place  with  those 
foremost  of  Bramhanas,  the  illustrious  (Pan- 
davas)  all  slowly  alighted  from  the  shoulders 
of  the  Rakshashas. 

26.  O  king,  the  Pandavas,  accompained 
by  those  best  of  Bramhanas,  saw  the  char- 
ming hermitage  of  Nara  and  Narayana. 

27.  It  was  free  from  darkness,  it  was 
holy,  it  was  untouched  by  the  solar  rays,  it 
was  free  from  all  the  miseries,  namely 
hunger  and  thirst,  heat  and  cold  j  it  destroy- 
ed all  sorrows. 

28.  It  was  crowded  by  the  great  Rishis 
and  adorned  with  the  grace  of  the  Vedas. 
It  was  inaccessible  to  those  men  ivho  were 
beyond  the  pale  of  religion. 

29.  It  was  adorned  with  offerings  and 
A^fnf^i^,  it  was  holy,  well  swept  and  daubed 
with  fragprance.  It  shone  beautiful  with  the 
offerings  of  celestial  blossoms  all  around. 

30.  It  was  covered  over  with  sacriflcial 
altars,  sacred  laddies  and  posts,  and  graced 
with    large    water   jars  and    askets. 

31.  It  was  the  refuge  of  all  creatures, — 
it  echoed  with  the  recitations  of  the  Vedas. 
It  was  heavenly  and  a  fit  place  for  a  holy 
hermit^e  ;  it  destroyed  all  fatigue. 

32 — 35.  It  was  full  of  splendour,  it  pro- 
duced matchless  merits,  it  was  majestic  with 
divine  qualities.  It  was  inhabited  by  many 
great  Rishis  living  on  fruits  and  roots,  having 
their  passions  controlled,  wearing  black  deer 
skins,  looking  as  effulgent  as  the  sun  and 
Agni,  possessing  souls  magnified  by  as- 
ceticism and  mind  intent  on  emancipation, 
leading  the  Vanaprastha  life,  identifying 
tliemsleves  with  the  Supreme  Soul  and  recit- 
ing the  Vedas.  That  greatly  effulgent  son 
of  Dharma,  Yudhisthira,  with  his  brothers, 
restraining  his  senses  and  purifying  himself, 
went  to  those  Rishis,  who,  having  seen  by 
their  supernatural  knowledge  the  arrival  of 
Yudhisthira, 

36.  Received  him  with  joy.  Those 
Rishis,  engaged  in  the  reciution  of  tlie 
Vedas  conferred  blessings  on  hun. 

37.  Those  fire-like  ones  gladly  gave  him 
a  fitting  reception  in  due  form.  They  gave 
him  pure  water,  fruits,  flowers  and  roots, 

38.  Oharmaraja  Yudhisthira  gladly  re- 
ceived with  subdued  soul  the  offerings  offer- 
ed by  the  great  Rishis  for  his  reception. 

39—40.  O  sinless  one,  the  Pandava 
(Yudhisthira)  with  Krishna  (Draupadi)  and 
his  brothers  and  with  also  thousands  of 
Bramhanas,  learned  in  the  Vedas  and 
the  Vedangas,  entered  that  sacred  her- 
mitage which  was   like    the  abode  of  Indra, 


resembling  heaven    itself,  beautiful  and  fulf 
of  celestial  fragrance. 

41.  Then  the  virtuous-minded  (Yudhis- 
thira)  saw  the  hermitage  of  Nara  and  Nara- 
yana, adored  by  the  celestials  and  the  celes- 
tial Rishis  and  beautified  by  the  Bhagirathi, 

42.  Seeing  it  frequented  by  the  Bramha- 
na  Rishis  and  abounding  in  fruits  dropping 
excellent  honey,  those  foremost  of  men,  the 
Pandavas,  were  filled  with  great  delight. 

43.  Having  arrived  there  those  high- 
souied  oues  lived  at  that  place  with  the 
Bramhanas.  Being  greatly  delighted,  they 
cheerfully    sported  there. 

44.  Seeing  the  Mainaka  mountain  witfr 
golden  peaks  and  also  the  auspicious  Vinda 
lake  abounding  in  various  sorts  of  birds, 

45.  The  Pandavas  with  Krishna  (Drau- 
padi) derived  great  pleasure  in  roaming  in 
those  excellent  and  charming  woods  blos- 
somed with  flowers  of  all  seasons. 

46.  They  were  beautiful  on  alt  sides  with 
trees  bearing  brown  Wossonw,  bending 
down  with  the  weight  of  their  fruits,  fre- 
quented by  numerous   male  Kokilas, 

47.  With  glossy  and  beautiful  foliager 
with  cool  sha<&  and  with  beautiful  loveliness, 
with  various  lakes  of  crystal  waters, 

48.  Adorned  all  around  with  lotuses  and 
lilies.  Seeing  this  charming  scene,  the 
Pandavas  derived  great   deliglit. 

49.  O  lord,  a  balmy  breeze  with  holy 
fragrance  always  blew  there,  delighting  all 
the  Pandavas  with    Krishna  (Draupadi). 

50 — 51.  The  high-souled  ones  saw  near 
the  great  Vadari  tree,  the  Bhagirathi  of 
easy  descent  and  cool  water,  adorned  with 
beautiful  lotuses,  with  stairs  made  of  rubies 
and  corals,  beautified  with  trees  and 
scattered  over  with  celestials  flowers  and 
giving  great  pleasure  to  the  mind. 

52 — 53.  Those  sons  of  Kunti,  after  having 
purified  themselves,  offered  oblations  to  the 
Pitris,  tlie  celestials,  the  Rishis,  in  the  sacred 
waters  of  the  Bhagirathi  in  that  extremely 
inaccessible  place,  frequented  by  the  celes- 
tial Rishis.  lliose  perpetuators  of  the 
Kuru  race  thus  offered  oblations  and 
passed  their  time  in   reciting  holy  writs. 

54.  Those  foremost  of  men,  those  heroes 
then  lived  there  with  the  Biahmanas. 
Those  best  of  men,  the  celestial-like  Pan- 
davas, seeing  the  various  scenes  with 
Krishna  (Draupadi)  derived  great  pleasure. 

Thus  ends  the  hundred  and  forty -fourth 
chapter,  entering  Gandamadana,  in  the 
Tirthayatra  of  the  Vana  Parva, 


212 


MANABIfARATA. 


CHAPTER  CXLVI.       . 
(TIRTHAYATRAPARVA)— C<7»^i»u«/. 

Vaishampayana  said  :— 

1.  There  lived  those  foremost  of  men, 
those  heroes,  for  six  nights,  leading  a  highly 
pure  life  with  the  expectation  of  seeing 
Dhananjaya  (Arjuna.) 

2.  Then  there  blew  a  wind  from  the 
north -east  at  pleasure,  and  it  brought  a 
celestial  and  sun -like  lotus  with  one 
thousand  petals. 

3.  The  Panchala  princess  saw  that 
pure  and  charming  lotus  of  celestial  frag- 
rance lying  on  the  ground  being  brought  by 
the  wind. 

4.  O  king,  having  obtained  that  ex- 
cellent, fragrant  and  blessed  lotus,  that 
blessed  lady  became  very  much  delighted, 
and  she  thus  spoke  to  Bhimasena. 

Draupadi  «aid  :— 

5.  *'  O  Bhima,  behold  this  beautiful  and 
excellent  celestial  flower, — it  has  gladden- 
ed my  heart  by  its  sweet  fragrance. 

6.  O  chastiser  of  foes,  I  shall  give  it  to 
Dharmaraja  (Ycdhisthira).  Procure  others 
(like  it)  for  my  satisfaction,  so  that  I  may 
take  them  to  our  hermitage  in  the  Kamyaka. 

7.  O  son  of  Pritha,  if  I  am  your  beloved, 
then  procure  others  (like  it)  in  large  num- 
bers, for  I  desire  to  take  them  to  our 
hermitage  in  the  Kamyaka  (forest.)" 

8.  Having  said  this  to  Bhimasena,  that 
faultless  lady  of  beautiful  eyes  took  the 
flower  and  went  to  Dharmaraja  (Yudhis - 
thira.) 

9.  Knowing  the  desire  of  their  queen 
(Draupadi),  that  foremost  of  men,  the 
greatly  strong  Bhima,  set  out,  so  that  he 
might  gratify  the  desire  of  the   beloved  one. 

10.  Eager  to  fetch  the  flowers,  he  pro- 
ceeded at  a  very  rapid  pace  facing  the 
wind,  in  the  direction  from  which  the  lotus 
had  come. 

11.  Taking  the  bow  inlaid  with  gold  and 
also  arrows  resembling  poisonous  snakes, 
he  proceeded  like  a  lion  in  rage  or  an 
elephant  in  rut. 

12.  All  creatures  stared  at  that  wielder 
of  the  great  bow  and  arrows.  Neither 
exhaustion,  nor  langour,  nor  fear,  nor 
confusion 

13.  Ever  took  possession  of  that  son  of 
Pritha  and  of  Vayu  (wind).  Desiring 
to  please  Draupadi,  that  hero  of  great 
strength  of  arms, 

14. — 15.  That  mighty  one,  free  from 
fear  or   exhaustion,  began    to    ascend    the 


mountain.  That  slayer  of  foes  roamed  ovef 
that  beautiful  place  adorned  with  trees, 
ereepers  and  shrubs  and  paved  with  black 
stone  and  frequented  by  the  Kinnaras. 
With  various  minerals,  plants,  beasts  and 
birds  and  many  colours, 

16. — 20.  It  appeared  like  an  upraised 
arm  of  the  earth  adorned  with  all  ornaments. 
That  hero  of  matchless  prowess,  fixing  hb 
look  at  the  slopes  of  the  Gandhamadana, 
adorned  with  the  flowers  of  every  season  and 
revolving  various  thoughts  in  hb  mind  and 
with  his  ears,  eyes  and  mind  rivetted  to  the 
spots  resounding  with  the  notes  of  male 
Kokilas  and  ringing  with  the  hum 
of  black  bees,  like  an  elephant  in  rut 
roving  mad  in  the  forest,  smelt  the 
excellent  fragrance  proceeding  from  the 
flowers  of  all  seasons.  He  was  fanned  by  the 
fresh  breeze  of  the  Gandamadana,  full  of 
fragrance  of  various  flowers,  and  as  cooling 
as  a  feather  touch.  On  his  fatigue  being 
removed,  the  down  on  his  body  stood  00 
end* 

21.  That  chastiser  of  foes  sought  for  the 
flowers  all  over  the  mountain,  frequented 
by  the  Yakshas,  the  Gandharvas,  the 
celestials  and  the  Brahmanas  Rishis. 

22.  Being  brushed  by  Saptachada  tree 
and  besmeared  in  red,  black  and  while 
minerals,  he  looked  decorated  with  the 
lines  of  holy  .unguents  drawn  by  fingers. 
The  mountam  with  clouds  stretching  at  its 
sides  looked  as  if  it  was  dancing  with 
outspread  wings. 

23.  On  account  of  the  trickling  of  the 
waters  of  the  springs,  it  appeared  to  be  ad- 
orned with  necklaces  of  pearls.  It  con- 
tained romantic  caverns,  groves,  cascades 
and  caves. 

14.  There  were  innumerable  beautiful 
peacocks  dancing  to  the  tinklings  of  the 
bangles  on  the  arms  of  Apsaras.  The 
rocky  surface  of  the  mountains  had  been 
worn  away  by  (the  continual  bruslung  of) 
the  tusks  of  great  elephants. 

25. — 27.  With  the  waters  of  the  stream- 
lets falling  down,  the  mountain  looked  as  if 
its  clothed -were  getting  loosened.  That 
handsome  sdh  of  Vayu  (wind)  playfully 
and    cheerfijlly    went    on,     pushing   away 

innumerable  entwining  creepers.  The  slags 
stared  at  him  in  curiosity  with  grass  in  th^ 
mouth  ;  and  as  they  never  knew  what  fear 
was,  they  were  not  frightened,  and  they  did 
not  run  away.  Eager  to  fulfil  the  desire  of 
his  beloved,  that  hero  of  beautiful  eyes, 

28.  That  youth,  of  the  splendour  like  the 
colour  of  the  gold,  having  a  body  as  strong 
as  that  of  the  lion,  treading  like  a  mad  dc- 
phahi  and  possessing  the  prowess  of  a  mad 
elephant, 


VANA   PARVA. 


213 


29—31.  Having  coppery  eyes  like  those 
of  a  mad  elephent  and  possessing  the  pro- 
wess of  checking  a  mad  elephant,  began  to 
roam  on  the  romantic  sides  of  the  Gandha- 
madana  with  two  beautiful  eyes  uplifted  and 
thus  displaying  a  novel  beauty.  The  wives 
of  the  Yakshas  and  the  Gandharvas,  sitting 
invisible  by  the  side  of  their  husbandS} 
stared  at  him  turning  their  faces  and  making 
various  motions.  He  (then)  remembered 
the  various  woes  caused  by  Duryodhana. 

32.  Eager  to  do  the  favourite  work 
of  Draupadi  exiled  in  the  forest,  he  thought, 
"Now  that  Arjuna  had  gone  to  heaven  and 
I  have  come  away 

33 — 34.  In  search  of  the  flowers,  what 
will  Yudhisthira  now  do  from  affection  ;  and 
doubting  their  prowess,  that  foremost  of 
men  Yudhisthira  will  not  allow  Nakula  and 
Sahadeva  to  come  in  search  of  us.  How 
can  I  obtain  the  flowers  soon  ?"  He  thought 
thus. 

35.  And  that  foremost  of  men  proceeded 
with  the  speed  of  the  kinj^  of  birds  (Garuda), 
with  his  mind  and  sight  fixed  on  the 
delightful  sides  of  the  mountain. 

36.  Having  the  words  of  Draupadi  as 
his  provisions  for  the  journey,  Bhima  went 
with  greater  speed,  shaking  the  earth 
with  his  tread  as  does  a  hurricane. 

37 — 38.  Frightening  the  herds  of  eleph- 
ants, the  lions,  tigers  and  deer,  uprootmg 
and  crushing  large  trees,  forcibly  tearing 
plants  and  creepers  like  an  elephant,  ascend- 
ing higher  and  higher  the  summit  of  a 
mountain, 

39.  He  roared  fearfully  as  does  the 
cloud  surcharged  with  lightnincf.  Awaken- 
ed by  the  loud  roarings    of  Bhima, 

40.  Tigers  came  out  of  their  dens  while 
other  v.'ild  animals  hid  themselves  in  their 
own.  The  birds  flew  away  in  alarm  and 
herds  of  deer  ran  (in  all  directions). 

41.  Birds  left  the  trees,  tigers  forsook 
their  dens,  the  mighty  lions  were  roused  from 
their  slumber  and  the    buffaloes  stared, 

42.  The  elephants  in  great  alarm  sur- 
rounded by  the  female  dephants  left  that 
forest  and  ran  to  more  extensive  ones. 

43.  The  boars,  the  deer,  the  lions,  the 
buffaloes,  the  tigers,  the  jackals  and  the 
Gavyas  and  all  other  wild  animals  in  herds 
began  to  cry. 

44.  The  ruddy  goose,  the  J^allenduias, 
the  ducks,  the  katandavast  the  plavas^  the 
parrots,  the  male  kokilas  and  the  herons  all 
flew  in  confusion   in    all  directions. 

45.  Some  proud  elephants,  urged  by 
female  elephants  and  also  some  lions  and 
tigers  in  great  anger  rushed  at  Bhimaseiia* 


46.  As  they  were  bewildered  with  fear, 
these  fearful  animals  discharged  urine  and 
dung  and  set  up  loud  yells  with  gaping 
mouths. 

47 — 48.  Thereupon  the  illustrious  and 
the  handsome  son  of  Vayu,  the  mighty 
Pandava,  depending  on  his  own  strength 
of  arms,  began  to  kill  in  anger  one  ele- 
phant with  another  elephant  and  one  lion 
with  another  lion.  fie  killed  others 
(smaller  animals)  with  slaps.  Being  thus 
killed  by  Bhima,  the  lions,  the  tigers,  tlie 
leopards 

49 — 50.  I^oudly  cried  and  discharged 
urine  and  dung  in  great  fear.  The  hand- 
some son  of  Pandu,  the  mighty  armed  hero, 
entered  into  that  forest  resounding  all 
sides  with  his  shouts.  The  mighty  armed 
hero  then  saw  on  the  slopes  of  the  Gandlia- 
madana 

51.  A  charming  forest  of  plantain  trees 
extending  to  many  Yoyattas,  The  greatly 
powerful  hero,  agitating  (the  forest),  went 
with  great  speed  towards  it. 

52.  Like  a  large  elephant  breaking 
many  trees  and  uprooting  innumerable 
plantain  trees  as  high  as  many  palm  trees 
put  one  upon  the  other. 

53.  That  foremost  of  all  strong  men 
Bhima  threw  them  on  all  sides  ;  that  greatly 
powerful  hero,  as  proud  as  a  lion,  sent  up 
loud  shouts. 

54.  Then  he  met  with  innumerable  huge 
animals,  deer,  monkeys,  lions,  buffaloes,  and 
also  aquatic  animals. 

55.  With  the  roarings  of  these  (animals), 
as  well .  as  with  the  shouts  of  Bhima,  the 
wild  animals  living  in  distant  forests  were 
also  alarmed. 

56 — 57.  Having  heard  this  noise  of  the 
beasts  and  birds,  thousands  of  aquatic  fowls 
suddenly  rose  into  air.  That  foremost  of 
the  Bharata  race  (Bhima),  then  went  in 
that  direction.  He  then  saw  a  vast  and 
romantic  lake. 

58.  That  fathomless  lake  was  being 
fanned  by  the  golden  plantain  trees  on  its 
banks,  which  were  slowly  shaken  by  the  soft 
breeze. 

59.  Going  down  to  the  waters  of  that 
lake  adorned  with  innumerable  lotuses  and 
lilies,  that  greatly  powerful  hero  sported 
merrily  there  like  a  mighty  elephant    m  rut. 

60.  Having  sported  there  for  a  long 
while,  that  immeasurably  effulgent  hero  got 
up  in  order  to  enter  quickly  into  the  forest 
abounding  in  trees. 

61.  Then  the  Pandava  (Bhima)  sounded 
with  all  his  might  his    loud-blowing  com* 


214 


MAHABHARATA. 


Striking  his  arms  with  his  arms,  the  mighty 
Bhima  made  all  the  points  of  heavea 
resound. 

62.  Filled  with  the  sounds  of  the  conch 
and  with  the  shouts  of  Bhimasena  and  also 
with  the  sounds  made  by  the  striking  of  his 
arms,  the  caves  of  the  mountains  seemed 
roaring. 

63.  Hearing  those  loud  strikings  of  his 
arms  resembling  the  roarings  of  thunder, 
the  lions  sleeping  in  their  caves  (awoke  and) 
uttered  great  howls. 

64.  O  descendant  of  Bharata,  being 
frightened  by  the  yellings  of  the  lions,  the 
elephants  also  sent  forth  tremendous  roars 
which  filled  the  mountain. 

65.  Having  heard  these  loud  sounds 
and  known  that  Bhimasena  was  hia  brother, 
the  monkey-chief,  Hanumana,  the  ape, 

66 — 67.  With  the  desire  to  do  good  to 
Bhima  and  to  secure  his  safety,  obstructed 
the  path  to  heaven.  Thinking  thus,  he  lay 
across  the  narrow  path  adorned  with 
plantain  trees. 

68—69.  With  the  object  that  the  Pandava 
(Bhima)  might  not  meet  with  any  curse 
or  defeat  by  entering  the  plantain  forest, 
the  huge  Hanumana  lay  down  there  as  if 
overcome  by  drowsiness. 

70.  He  began  to  yawn,  lashing  his  long 
tail,  which  resembled  a  (sacrificial)  pole 
consecrated  to  indra,  and  he  roared  like 
thunder. 

71.  On  all  sides  round,  the  mountain 
echoed  through  the  mouths  of  its  caves. 
Those  sounds  were  like  the  lo wings  of  a 
cow. 

72.  Shaken  by  the  sounds  produced  by 
the  lashing  of  his  tail,  the  mauntain,  with 
its  summits,  tottered  and  crumbled  down  on 
all  sides, 

73.  Rising  above  the  roarings  of  mad 
elephants,  the  sounds  of  the  lashing  of  his 
tail  spread  over  all  the  slopes  of  the  moun- 
tain. 

74-  Having  heard  this  noise,  the  down 
of  Bhima's  body  stood  on  end.  He  began 
t6  roajn  over  ^at  plaintain  tree  in  search  of 
the  source  of  these  sounds. 

75,  The  mighty -armed  hero  saw  the 
monkeytchief  in  the  plaintain  forest,  lying 
on  an  elevated  rocky  base. 

76,  He  was  difficult  to  be  looked  at 
as  a  flash  of  lightning  is  ;  he  was  of  cop- 
pery colour ;  he  was  as  quick-moving  as 
lightning, 

77,  He  had  a  short  fleshy  neck  support- 
ed on  his  shoulders  ;  his  waist  was  slender 
in  consequence  of  the  fullness  of  his 
shoulders. 


78.  His  tail,  covered  with  long  h^iir  and 
bent  a  little  at  the  end,  was  raised  up  lik^ 
a  banner. 

79 — 80.  He  (Bhima)  saw  HanumanaV 
head  furnished  with  small  lips,  coppery 
face,  long  tongue,  red  ears,  brisk  eyes  and 
bare  white  teeth  sharpened  at  the  edge. 

81.  His  head  was  like  the  shining  moofr 
with  hair  scattered  over,  resembling  a  heap 
of  Asoka  flowers.  That  greatly  effulgent  one 
was  lying  amidst  the  golden  palm  trees, 

82.  Looking  like  a  blazing  fire  with  his 
effulgent  body.  That  chastiser  of  foes  was 
casting  glances  with  his  eyes  reddened  with 
intoxication. 

83—85.  The  Tntelligent  Bhima  saw  that 
mighty  and  huge  monkey -chief  lying  like  a 
second  Himalayas  obstructing  trie  path  of 
heaven.  Seeing  him  alone  in  that  great 
forest  the  undaunted,  the  mighty -armed,and 
the  greatly  strong  Bhima,  quickly  came  to 
him  and  uttered  a  loud  lion -like  roar.  At 
his  that  loud  roar,  beasts  and  birds  were 
terrified* 

86.  The  greatly  powerful  Hanumana 
opened  his  eyes  but  partially,  and  looked 
at  him  with  thorough  disregard  with  e>*cs 
reddened  with  intoxication.  Then  smilling- 
ly  addressing  him,  he  thus  spoke  to 
him. 

Hanumana  said  *— 

87.  Why  have  you  awakened  me»  ill  as  I 
am  ?  I  was  comfortably  asleep.  As  you 
have  reason t  you  should  certainly  show 
kindness  to  all  creatures. 

88.  Being  born  in  the  animal  kingdom 
we  do  not  know  what  Dharma  is.  But 
men   having  reason  show  kindness    to  aK 

animals. 

89.  Why  do  then  men  like  your  august 
self  commit  acts  that  are  harmful  alike 
to  body,  speech  and  heart  and  which  are 
also  destructive  of  virtue. 

90.  You  know  not  what  virtue  is.  Yon 
have  not  taken  advice  from  the  wise  men. 
You  have  but  little  sense,  and  therefore 
from  childishness  you  destroy  lower 
animals. 

91.  Tell  me  who  you  are.  Why  have 
you  come  to  the  forest  devoid  of  humanity 
and  human  beings  7 

92.  O  foremost  of  men,  tell  me  also 
where  you  intend  to  go  to-day.  It  is  impos- 
sible to  go  any  further  ;  the  yonder  mount- 
ain IS  inaccessible. 

93.  O  hero,  except  success  in  asce- 
tism  there  is  no  otlier  means  to  go  lo  that 
place.  This  is  the  way  lo  the  celestul 
regions.     It  is  alwa):s  impassable  by  mcn« 


VANA  PARVIL 


215 


n4.  O  liero,  O  lord,  out  of  kindness  I 
ask  you,  to  desist.  Listen  to  my  words. 
Further  up  from  this  place  you  are  not  aWe 
lo  go.    Therefore  desist. 

Q^_-y6,  O  foremost  of  men,  you  are 
welcome  here  to  day  in  every  way.  If  you  at 
all  accept  my  words,  then  rest  here  paruk- 
ingof  fruits  and  roots  as  sweet  as  ambro* 
sia.   Do  not  for  nothing  be  killed. 

Thus  ends  the  hundred  and  forty-sixth 
chapter,  Bhtma's  entering  pUntian  forest 
in  the  Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CXLVII. 
(TIRTHAYATRA  l^XKW \)— Continued. 

Vaishampayana   said:— 

1.  O  chastiser  foes,  having  heard  these 
words  of  the  intelligent  monkey  chief,  the 
heroic  Bhima  thus  spoke  to  him. 

Bhima  said  \— 

2.  Who  are  your  august  self  ?  For 
what  reason  yoii  are  in  the  shape  of  a 
monkey?  It  is  a  Kshatrya, — an  order  next 
to  the  Brahmanas  who  asks  you. 

3.  I  am  a  descendant  of  Kuru,  born  in 
the  Lunar  dynasty,  born  by  Kunti  in  her 
womb, — a  son  of  Pandu,  begotten  by  Vayu, 
known  by  the  name  of  Bhimasena. 

Vaishampayana  said  :— 

4.  Hearing  the  words  of  that  Kuru  hero, 
Hanumana  smiled,  and  that  son  of  Vayu 
thus  spoke  to  the  son  of  Vayu  (Bhima). 

Eannmana  said  :— 

5.  I  am  a  monkey  ;  I  shall  not  grant  you 
the  passage  you  desire.  De*5ist  like  an 
honest  man  and  go  back.  Do  not  meet 
with  destruction. 

Bhima  said  :— 

6.  O  monkey,  I  do  not  ask  you  about 
destruction  or  anytjiing  eUe.  Give  me 
^ay.  Arise,  do  not  meet  with  grief  at  my 
hand. 

Hanamana  said  :— 

7.  I  am  suffering  frt)m  illness,  therefore 
I  have  no  strength  to  rise.  If  you  are  re- 
solved to  go,  then  go  overleaping  me. 

Bhima  said  :-- 

8.  The  attributeless  Supreme  Soul  per- 
vades all  bodies.  I  cannot  disregard  him 
^ho  is  knowabfe  by  only  knowledge. 
Therefore  I  c  annot  overleap  you. 


9.  Had  I  not   known    him    from   whom 
all  creatures  have  become  manifest,  1  would 
have  overleaped  you, — also  this   mountain, 
even  as  Hahumana  did  the  ocean. 

Hanumana  said  :— 

10.  Who  is  he  of  the  name  of  Hanu- 
man  who  leaped  over  the  ocean.  U  fore- 
most of  men,  I  ask  you,  relate  it  if  you  can, 

Bhima  said:— 

11.  He  was  my  brother,  Excellent  in  all 
accomplishments,  avxd  endued  with  both 
intelligence  and  strength.  Ihat  handsome 
and  foremost  of  monkeys  is  celebrated  in 
the  Raaiayana. 

12.  The  ocean  extending  over  one 
hundred  Yoyanas  was  leaped  over  by  that 
monkey  for  Kama's  wife. 

13.  That  greatly  powerful  hero  was  my 
brother ;  I  am  equal  to  him  in  might, 
strength  and  prowess.  1  am  able  also  to 
chastise  you. 

14.  Arise  therefore;  give  me  way  or  wit- 
ness my  prowess  to-day.  If  you  fail  to  do 
what  1  say,  I  shall  send  you  to  the  abode  of 
Vama. 

Vaishampayana  said  :— 

15.  Knowing  him  to  be  intoxicated  and 
proud  of  his  strength  of  arms,  Hanumana 
slighted  him  (very  much)  in  liis  mind,  and 
he  thus  spoke  to  him 

B[anumana  said  :— 

16.  O  sinless  one,  be  kind  towards  me. 
I  have  no  strength  to  rise  in  consequence  of 
old  age.  From  pity  for  me  go  by  moving 
aside  my  tail. 

Vaishampayana  said  :— 

17.  Having  been  thus  addressed  by 
Hanumana,  Bhima,  proud  of  his  own 
strength,  thought  in  his  mind  that  one 
(Hanumana)  to  be  destitute  of  energy  and 
prowess. 

i8.  He  thought,  "  Takmg  fast  hold  of 
hts  tale  1  will  send  this  monkey  destitute  of 
energy  and  prowess  to  the  abode  of  Yama'* 

19.  Therefore  with  a  smile,  Bhima  care- 
lesly  took  hold  of  the  tail  with  his  left  hand, 
but  he  could  not  move  that  tail  of  the  mighty 
monkey. 

20.  Then  with  both  arms  he  pulled  the  tail 
resembling  the  (sacrihcial)  pole  raised  up 
in  honour  of  Indra.  But  the  mighty  Bhima 
failed  to  raise  the  tail  with  both   his  arms. 

21.  His  eyes  were  contracted  up,  and 
his  eye  falls  rolled,  his    face  was  contracted 


2l6 


MAllABAflRATA. 


into  wrinkles  and  his  body  was  covered  with 
sweat  but  still  he  failed  to  raise  it. 

23.  When  he  failed  to  raise  it  after  many 
attempts,  the  illustrious  Bhima  came  to  tKe 
side  of  the  monkey  and  stood  before  him  in 
great  shame 

23.  That  son  of  Kunti  bowing  down  his 
head  and  joining  his  two  hands,  thus  spoke 
to  him,  "O  foremost  of  monkeys,  be  kind 
towards  me.     Forgive  my  harsh  words. 

24.  Are  you  a  Siddha,  a  celestial,  a 
Gandharva  or  a  Guhaka,  I  ask  you  in  curi- 
osity. Who  are  you  in  the  shape  of  a 
monkey  ? 

25.  O  mighty  armed  hero  (tell  me)  if  it 
is  not  a  secret,  and  if  I  deserve  to  hear  it. 
O  sinless  one,  I  seek  your  refuge  and  ask 
you  as  a  disciple. 

Hanumana  said :— 

26.  O  chartiser  of  foes,  as  you  are  curi- 
ous to  know  all  about  me,  I  shall  narrate 
to  you  all.     O  son  of  Pandu,  listen  to  it. 

27.  O  lotus  eyed  hero,  I  am  bom  in  the 
womb  of  Keshari,  begotten  by  Vayu  who  is 
the  life  of  the  universe.  I  am  the  monkey, 
named  Hanumana. 

28 — 29.  O  chastiser  of  foes,  all  the 
mighty  monkey  chiefs  waited  upon  that  son 
of  the  sun,  Sugriva  and  that  son  of  Indra, 
Vali.  Friendship  between  Sugriva  and 
myself  was  like  triat  between  the  wind  and 

the  fire. 

• 

30.  For  some  cause  Sugriva  was  driven 
out  by  his  brother  and  lived  for  a  long  time 
with  me  at  the  Hrishwamukha 

31.  Once  upon  a  time,  the  greatly 
powerful  son  of  Dasaratha  by  name  Rama 
who  was  Visnu  in  human  form  wandered 
over  the  earth. 

32.  In  order  to  please  his  falhcr,  he  with 
his  wife  and  brother,  armed  with  the  best  of 
bows,  resided  in  the  Oandaka  forest. 

33 — 34.  O  sinless  one,  his  wife  was 
carried  away  by  force  and  by  stratagem 
from  Janasthana  by  the  mighty  lord  of 
the  Rakshashas,  the  wicked  minded  Ravana 
deceiving  that  foremost  of  men  through  the 
Rakshasha  Maricha  who  assumed  the  form 
of  a  deer  marked  with  gems  and  golden 
spots. 

Thus  ends  the  hundred  and  forty  "Seventh 
chapter,  colloquy  between  Bhima  and 
Hanumana,  in  the  Tirthayatra  of  the  Vana 
Parva* 


CHAPTER  CLXVIII. 
TIRTHAYATRA   P\KW\y^ContiHuei. 

Hanumana  said  :— 

1.  Having  thus  lost  his  wife  while  ^t 
descendant  of  Rac^hu  was  searching  his  wife 
with  his  brother,  he  met  with  the  monkey 
chief  Sugriva  on  the  summit  of  the  looun- 
tain. 

2.  Then  a  friendship  was  contracted  bet- 
ween that  high-souled  descendant  of  Ragha 
and  Sugriva.  Killing  Vali,  he  gave  him 
(Sugriva)  the  kingdom, 

3.  Having  obtained  the  kingdom,  Sugrriva 
sent  away  hundreds  and  thousands  of  nYon- 
keys  to  search  out  Sita. 

4.  O  foremost  of  men,  O  mighty  armed 
hero,  I  also  with  numerous  other  monkeys 
set  ost  towards  the  south  in  search  of  Sita. 

5.  Thereupon  I  learned  the  tidings  of 
Sita  from  a  mighty  vulture  named  Sampati 
that  she  was  in  the  abode  of  Ravana. 

6.  Thereupon  to  accomplish  the  work  of 
Rama  of  stainless  deeds,  I  suddenly  leaped 
over  the  ocean  extending  one  hundred 
Yoyanas. 

7 — 8.  O  best  of  the  Bharata  race,  having 
crossed  by  my  own  prowess  the  ocean,  the 
abode  of  sharks  and  crocodiles,  I  saw  the 
daughter  of  king  Janaka,  celestial  like  Sita 
in  the  abode  of  Ravana.  Having  interviewed 
with  that  lady,  the  Veda  princess,  the 
beloved  of  Rama, 

9.  And  burnt  the  whole  of  Lanka  with 
its  towers,  ramparts  and  gates  and  pro- 
claimed my  name  there,  I  returned. 

10.  Having  heard  every  thing  from  me, 
the  lotus-eyed  Rama  fixed  upon  the  course 
of  his  action  and  made  with  the  help  of  his 
soldieis  a  bridge  over  the  great  ocean. 

11.  He  crossed  the  great  ocean  followed 
by  million  of  monkeys.  Thereupon  all  the 
Rakshasas  were  killed  by  Rama's  prow- 
ess, 

12.  And  also  Ravana,  that  oppressor  of 
the  world,  the  king  of  the  Rakshasas  with 
all  his  Rakshasa  relatives,  brothers,  sons 
and  kindred. 

13.  Rama  installed  on  the  throne  of 
Lanka,  the  Rakshasa  chief  Vibhisana  who 
was  virtuous,  reverent,  and  kind  to  dewHed 
followers. 

14 — 15.  Then  Rama  recovered  his  wife 
like  the  lost  Vedic  lore.  Then  the  greatly 
illustrious  Rama,  the  descendant  of  Kagint, 
with  his  devoted  wife  went  speedily  to  hrt 
own  city  of  Ayodhya,  inaccessible  to  enemies. 
That  lord  then  dw«U  there. 


YANA   PARVA. 


217 


16.  When  that  foremost  of  kings  wai 
established  in  his  kingdom,  I  asked  a  boon 
from  the  lotus  eyed  Rama. 

17.  I  said  "O  chastiser  of  foes,  O 
Rama,  let  me  live  as  long  as  the  history  of 
your  deeds  remains  extant  on  earth. 
Thereupon  he  said,  *'So  be  it.'* 

18.  O  chastiser  of  foes,  O  Bhima, 
through  the  grace  of  Sita,  all  excellent 
objects  of  enjoyments  are  supplied  to  me 
who  always  live  in  this  place. 

19.  Rama  reigned  ten  thousand  ten 
hundred  years.  Then  he  ascended  his 
own  abode. 

20.  O  child,  O  sinless  one,  since  then 
Apsaras  and  the  Gandharvas  delight  me 
by  smging  the  great  deeds  of  that  great 
hero. 

21 — 22.  O  descendant  of  Kuru,  this 
passage  is  impassable  to  mortals  ;  for  this 
reason  and  as  also  with  the  view  that  none 
may  defeat  or  curse  you,  I  have  obstructed 
^r  passage  trodden  by  the  celestials.  This 
IS  one  of  the  paths  to  heaven.  Mortals  can- 
not pass  this  way.  But  the  lake  in  search  of 
whidi  you  have  come  lies  in  that  direc- 
tion. 

Thus  ends  the  hundred  and  foriyeighth 
chafter^  colloquy  Between  Hanumana  and 
and  Bhima  in  the  Tirthayatra  of  the  Vana 
Parva, 


CH  AFTER    CXLIX. 
(TIRTHAYATRA   ^KRV\)^Continued. 

Vaishampayana  said  :— 

1.  Having  been  thus  addressed,  the 
mighty  armed  and  greatly  powerful  Bhima- 
sena  cheerfully  bowed  down  his  head  to  his 
bix>ther  Hanumana. 

2.  He  spoke  in  mild  words  to  the  mon- 
key chief,  Hanumana,  *'None  is  more  for 
tunate  than  I  am  for  I  have  been  able  to 
5ee  my  brother. 

3.  It  is  a  great  favour  shown  to  me.  I 
have  been  greatly  pleased  with  you.  Now 
I  desire,  that  you  will  today  fulfill  my 
wish. 

4-  O  hero,  I  desire  to  see  your  that 
matchless  form  which  you  had  at  the  time 
when  you  jumped  across  the  ocean,  that 
abode  of  crocodiles  and  sharks. 

5>  I  shall  be  then  satisfied  and  I  shall 
have  faith  in  your  words.''  Having  been 
thus  addressed,  that  greatly  powerftil  one 
smilingly  thus  replied, 

6.  '*  My  that  form  neither  you  nor  any 
•nt  tbt  can  see*    The  state  of  things  was 

2% 


different  at   that  age.     It  does  not    txiit 
now. 

7.  In. the  Krita  Yuga,  the  state  of  things 
was  one,  in  the  Treta  another  and  in  the 
Dwapara  another.  Diminuation  (of  every 
thing)  is  Uking  place  in  this  age,  I  have 
(therefore)  not  that  form  today. 

8.  The  ground,  the  rivers,  the  plants, 
the  rocks,  the  Siddhas,  the  celestials,  the 
great  Rishis,  all  conform  to  Time,  as  it 
comes  to  be  in  the  different  Yugas. 

9.  O  perpetuator  of  the  Kuru  race, 
therefore  do  not  desire  .to  see  my  former 
form.  I  am  following  the  tendency  of  this 
(present)  age.    Time  is  irresistible. 

10.  Tell  me  what  is  the  duration  of  diffe- 
rent Yugas,  and  what  are  the  different 
manners  and  customs,  virtue,  pleasure  and 
profit,  acts,  prowess,  life  and  death  in  those 
different  ages. 

XI.    O  child,  that  Yuga  was  called  Krita 
when  only  one  true    eternal  religion  was  ex- 
tant.    In  that  best  of    Yugas  every  one  had  " 
religious  perfection.      There  was  no  need 
for  performing  (any)  religious  act. 

12.  Virtue  then  knew  no  decrease.  It 
was  for  this  reason  that  Yuga  was  called 
Kriu  (perfect).  In  course  of  time  it  lost  all 
its  attributes. 

13.  O  child,  in  the  Krita  Yuga  there 
were  no  celestials,  no  Danavas,  no  Gan« 
dharvas,  no  Yakshas,  no  Rakshasas^  and 
no  Nagas.  Thert  was  neither  buying  nor 
selling. 

14..  The  Sama,  the  Rick,  the  Yayu 
(Vedas)  did  not  exist.  There  was  no  ma- 
nual labour.  The  necessaries  of  life  were 
procured  only  by  thinking  for  them.  The 
enly  Dharma  was  then  renunciation. 

15—16.  In  that  Yuea  there  was  neither 
disease  nor  the  decay  of  the  senses.  There 
was  neither  malice,  nor  pride,  nor  hypocrisy 
nor  discord,  nor  ill-will  nor  cunnmgness, 
nor  fear,  nor  misery,  nor  envy,  nor  covete- 
ousness. 

if.  For  this  Reason,  even  that  chief  refuge 
of  all  Yugas,.  the  supreme  Brahma  was 
attainable  to  all.  The  white  cloth-wearing 
Narayana  (also  was  the  soul  of  all  crea- 
tures, 

18.  In  the  Krita  Yuga,  the  distinctive 
characteristics  of  the  Brahmanas,  the  Ksha* 
tryas,  the  Vaisyas  and  the  Sudras  were  the 
same,  and  all  men  were  engaged  in  their 
own  respective  duties. 

19.  Brahma  was  then  the  sole  refuge  (of 
an  men),  their  manners  and  customs  were 
adopted  to  the  attainments  of  Brahma,  the 
ob!#ct  of  their  knowledge  was  Brahma  ;  all 
thelf  ftcti  also  had  raerenct  to  Brahma 


aia 


MAIMBIIARATA. 


Thus  men    of*  all    orders    obtained    equal 
merit. 

ao.  One  uniform  Soul  was  the  object  of 
their  meditation,  there  was  but  one  religion 
and  one  ordinance.  Though  tbey  liad  diffe- 
rent characterstics,  they  followed  one  Veda, 
and  they  had  one  religion. 

-21.  According  to  the  divisions  of  time, 
they  led  the  four  modes  of  lite  without 
aiming  at  any  object.  Thus  they  obtained 
(final)  emancipation. 

32.  The  sign  of  Krita  Yuga  was  that  the 
religion  then  consisted  of  the  identifica- 
tion of  self  with  Brahma.  In  the  Krita  age 
the  four  orders  had  eternal  fourfold  mea- 
sure. 


23.  Such  was  Krita  Yuga  devoid  of  the 
these  qualities,  Now  hear  from  me  all 
about  the  Trela  Yuga  in  which  sacrifices 
were  introduced  (in  the  world) 

24.  (In  this  age)  virtue  decreased  by  a 
quarter,  and  Narayana  assumed  a  red 
colour.  Men  practised  truth  and  devoted 
themselves  to  religion  and  religious 
rites. 

25.  Thus  sacrifices  were  introduced,  and 
many  religious  rites  came  to  be  performed. 
In  the  Treta  Yu^a  men  began  to  devise  to 
attain  an  object  and  they  attained  to  it  by 
performing  (religious)  acts  and  (giving 
away)  gifts. 

26.  Men  never  deviated  from  virtue,  and 
they  were  always  engaged  in  asceticism  and 
the  bestowal  of  gifts.  The  four  orders 
were  devoted  to  their  resi>ective  duties  and 
they  performed  (religious)  -rites.  Such 
were  the  men  in  the  Treta  Yuga, 

27.  In  the  Dwapara  Yuga  virtue  decreased 
by  half  ;  Vishnu  assumed  a  yellow  colour  ; 
and  the  Vedas  became  divided  into  four 
parts. 

28.  Then  some  learnt  all  the  four  Vedas  ; 
some  again  only  three,  some  two,  and  some 
did  not  know  even  the  Rich. 

29.  The  Sastras  having  been  thus 
divided,  (religious)  acts  also  (naturally) 
rriultipired.  MostJ^  influenced  by  passion, 
men  engaged  in  asceticism  and  gifts. 

30.  As  men  had  no  capacity  to  study 
tbft  entire  Veda»  it  c^me  to  be  divided  into 
several  parts.  And  as  the  intellect  (of  men) 
deteriorated,.few  were  devoted  to  truth. 

'31,  When  men  fall  oflF  from  truth,  they 
become  'subject  to  various  diseases, — lust 
ofertakeis  men  and  natural  calamities  fall 
«8  them. 

83.  Being  affteted  by  these,  some  then 
betake     to    asceticism.      Others     per^jrm 


wordly  luxuries  or  of  obtaining  heaven  (and 
its  pleasures), 

33.  O  son  of  Kunti,  thus  in  the  Dwapara 
age  men  became  degenerated  on  account  ot 
their  impiety.  In  the  Kali  Yuga^  only  one 
quarter  of  virtue  remains. 

34.  When  this  age  appears,  Keshava 
(Vishnu)  assumes  a  black  colour.  The 
Vedas,  the  Institutes,  the  virtue,  the  sacri- 
fices, and  religious  observances  all  fall  into 
disuse. 

35.  Then  Ati  (excessive  rain),  draught, 
rats,  locusts,  birds  and  king),  diseases, 
lassitude,  anger,  deformities,  natural  cala- 
mities, anguish  and  fear  of  famine  take 
possession  of  the  world. 

36—38.  As  this  Yuga  passes  on,  virtue 
becomes  daily  weaker.  As  virtue  becomes 
weak,  all  creatures  degenerate.  And  as 
creatures  degenerate,  their  nature  also 
undergoes  deterioration.  The  religious  acts 
performed  at  this  waning  of  the  Yuga 
produce  contrary  effects.  Even  those  wha 
live  for  several  Yugas  must  conform  to  their 
changes. 

39.  O  chastrser  of  foes,  as  rejsfards  your 
curiosity  to  know  me,  1  tell  you  this, — why 
should  a  wise  man  be  eager  to  learn  a 
superfluous  thing? 

4a.  O  mighty-armed  hero,  I  have  thus 
told  you  all  that  you  asked  me  about  the 
different  Yugas.  May  good  come  to  }'ou. 
Now  return. 

Thus  ends  ike  hundred  and  fdrfy'Mt'nfk 
chapter,  colloquy  between  Bhima  and 
Nanumana,  t«  the  TiriJtayatra  of  thf^oM 
Parva, 


CHAPTER  CL. 

(TIRTHAYATRA  PhKMA) -^Continued. 

said  :— 

I  shall  never  go  without  seeing  your 


I. 


mtt 


former  form.     If  you  are  pleased  with 
show  me  your  own  form. 

Vaisbampayana  said  :^ 

2.  Haying  been  thus  addressed  bv 
Bhima,  the  monkey  chief  showed  hhn  the 
form  in  which  he  jumped  across  tite  sea. 

3.  Desiring  to  gratify  his  brother,  ^ 
(Hanumana)  assmned  a  gigantic  body  which 
both  in  length  and  breadth  grew  exceedingly 
huge. 

4.  That  greatly  effulgent  monkey  stood 
there  covering  the  whole  of  the  plantain 
forest,  full  of  tees,  ^nd  rising  to  the  height 


sacrifices    with     the    desite    of-  enjoying  |^  reached  by  the  Vindhya  (mountain}, 


1 


VANA    PaRVA. 


219 


^  -6.  Having  attained  to  a  lofty  and 
ffieAniic  body  which  looked  like  another 
mountain,  (a  bod>)  furnished  with  coppery 
eyes  and  sharp  teeth,  and  a  fare  marked  by 
frowns,  he  lay  covering  all  sides,  lashing 
his  long  tail.  That  descendant  of  Kuru 
(Bhimaj,  seeing  his  brother's  that  gigantic 
form, 

7 — 8.  Was  greatly  astonished  and  the 
down  of  his  body  again  and  again  stood 
on  end.  Seeing  him  as  blazing  as  the 
sun  or  the  golden  mountain  or  the  blazing 
sky,  Bhima  closed  his  eyes.  Then  Hanii- 
mana  smilingly  thus  spoke  to  Bhima, 

9.  **  O  Bhima,  O  sinless  one,  you  are 
capable  of  seeing  my  form  up  to  this  extent. 
I  can  go  on  swelling  my  body  sls  long  as  I 
wish.  Amidst  foes,  my  size  increases 
exceedingly  by  its  own  energy. 

Vaishampayana  said  :— 

ro.  Seeing  that  dreadful  and  wonderful 
body  of  Hanumana  like  the  Vindya  moun- 
tain, the  son  of  Pavana  (Bhima)  grew  be- 
wildered. 

II.  His  down  standing  on  end,  the 
high-souled  Bhima  with  joined  hands  spoke 
thus  to  Hanumana  who  was  standing  (in 
that  form). 

13.  *'  O  lord,  O  greatly  mighty  one,  I 
have  seen  the  vast  dimensions  of  your 
body.  Now  decrease  it  with  your  own 
prowess. 

13.  I  am  unable  to  look  at  you  who 
look  like  the  rising  sun,  who  is  immea- 
sunhle  and  irrepressible  and  who  resemble 
tile  Mainaka  mountain. 

14.  o  hero,  this  is  my  great  wonder 
to-day  that  when  you  were  at  the  side  of 
Rama,  he  had  to  fight  personally  with 
Ravana. 

15.  Depending  on  your  own  strength  of 
arms,  you  were  capable  of  instantly  des- 
troying Lanka,  witli  its  warriors,  heroes, 
elephants  and  chariots. 

16.  O  son  of  Vayu,  there  is  nothing  that 
is  incapable  of  being  achieved  by  you. 
Ravana  together  with  his  followers  was  no 
match  for  you  in  battle,  though  he  fought 
you  single  handed. 

Vaishampajana  said:— 

t/.  Having  been  thus  addressed  by 
Bhima.  that  chief  of  monkeys.  Hanumana 
replied  in  affectionate  words  and  in  solemn 
accents. 

Hannxaana  said:— 

18.  O  miffVity  armed  descendant  cf 
Bharata,   O  Bhimaseiia,    it  is  as  you  say. 


I  That  wretch  of  a   Rakshasa  (Ravana)  wat 
no  match  for  me, 

IQ.  But  if  I  had  kilted  Ravana, — that 
thorn  of  the  worlds, — the  glory  of  Raghu'j 
son  (Rama>  would  have  been  obscured, — for 
this  I  left  him  alone. 

20.  By  killing  that  lord  of  the  Rak- 
I  shasas  together  with  his  followers,  and 
I  bringing   back   Sita  to   his   own  city,   that 

hero  established  his  fame  among  men. 

21.  O  greatly  wise  one,  being  intent  on 
,the   welfare    of    your    brothers   and    being 

protected   by    Vayu,   go   along  a  fortunate 

•  and  blessed  way. 

t       22.     O  foremost   of  Kurus,  this   way  will 
lead  you  to  Sougandhika  (forest).     You  will 
'  see  the  gardens  of  Kuvera,   guarded  by  the 
,  Yakshashas  and  Rakshasas. 

2'^.     Do  not  pluck  there   any   flowers   by 

•  the  force  of  your   personal    might,    for   the 
celestials  deserve  respect   and   regard   from 

:  mortals. 

I  24.  O  best  of  the  Bharata  race,  O 
j  descendant   of    Bharata,    men    gratify   the 

celestials  by  offerings,  homas,  sacrifices, 
'  reverential   salutations,   recitations  of  Man^ 

tras  and  veneration. 

25.  O  child,  therefore  do  not  act  rashly, 
do  not  deviate  from  the  duties  of  your  order. 
Adhering  to  your  own  Dharma,  know  and 
follow  the  highest  morality. 

23-  Without  knowing  one's  own  duties 
and  without  waiting  upon  the  old,  even  men 
who  are  like  Vrihaspati  can  never  under- 
stand what  Dharma  RndArtha  (really  are). 

27.  One  should  ascertain  with  discrimi- 
nation those  cases  in  which  vice  goes  under 
the  name  of  virtue  and  in  which  men,  having 
no  intelligence,  become  perplexed. 

28.  Four  religious  observances  proceed 
from  virtue,  the  V'edas  are  established  in 
virtue,  and  from  the  Vedas  sacrifices  came 
into  existence.  By  sacrifices  the  celestials 
are  established. 

29.  The  celestials  are  maintained  by  the 
sacrifices  prescribed  by  the  Vedas  ^nd  the 
ordinances.  But  men  maintain  themselves 
hv  following  ordinances  of  Vrihaspati,  and 
Usanas, 

30 — 33.  And  also  by  those  avocations 
by  which  the  world  is  maintained, — such  as 
serving  for  wages,  receiving  taxes,  mar- 
chandise,  agriculture,  and  tending  of  cattle 
and  sheep.  The  (study  of  the  )riiree  Vedas. 
agriculture,tradeand  government  c%nstitute. 
as  it  is  ordained  by  tlie  wise,  the  professions 
of  the  twice-born  ones;  each  order  maintains 
itself  b^*  following  the  professions  prescribed 
for  it.  When  these  callings  are  properly 
pursued,  the  world  is  maintained  with  ea^r 


MAflABHAllAT/l. 


If  however  rocn  do  not  righteously  lead  their 
lives,  the  world  becomes  lawless  for  want 
of  Vedic  merit  and  government.  And  if 
people  do  not  follow  their  respective  voca- 
tions, they  perish.  But  by  regularly  follow- 
ing their  professions,  they  acquire 
virtue. 

34.  The  religion  of  the  twice- bom  con- 
sits  of  the  knowledge  of  the  soul.  The 
cglour  ot  that  order  is  universally  the  same. 
The  pcrfomanccs  of  sacrifices,  study  and  the 
bestowal  of  gifts,  these  are  the  three  well- 
known  genera]  duties. 

35.  Performing  sacrifices  (on  behalf  of 
others),  teachin^^  and  acceptance  of  gifts  are 
the  (three)  duties  of  the  Brahmana.  The 
dut^  of  the  Kshatrya  is  to  rule  and  that  of 
Vaisya  is  to  tend  (catde). 

36.  It  is  said  that  the  duty  of  the  Sudra 
is  to  strve  the  twice-born  ones.  The 
(Sudra)  cannot  beg  alms,  perform  Homas 
and  obeserve  vows.  They  are  to  live  in  their 
masters'  house. 

37.  O  son  of   Kunti,  your  duty    is  that 
of  a    Kshatrya,    namely  to    protect    (men) 
Therefore  controlling    your    passions,  per- 
form 3  our  own  duties  in  an  humble  spirit. 

38 — ^39.  That  king  only  is  fit  to  govern 
who  takes  counsel  of  wise  men,who  is  helped 
by  honest,  intelligent  and  learned  ministers. 
But  a  sinful  king  always  meets  with  defeat. 
When  the  king  duly  prescribes  and  proper- 
ly confers  favours,  then  only  the  order  of 
the  world  is  preserved. 

40.  Therefore  the  nature  of  the  hostile 
country,  its  fortified  places,  the  allies  of  the 
enemy,  their  prosperity  and  adversity,  must 
be  ascertained  by  spies. 

41 — 42.  Spies  are  the  most  important 
helps  to  a  king ;  tact,  deplomacy,  prowess, 
chastisement,  favour  and  cleverness  lead  to 
success.  Success  should  also  be  attained 
through  the  following,  either  in  their  com- 
bination or  in  separation, — ^namely  concilia- 
tion, gifts,  sowing  dissensions,  chastisement 
and  slight. 

43.  O  best  of  the  Bharata  race ,^  politics 
has  for  its  roots  deplomacy.  Deplomacy 
again  is  the  main  qualification  of  a  spy. 
Well  judged  policy  brings  in  success; 
therefore  in  the  political  matters,  counsels  of 
Brahmanas  should  be  taken. 

44.  In  matters  of  secrecy,  a  woman,  a 
foot,  a  boy,  a  coveteous  man,  a  mean-minded 
person  and  he  in  whom  signs  of  insanty  are 
marked  nfust  not  be  consulted. 

45.  Wbe  men  should  only  be  consulted, 
and  .nffairs  shotild  be  transacted  only  through 
nbH  officers.  Deplomacy  must  be  carrie<l  on 
through  friendly  persons.  Fools  must  always 
be  a\  olded. 


46.  lo  religknis  matters  pious  fnen,ia 
the  matters  of  gain  learned  men,  in  ^uard* 
ing  woman  eunuchs  and  in  all  crooked 
affairs  crooked  men  should  be  employed. 

47—48-  Propriety  and  impropriety  of 
the  resolution  ot  the  enemy,  as  also  their 
strength  and  weekness  should  be  ascertain- 
through  one's  own  spies  as  well  as  the  spies 
of  the  enemies.  Favour  should  be  shown  to 
honest  persons  that  have  prudently  sought 
protection.  But  lawless  and  disobedient 
persons  should  always  be  punished. 

49.  When  a  king  justly  punishes,  and 
shows  favour,  dignity  of  the  law  is  then  weB 
maintained,  and  all  people  live  in  good 
order. 

50.  O  son  of  Pritha,  I  have  thus  explain- 
ed to  you  all  the  kingly  duties  so  difficult 
to  comprehend.  Perform  with  equanimity 
the  duty  as  prescribed  for  your  order. 

51.  The  Brahmanas  go  to  heaven  by 
ascetic  merits,  by  controlling  their  senses 
and  by  performing  sacrifices.  The  Vaisyas 
obtain  the  blessed  state  by  gifts,  hospita- 
lity and  religious  acts.  The  Kshatryas  ^o 
to  heaven  by  protecting  and  punishing 
men 

52.  Being  not  influenced  by  lost,  malice, 
avarice  and  anger,  if  kings  justly  and  pro- 
perly punish  (their  subjects),  tliey  then  go  to 
the  place  where  virtuous  men  go. 

Thus  ends  the  hundred  and  fiftieth 
chapter,  colloquy  of  Bhima  Hanumana,  in 
the  Ttrthayatra  of  the  Vana  Parva. 


CHAPTER   CLI. 
(TIRTHAYATRA  PARVA)~Coif/iii»frf. 

Vaishampajraua  said  :— 

1.  Thereupon  contracting  his  that  huge 
body  which  he  assumed  at  his  pleasure,  the 
monkey  again  embraced  Bliunasena  with 
t>oth  his  arms. 

2.  O  descendant  of  Bharata,  having  been 
thus  embraced  by  his  brother^ Bhtma's  fati- 
gue was  gone  and  all  hb  strength  was  re- 
stored. 

3—4.  Having  gained  great  strength,  he 
thought  that  there  was  one  equal  to  him  to 
physical  power.  With  tears  in  his  eyes,  the 
monkey  again  from  affection  towards  Bbmia 
thus  spoke  to  him  in  a  choked  voice,  **0 
hero,  go  back-  to  your  own  abode.  Let  me 
be  incidently  remembered  in  your  udk. 

5 — 8.  O  foremost  of  the  Kurus,  do  not 
tell  any  one  that  I  live  here.  O  greatly  pov* 
erful  one,  the  most  excellent  wives  of  arte*- 
tials  and  the    Gandharvits    frequent    this 


VANA    PARVA. 


221 


place.  The  time  of  their  coming  is  near.  My 
eyes  are  blessed  (by  seeing  you).  O  Bhima, 
having  come  in  contact  (again)  with  a 
human  being  (yourself),  I  have  mentally  felt 
(  the  presence  of )  that  son  of  Raghu,  who 
was  Vishnu  himself  in  the  name  of  Rama, 
who  was  the  delight  of  the  whole  world  and 
who  was  the  bl.iiing  sun  to  that  lotus  Sita 
and  to  that  darkness,  Ravana.  Therefore,  O 
hero,  O  son  of  Kunti,  let  not  your  interview 
with  me  be  futile. 

9 — ID.  O  descendant  of  Bharata,  with 
fraternal  feeling  ask  from  me  a  boon.  If  you 
desire  that  I  shall  go  to  Hastinapur  and  kill 
the  insignificant  sons  of  Dhritarastra,  I  shall 
even  do  this  (for  your  sake)  or  that  I  shall 
grind  that  city  with  stone. 

11.  Or  that  I  shall  bind  Duryodhana  and 
bring  him  here.  O  greatly  powerful  hero, 
even  this  I  shall  do  to-day. 

12.  Having  heard  the  words  of  that 
high-souled  one,  Bhimasena  with  a  delight- 
ed heart  thus  spoke  to  Hanumana. 

13.  "O  foremost  of  monkeys,  O  mighty- 
armed    hero,    I    consider   all    this  already 

rirformed  by    you.     Good    come    to    you. 
ask  you  to  be  pleased  with  me. 

14.  O  mighty-armed  hero,  when  you  have 
become  our  protector,  the  Pandavas  have 
(already)  secured  their  lord.  With  your 
effulgence  we  shall  conquer  all  our 
enemies." 

15.  Having  been  thus  addressed,  Hanu- 
mana then  spoke  to  Bhimasena,  "  From 
fraternal  affection  and  friendship,  I  shall  do 
you  good." 

16.  By  rushing  into  the  enemy's  force 
armed  with  numerous  arrows  and  javalins 
when  you  shall  give  forth  lion -I  ike  roars,  O 
hero,  O  greatly  powerful  one, 

17*  I  shall  tlien  with  my  own  (shouts) 
add  to  your  shouts.  Remaining  on  Vijaya's 
(Arjuna;  flag-suff,  I  shall  send  forth  fearful 
shoots 

18 — 19.  Which  will  damp  the  courage 
^  your  enemies.  You  will  then  be  able  to 
destroy  them  with  case."  Having  thus 
5>oken  to  the  son  of  Pandu,  Hanumana 
first  pointed  out  to  liim  the  way  and  dis- 
appeared. 

Thus  ends  tht  hundred  and  fifty  first 
f^apter,  the  eollofuy  of  Bhimm  and  Hanu- 
«««w.  in  th*  Tirthayatra  of  the  Vana 
Parva. 


CHAPTER    CLII. 
(TIRTHAYATRA  ^KK\ K)-^Continued. 

Vaishampayana  said  :— 

1.  When  that  best  of  monkeys  had  gont 
away,that  foremost  of  powerful  men  Bhima, 
went  by  that  way  over  the  extensive 
Gandamadana. 

2.  He  went  on,  reflecting  on  Hunuman's 
body  and  effulgence  which  were  matchless 
on  earth,  and  also  the  greatness  and 
dignity  of  Dasaratha's  son. 

3 — ^4.  Going  in  search  of  the  place 
where  grew  the  lotuses  (in  question),  Bhima 
saw  romantic  forests,  groves,  rivers,  lakes, 
trees  adorned  with  blossoms  and  silvan 
wood-lands  beautified  by  various  flowers. 

5.  O  descendant  of  Bharata,  he  saw 
herds  of  mad  elephants  besmeared  with 
mud.  They  looked  like  masses  of  cloudi 
pouring  rains. 

6.  When  proceeding  quickly,  that 
handsome  hero  saw  in  the  forest,  deer  of 
quick  glances  with  grass  in  their  mouth 
standing  along  with  their  mates. 

7 — 9.  Bhimasena,  fearless  from  his 
great  prowess,  went  into  that  hilly  region 
inhabited    by    tite  buffaloes,  bears  and  leo- 

f>ards,  as  if  he  had  been  invited  by  the 
orest-trees,  shaken  by  the  breeze,  ever 
fragrant  with  flowers,  and  bearing  beautiful 
copper-coloured  twigs.  He  passed  by 
lakes,  each  having  romantic  descents  and 
woods,  adorned  with  lotuses  and  lilies,  which 
were  swarmed  with  maddened  black  bees. 
On  account  of  the  presence  of  the  lotus- 
buds,  they  appeared  as  if  they  had  joined 
hands  (before  Bhima). 

10.  Having  for  his  provisions,  on  the 
way,  the  words  of  Draupadi,  Bhima  pro- 
ceeded on  with  great  speed,  keeping  his 
mind  and  eyes  fixed  on  the  charming  slopes 
of  the  mountain. 

If.  When  the  time  of  noon  had  passed 
away,  he  saw  the  forest  scattered  over  by 
deer  and  also  by  a  great  river  full  of 
fresh  golden  lotuses. 

IS.  Swarmed  with  swans  and  Karanda- 
yi7i%  and  adorned  with  Chakravakas,  it  (the 
river)  appeared  like  a  garland  of  pure 
lotuses  worn  by  the  mountain. 

13.  That  greatly  powerful  hero  saw, 
there,the  great  Souganahika  forest,  delight- 
ful and  effulgent  as  the  sun. 

14.  Seeing  it,  the  son  of  Pakidu  {Bh»ma][ 
tliought  in   his   mind   that  his  object  ' 
been  fufilled.     He  also  mentally  pres*- 


??2 


MAIIABIIARATA. 


himself  befor.e  his  belaved  (Drniipudi)  worn 
out  by  exile. 

Thus  ends  the  hitndred  and  fifty  second 
chapter t  arrival  at  Soitj^andhika,  in  the 
Tirthayatra  of  the  Vana  Parva, 


CHAPTER    CLIN. 
(TIRTHAYATRA   PARVA)- -Continued. 

Vaisliampayana  said:— 

1.  Going  there,  he  (Bhima)  saw, near  the 
Kailasha  peak,  that  charming  hike  adocned 
with  lotuses  and  surrounded  by  blessed 
woods  and  guarded  by  the  Raksluisas. 

2.  It  was  made  by  (the  waters  of)  the 
springs  of  the  mountains  near  the  abode  of 
Kuvera.  It  was  charming,  it  had  wide 
spreading  shade,  it  was  adorned  with 
various  trees  bamX  creepers. 

3.  It  was  covered  with  green  lilies,  it 
>|i'as  filled  with  golden  lotuses,  ii  swarmed 
with  various  birds,  its  banks  were  beautiful 
^nd  free  from  mud. 

4.  Situated  on  the  mountain,  this  charm- 
ing sheet  of  water  was  the  wonder  of  the 
worhl  ;  it  was  beautiful  and  delij^luful  to 
behold. 

5.  The  son  of  Kunti  saw  that  ambro- 
sial lake  ;  its  water  was  cool,  livjht,  clear 
and  fresh.  The  Pandava  (Bhinu.)  drank 
much  of  its  water. 

6 — 7.  That  celestial  lake  wa«;  covered 
with  heavenly  Sougandhika  lotuses.  It  was 
also  filled  with  beautiful,  varifgatod, 
cl»arming  and  fragrant  golden  lotuses  wiih 
beautiful  stalks  made  of  Vaiduryya  yems. 
Being  disturbed  by  the  swans  and  Karan- 
davas,  they  were  scattering  fresh  and  pure 
farina. 

8.  It  was  the  play-ground  of  the  king  of 
the  kings,  the  high-souled  Kuvera.  It  was 
adorned  by  the  Gandharvas,  the  Apsaras 
and  the  celestials. 

9*  It  was  frequented  by  the  cele«;fial 
Rishis,  the  Yakshas,  the  Kimpurashas,  the 
RakshasaS,  and  the  Kiiniras.  It  was  well- 
protected  by  Vaisravana  (Kuvera.) 

10.  When  tlic  greatly  powerful  son  of 
Kunti,  Bhimasena  siw  that  celestial  lake, 
be  became  greatly  delighted. 

11.  At  the  command  of  their  king. 
hiindreds  and  thousands  of  Rakshasas, 
called  Krodhavasas,  clad  in  uniforms  and 
firmed  with  various  weapons,  were  guarding 
it. 

I?  It  chastiser  of   foes,  that 

1^  %  of  fearful  prowess  cl.ul 


in  deer  skins,  wcnring  j^olden  armlets  ami 
girding  on  his  sword,  fearlessly  proceeded 
with  the  desii-e  of  gathering  those  lotuifs, 
the .  Rakshasas  saw  him  ;  and  they  imme* 
diately  shouted  out  addressing  one  another. 

14.  '•  You  should  enquire  why  this  fore- 
most of  men,  clad  in  deer  skins  and  armed 
with  weapons,  has  come  here." 

15.  Thereupon  they  all  came  to  the 
mighty-armed  and  effulgent  Vrikodara 
(Bhima)  and  asked,  *' Who  are  you?  you 
should  answer  our  question. 

16.  We  see,  you  are  in  the  garb  of  an 
ascetic,  but  yet  you  are  armed  with  weapons. 
O  high-minded  one,  tell  us  why  you  have 
come  (here)." 

Thus  ends  the  hundred  and  fifty  third 
chapter,  gathering  of  the  golilen  lotuses,  in 
the  Tirthayatra  ^  the  Van  a  Prava, 


CHAPTER   CLIV. 
(TIRTHAYATRA  PARVA)— Cdw/iViiifi 

Bhima  said  :— 

1.  I  am  Bhimasena,  the  son  of  Pandii.  I 
anri  next  in  birth  to  Dharmaraja  (Yudliis- 
thira).  O  Rakshasas,  I  had  come  with  my 
brother  to  the  great  Vadari. 

2.  There  did  the  Panchala  princess  %tt 
an  excellent  Sougandhika  (lotus),  which  was 
certainly  carried  there  by  wind  from  this 
place.  She  desired  to  possess  more  of  that 
kind  lotus. 

3.  O  rangers  in  night,  know,  that  being 
ever  engaged  in  fulfilling  the  desire  of  my 
wedded  wife  of  faultless  feature,  I  have 
come  here  to  get  the  flowers. 

The  Kakshasas  said  :— 

4.  O  foremost  of  men,  this  place  is  the 
favourite  play-ground  of  Kuvera.  Men 
subject  to  the  laws  of  earth  cannot  sport 
here. 

5.  O  Vrikodara,  the  celestial  Rishis.  tlie 
Yakshas,  •  and  the  celestials,  after  taking 
permission  of  the  Yaksha  chief,  drink  the 
water  of  this  lake  and  sport  here.  O  Panda- 
va,  the  Gandharvas  and  the  Apsaras  (also) 
sport  here. 

6.  That  wicked  person,  who  without 
heeding  the  lord  of  wealth  (Ktivera),  un- 
lawfully tries  to  sport  here,  certainly  meets 
with  destruction. 

7.  Without  heeding  him  (Kuvera),  you 
intend  to  take  away  tU*  lotuses  from  this 
place  by  main  force, — why  then  do  you  say 
that  you  are  the  brother  of  Dharmaraja  ? 


L 


VANA    P/kRVAw- 


223 


8.  First  take  the  p^mission  of  the  king 
of  the  Yakshas  and  then  drink  (the  water 
ol  tliis  lake)  and  take  away  (ihe  lotuses). 
If  you  do  not  act  thus,— -you  will  not  be 
able  even  to  look  aX  these  flowers. 

Bhimasena  said  :— 

9.  Rakshasas,  1  do  not  sec  the  lord 
of  wealth  here.  Even  if  I  see  that  great 
king,  I  shall  not  pray  (for  the  flowers)  to 
him, 

10.  The  Kshatryas  never  beg  ;  this  is 
the  eternal  D/iarma.  I  never  wisli  to  for- 
sake the  duties  of  a  Kshatrya. 

11.  The  lotus- lake  has  sprung  up  on  the 
mountain  breast.  It  has  not  been  made  in 
the  abode  of  the  illustrious  Kuvera. 

12.  (Therefore)  it  belongs  to  every  body 
equally  with  Vaisravana  (Kuvera),  In  such 
things,  who  should  beg  to  others  ? 

Vaishampayana  said  :— 

15.  Having  said  this  to  all  the  Rakshasas, 
the  mighty-armed  and  exceedingly  unfor- 
bearing-  and  greatly  strong  Bhimasena 
plunged  into  the  lake. 

14.  Thereupon  that  powerful  hero  was 
forbidden  by  the  Rakshasas,  saymg. 
"  Don't  do  it "  and  from  all  sides  they 
began  to  abuse  him  in  anger. 

15.  Not  heeding  them  at  all,  that  gready 
powerful  one  plunged  (into  the  lake).  But 
tbey  (the  Rakshasas)  prepared  themselves 
to  oppose  him. 

16.  With  rolling  eyes,  they  upraised 
their  arms  and  rushed  in  anger  at  Bhima- 
sena, crymg  "Seize  him "  "  Bind  him," 
"Cut  him  down  "  "Look  to  Bhima  and  eat 
him  up." 

17.  Thereupon  that  greatly  powerful 
hero,  taking  up  his  huge  and  mighty  mace 
inlaid  with  gold  which  resembled  the  mace 
of  Yama  himself,  turned  towards  those 
( Rakshasas)  and  exclaimed,  "Stay," 
•Stay." 

18.  Thereupon  they  ru«hed  npon  him 
with  great  force  upraising  their  lances,  axes 
and  other  weapons.  Desiring  to  kill  Bhima, 
those  dreadful  and  fearful  Krodiiavasas 
surrounded  him  on  all  sides. 

19.  But  that  mighty  hero  was  begotten 
by  Vayu  in  the  womb  of  Kunti.  He  was 
heroic  and  courageous  ;  that  slayer  of  foes 
was  ever  devoted  to  virtue  and  truth.  He 
was  incapable  of  being  vanquished  by  any 
enemy  through  prowess. 

20.  Therefore  on  the  banks  of  that  lake 
he  defeated  the  foes  an<f  broke  their  arms. 
He  killed  more  than  one  hundred,  begin- 
ning from  the  foremosL 


21.  Seeing  Ills  prowess,  strength  and. 
also  the  might  «)f  his  arms,  those  fore- 
roost  of  heroes,  being  unable  to  withstand 
(his  atuck),  began  suddenly  to  fly  in  all 
directions. 

22.  Beaten  and  pierced  by  Bhimsena, 
those  Krodhavasas  left  the  field  of  battle, 
and  confusedly  and  hurriedly  fled  towards 
Kailasha  mountain  through  the  sky. 

23.  Having  thus  vanquished  those  Rak- 
shasas by  his  prowess,  as  Indra  did  the 
armies  of  the  Daityas  and  the  Danavas,  he 
again  plunged  into  tlie  lake  and  began  to 
gather  the  lotuses  with  the  object  of  accon^- 
plishing  his  purpose. 

24.  ^yhen  he  dnink  the  water  (of  the 
lake)  which  was  like  ambrosia,  his  energy 
and  strength  were  a^ain  fully  restored  ;  he 
then  plucked  and  gathered  the  golden  lotus« 
es  of  excellent  fragrance. 

25.  (In  the  mean  while)  the  Krodha- 
vasas, being  criven  by  the  prowess  of 
Bhima  and  greatly  terrified,  went  to  the 
lord  of  wealth  (Kuvera)  and  informed  him  of 
Bhima's  prowess  and  strength. 

26.  Having  heard  their  words,  the  deity 
(Kuvera)  smiled  and  then  said,  *Let  Bhima 
take  for  Krishna  (Draupadi)  as  many  lotu- 
ses as  he  likes.  This  is  already  known  to 
me. 

27.  Thereupon  taking  the  permission  of 
the  lord  of  wealth  (Kuvera),  and  giving  up. 
their  anger.those  (Rakshasas)  went  (back) 
to  that  foremost  of  the  Kurus  (Bhima)  ;  and 
they  saw  Bhima  alone  sporting  .in  delight 
in  that  lotus-lake. 

Thus  ends  the  hundred  and  fifty  fourth 
chapter,  gathering  of  the  golden  lotuses,  in 
the  Tirthayatra  of  the  Vana    Parv, 


CHAPTER    LV. 
(TIRTHAYATRA  PARVA)— Ctf«/i«i*/4^. 

Vaishampayana  said  :— 

1.  O  best  of  the  Bharata  race,  Bhima 
then  began  to  gat'ier  fhose  rare,  celestial, 
variegated  and  frash  flowers  in  profusion. 

2.  Then  rose  suddenly  a  high  and 
violent  wind,  piercing  to  the  touch  and  blow- 
ing gravels,  and  stones. 

3.  Fearful    meteors    began    to  fall  with 
thundering   roars.      Being    enveloped     by 
darkness,   the  sun  became  pale  and  his  rays . 
were  obscured. 

4.  .  As  Bhima  .displayed  his  prow^— 
dreadful  sounds  of  explosions  rang  thr 


324 


MAHi^llARATA. 


the  sky ;  the  earth  began  to  tremble,  and 
dust  fell  in  showers. 

5.  Beasts  and  birds  cried  in  shrilled 
voices ;  everything  was  enveloped  in  dark- 
ness and   nothing  could  be    seen. 

.  Other  evil  omens  also  appeared. 
S  ing  this  strange  phenomenon,  the  son  (f 
D  arma,  Yudhisthira, 

; — 8.  That  foremost  of  speakers,  thus 
spoke,  "Who  will  overcome  us?  O  Pan- 
dr^vas,  who  are  alway>  invincible  in  tattle, 
be  blessed.  Arm  your  elf.  From  what  I  see 
1  a  n  of  opir  ion  that  time  has  come  near, 
when  we  are  to  defplay  our  prowess."  Hav- 
ing said  this,  the  king  looked  around. 

«  9 — 10.  Having  not  seen  Bhima, 
Dharmaraja  Yudnisthira,  that  chastiser  of 
foes,  askea,  Krishna  (Draupadi)  and  the 
twins  who  were  near  by,  about  his  brother 
Bhima  of  fearful  deeds,  '*  O  Panchala 
princess,  is  Bhima  intent  upon  performing 
some  great  act  V  ^ 

II — 12.  Or  has  that  hero  who  delights 
in  daring  deeds  already  achieved  some 
great  feat  ?  These  omens  appear  on  all 
sides,  indicating  a  great  battle  and  por- 
tending some  fearful  danger."  When  he  said 
this,  the  intelligent  Krisnna  (Draupadi)  of 
sweet  smiles,  his  beloved  wife,  thus  spoke  to 
him  to  remove  his  anxiety. 

13.  "O  king,  the  golden  lotus  that  was 
brought  here  by  the  wind,  I  showed  to 
Bhimasena  out  of  love.  1  also  told  that 
hero  "  If  you  can  6nd 

14.  More  of  these  flowers,  get  all  of 
them  (for  me) ;  and  soon  come  back."  O  son 
of  Pandu,  that  mighty  armed  hero  with 
the  desire  of  gratify mg  my  wish, 

15.  Has  perhaps,  O  king,  gone  towards 
the  north-east  to  get  them.  Having  been 
thus  addressed  by  her,  the  king  thus  spoke 
to  the  twins, 

16.  "  We  must  all  sooin  go  along  the  path 
Vrikodara  (Bhima)  has  gone.  Let  the 
Rakshasas  carry  all  those  Brahmanas 
who  are  fatigued  and  who  are  weak. 

17.  O  Ghatolkacha,  you  are  like  a  celes- 
tial; carry  Krishna  (Draupadi).  In  my 
opinion,  and  it  is  quite  evident,  Bhima 
has  entered  (the  forest). 

18.  It  is  long  since  he  has  gone  away  ;  he 
resembles  the  wind  in  speed.  In  leaping 
over  the  grounds,  he  is  like  the  son  of 
Vinata  (Garuda), 

19.  He  will  even  leap  into  the  sky  and 
come  down  at  will.  O  night-rangers,  we 
shall  follow  him  through  your  prowess. 

20 — 22.  He  will  never  first  offend  the 
Siddhas,  learned  in  the  Vcdas/*    O  bc*t  of 


I  the  Bharafa  race,  saying  "Be  it  so,"  the  sdil 
of  Hirimba  (Ghatotkacha)  and  the  other 
Rakshasas,  who  knew  the  place  where  the 
lotus-lake  of  Kuvera  was  situated,  cheerful^ 
surted  with  Lomasha,  carrying  the  Pan- 
davas  and  many  of  the  Brahmanas. 
Going  with  great  speed,  they  saw  the 
blessed  forest, 

23*  Adorned  with  golden  lotoses  and 
other  lilies  and  surrounded  by  beautiful 
woods.  On  its  shores  they  saw  the  higfa- 
souled  and  energetic  Bhima. 

24.  And  (they  saw)  also  the  slain 
Y^ikshas  of  large  eyes,  with  their  bodies, 
eyes,  arms  and  thighs  smashed  and  their 
heads  crushed. 

25—26.  On  seeing  the  high-souled 
Biiima  standing  on  the  shore  of  that  lake 
in  angry  mood  and  with  steadfast  eyes  and 
biting  lips,  with  his  mace  upraised  by  bis  two 
hands,  like  Yama  with  his  mace  at  the 
universal  dissolution, 

27.  (Having  seen  him)  Dharmaraja 
(Yudhisthira)  again  and  again  embraced 
him,  and  thas  spoke  to  him  in  these  sweet 
words  "O  son  of  Kunti,  what  have  you 
done? 

28.  Be  blessed ;  if  you  wish  to  do  good 
to  me,  you  should  never  again  commit  such 
rash  acts^  nor  offend  the  celestials." 

29.  Having  thus  addressed  that  son  of 
Kunti  (Bhima),  and  taken  those  flowers, 
those  celestial-like  heroes  sported  in  that 
lake. 

30.  (When  they  were  thus  sporting)  the 
huge-bodied  guards  of  that  garden,  armed 
with  rocks  as  their  weapons  came  to  that 
place. 

31.  Seeing  Dharmaraja  (Yudhisthira) 
and  the  great  Rishi  Lomasha  and  NakuU 
and  Sahadeva  and  also  the  other  foremost 
of  Brahmanas, 

32.  They  all,  O  descendent  of  Bhar^ta, 
bowed  down  their  heads  to  them  in  humility. 
Being  pacified  by  Dharmaraja  (Yudhb- 
thira)  the  Rakshas  were  gratified. 

33.  With  the  permission  of  Kuvera, 
those  foremost  of  the  Kurus  pleasantly  lived 
for  sometime,  at  that  spot  on  the  slopes  of 
the  Gandhamadhana  (mountain)  awaitiog 
for  Vivatsa  (Arjuna). 

Thus  ends  the  hundred  and  fifiy-fifi^ 
chapter^  gathering  of  the  golden  lotuseSi  in 
the  Tirthayatra  c/*  the  Vana  Parva. 


VANA  PARVA. 


225 


CHAPTER    CLVI. 

(TIRTHAYATRA  FARV A)— Continued. 

Vaishampayana  said:— 

1.  When  tliey  were  all  living"  there, 
Yudhisthira  thus  spoke  to  Krishna  (Drau- 
padi),  his  brothers  and  the  Brahmanas. 

2.  "We  have  alternately  seen  one  after 
another  many  sacred  and  auspicious 
Tirthas  and  woods  all  delightful  to  look  at. 

3.  They  had  been  before  visited  by  the 
celestials  and  the  high  -souled  Rishis.  They 
had   been  worshipped  by  ihe  Brahmanas. 

4 — 5«  ^Ve  have  in  various  sacred  her- 
mitages performed  ablutions  with  the 
Brahmanas  ;  we  have  also  heard  from  them 
the  (accounts  of  the)  lives  and  acts  of  many 
Rishis  and  also  of  many  royal  sages  of 
yore,  and  also  other  pleasant  stories. 

6.  We  have  worshipped  the  celestials 
with  flowers  and  water,  we  have  offered 
oblations  to  the  Pitris  with  fruits  and  roots 
as  were  available  there. 

7-  We  have  with  the  high -souled  Rishis 
performed  our  ablutions  in  all  the  sacred 
and  beautiful  mountains  and  lakes  and 
also  in  the  higiily  holy  sea. 

3.  We  have  with  the  Brahmanas  bathed 
in  the  Ila,  in  the  Sarawati,  in  the  Sindhu, 
in  the  Yamuna,  in  the  Narmada  and  in 
various  other  charming  Tirtkas, 

9.  Having  passed  the  source  of  the 
Ganges,  we  have  seen  many  charmingr 
mountains,  and  also  the  Himala^'as,  inhabi- 
ted by  various  kinds  of  birds  ; 

10.  •  And    also    the   great  Vadari,  where 

here  is    the  hermitage    of  Nara  and  Nara- 

yana.     We    have    seen     the  celestial    lake 

adored    by    the    Siddhas   and    the  celestial 

Rbhis. 

11.  O  foremost  of  Brahmans,  we  have 
one  after  the  other  seen  all  the  celebrated 
and  sacred  places  with  the  high  souled 
Lomasha. 

12.  O  Bhima,  now  we  shall  go  to  the 
yonder  abode  of  Vaisravana  (Ku vera)  fre- 
quented by  the  Siddhas.  Think  of  the 
means  of  entering  it." 

13.  When  that  king  of  kings  had  said 
this,  an  invisible  voice  spoke  thus,  ''You 
will  not  be  able  to  go  to  the  inaccessible 
abode  of  Vaisravana 

14.  By  this  way.  O  king,  go  back  from 
this  place  to  the  place  whence  you  have 
come.— to  the  hermitage  of  Nara  Narayana 
which  is  called  Vadari. 

15.  O  son  of  Kunti.  from  that  place  you 
will    go    to    the  hermitage    of  Vreshaparva 

29 


abounding  in  flowers  and  fruits  and  frequent- 
ed by  the  Siddhas  and  the  Charanas. 

i^.  O  son  of  Pritha,  having  passed  it, 
you  will  go  to  the  hermitage  of  Arshnisena, 
and  O  son  of  Kunti,  from  that  place  you 
will  see  the  abode  of  Kuvera." 

17-  Just  at  that  moment  the  breeze  be- 
came fresh,  charming,  cool,  and  full  of  celes- 
tial  fragrance,  and  it  showered  flowers, 

18.  On  hearing  the  celestial  voice  in  the 
sky  they  were  all  surprised,— more  specially 
the  Rishis  and  Brahmanas  (who  were  with 
the  Pandavas). 

19.  On  hearing  this  great  wonder,  the 
Brahmana  Dhaumya  said,  "  O  descendant 
of  Bharata,  this  should  not  be  crainsaid. 
Let  this  be  so." 

20.  Thereupon  the  king  Yudhisthira  ac- 
cepted his  words.  Having  returned  to  the 
hermitage  of  Nara  and  Narayana, 

21.  He  happily  lived  there  surrounded 
by  Bhimasena  and  his  other  brothers,  and 
also  by  the  Pancliala  princess  and  the  Brah- 
manas. 

Thus  ends  the  Hundred  and  fifty  sixth 
chapter,  arrival  at  the  Nara  Narayana  her- 
vtitage  in  the  Tirtha  Yatra  of  the  Vana, 
Parva* 


CH  A  PTER    CLVII. 
(TIRTHA YATRA  ?\RWA)^Continued. 

Vaishampayana  said:— 

1.  When  the  Pandavas  had  grown  con- 
fident of  living  on  that  king  of  mountains 
with  the  Brahmanas  in  expectation  •  of  the 
return  of  Partha  (Arjuna), 

2.  And  when  those  Rakshasas  had  all 
gone  away  as  well  as  the  son  of  Bhimasena 
(Gatatkacha),  and  when  Bhima  had  ^cm^ 
away  to  rove  (on  the  mountain)  at  pleasure, 

3.  A  certain  Rakshasa  carried  away 
Dharmaraja  (Yudhisthira),  the  twins  and 
also  Krishna   (Draupadi). 

4 — 5.  Alleging  that  he  was  a  Brahmana 
well-skilled  in  counsel  and  learned  in  all  the 
Sastras,  he  always  lived  with  the  Pandavas 
with  the  intention  of  possessing  their  bows, 
quivers  and  other  weapons.  He  had  been 
watching  an  opportunity  to  steal  away 
Draupadi,.  That  wicked  and  sinful  wretch 
was    known  by  the  name  of  Jatasura. 

6.  O  king  of  kings,  the  son  of  Pandu 
(Yudhisthira)  was  supporting  him  ;  he 
could  not  recognise  that  wretch  who  was 
like  the  fire  covered  with  allies. 


226 


MAHABAIIRATA. 


7.  When  that  cha<;tiser  of  foci,  Bhima- 
sena,  went  out  huntin)^  and  when  he  (j^ist- 
sura)  saw  that  Ghatatkacha  and  hit  followers 
were  scattered  in  all  directions, 

8.  And  when  he  saw  that  the  self-con- 
trolled great  Kishis  ^nd  ascetics,  Lomasha 
and  others,  had  gone  to  bathe  or  to  collect 
flowers, 

9.  He  (Jatasura)  assunied  a  different 
form, — monstrous,  fearful  and  huge.  Having 
.secured  all  the  weapons  and  taken  up  Drau- 
padi, 

10.  And  also  having  taken  the 
Pandavas  that  wicked-minded  wretch  fled 
away.  Tlie  Pandava  Sahadeva  extricated 
himself  (from  the  grasp  of  the  Rakshasa) 
with  great  efforts. 

11.  He  snatched  by  force  the  sword 
named  Kou$ika  from  the  hand  of  the  enemy, 
and  loudly  calling  Bhimasena  went  in 
tlie  direction  that  mighty  Raksliasa  had 
gone. 

12.  Havini;  been  thus  stolen  (by  the 
Raksliasa),  Dharmarata  Yudhisthira  thus 
spoke  to  him,  "  O  fool,  virtue  decreases  in 
you ;  you  do  not  look    to  it. 

13.  Whether  belonging  to  the  human 
race  or  to  the  lower  order  of  creatures,  all 
pay  r^ard  to  virtue, — more  specially  the 
Kakshasa. 

14.  Rakshasas  are  the  root  of  all  virtues. 
In  the  beginning  they  knew  virtue  better 
than  others.  Having  considered  all  this, 
you  should  have  adhered  to  virtue. 

15 — 16.    O  Rakshasa,  the  celestials,  the 

Pitris,  the   Siddhas,  the   Rishis,  the  Glian- 

'dharvas,   the  animals,    even     worms    and 

ants,  depend  on  men  for  their  lives ;  you  too 

also  live  (depending  on  men). 

17.  If  pros|>erity  attends  the  human 
race),  your  (Rakshasa)  race  will  also  be 
pfV>sperous.  If  calamity  falls  ou  men,  even 
the  celestials  thereby  suffer  grief* 

18.  Being  gratified  by  offerings  (offered 
by  men)  the  celestials  prosper.  O  Rak- 
shasa, we  are  tite  guardians,  governors 
and  protectors  of  kingdoms. 

19.  If  kingdoms  become  unprotected, 
how  can  prosperity  and  happiness  be 
produced  7  unless  an  offence  is  given,  no 
Raksliasa  should  commit  any  oppression 
on  a  king. 

ao.  O  cannibal,  we  have  never  committed 
the  least  wrong.  Living  on  Vegasha  we 
serv^  the  celestials  and  ouiers  to  tl^  best  of 
our  power. 

21 — 22.  We  are  ever  intent  on  bow- 
ing down  to  our  superiors  and  the  Brali- 
mnnas.  A  friend,  a  confiding  man,  he 
whost  food  has  been  partakcOi  and  he    who 


I 


has  given  shelter  should  never  be  injured  ; 
you  have  happily  lived  in  our  place,  and  you 
were  duly  honoured  by  us. 

23.  O  wicked  wretch,  having  paruken  of 
our  food  how  can  you  steal  us  away?  As 
your  acts  are  improper,  as  you  have  in  vain 
become  old  and  as  your  propensities  are 
bad, 

24.  So  do  you  deserve  to  die  for  nothing ; 
and  for  nothing  wilt  you  (surely)  die  to-dar. 
If  you  are  really  evil- disposed  and  devoid  of 
all  virtue, 

25 — 27.  Give  us  back  our  weapons ; 
carry  away  Draupadi  after  a  iijht.  Bat 
if  through  your  folly  you  must  do  this, 
then  you  will  get  only  demerit  and  infamy 
in  the  world.  O  Rakshasa,  by  duing 
violence  to  this  lady  of  the  human  race, 
you  have  as  if  drunk  poi5ion  after  having 
sliaken  the  vessel.'*  Thereupon  Yudhisthira 
grew  heavy  to  the  Rakshasa. 

28.  Being  thus  oppressed  with  the 
weight,  he  (the  Rakshasa >  could  not  %o  fast 
as  before.  Then  Yudhisthira  thus  spoke  to 
Draupadi  and  Nakula. 

29.  *'  Don't  be  afraid  of  this  wicked 
Rakshasa ;  I  have  checked  hb  speed. 
The  mighty-armed  son  of  Vayu  (Bhima) 
is  not  far  away. 

30.  On  Bhima  coming  np  at  the  oeit 
moment,  the  Raksliasa  will  not  live.'* 
Seeing  ihe  Rakshasa  deprived  of  all 
(good)  sense,  Sahadeva, 

31.  O  king,  spoke  thus  to  the  son  of 
Kunti,  Yudhisthira,  **  What  can  be  more 
meritorious  for  a  Kshatrya 

32.  Than  to  fall  in  the  field  of  battle  or 
to  defeat  a  foe.  O  chastiser  of  foes  ""^ 
shall  fight ;  and  either  he  will  kill  us  or  «e 
will  kill  him. 

33.  O  mighty -armed  king,  O  hero  of 
great  prowess,  this  is  the  (proper)  time  and 
place  which  has  come  to  display  oar 
Ksliatrya  prowess. 

34.  We  should  gain  the  blessed  stale, 
either  bv  defeating  the  foe  or  by  beint; 
killed  by  him.  If  the  sun  sets  to-^y  and 
the  Raksliasa  remains    alive, 

35.  O  descendant  of  Bharata,  f  will  not 
then  any  more  say  that  - 1  am  a  Ksluurya. 
Ho.  Ho,  Rakshasa,  stay. — I  am  the  son  ol 
Pandu.  Saliadeva. 

36.  Either  after  having  kilted  roc  to-day. 
carry  this  lady  away  or  being  killed  by  mr. 
lie  senseless  *  here.  When  the  son  d 
Madn  (Sahadeva)  was  thus  speaktf^, 
Bhimasena,  roaring  at  pleasure, 

37.  C^rae  there  with  his  mace  in  lus 
hand  like  a  second  Ya&ava  (Indra)  widding 


VANA    PARVA. 


227 


th*  thunderbolt.     He  saw  (liere  his  brothers 
sknd  the  illustrious  Drupadi, 

38.  And  alsoSahadeva  who  was  rebuk- 
in|2^  the  Rakshasa,  and  also  that  foolish 
Kakshasa  who,  being  deprived  of  his  (good) 
sense  by  Fate, 

39.  Was  f^oing  round  in  different  directions 
througfh  bewilderment  caused  by  Destiny. 
Seeing  his  brothers  and  Draupadi  thus 
being  carried  off.  tlte  greatly  powerful 
(Bhiina) 

40.  Was  indamed  with  anger,  and  he 
thu«;  spoke  to  the  Rakshasa,  **0  sinful 
wretch,  I  found  you  out  long  ago  by  (ob- 
serving) your  scrutiny  of  our  weapons. 

41.  But  as  I  had  no  apprehension  from 
yon,  I  did  not  kill  you.  You  are  in  the 
disguise  of  a  Brahmana  and  you  did  not 
speak  towards  us  any  harsh  words. 

42.  You  took  deli  ht  in  pleasing  us, 
you  did  not  do  us  any  harm. — and  again 
you  were  our  guest,  how  could  I  therefore 
kill  you  who  were  in  the  garb  of  a  Brah- 
m^riri  and  who  were  innocent  ? 

43.  He  who  kills  such  a  one  e«ren  know- 
ing him  to  be  a  Raksliasa  goes  to  hell. 
Besides  you  cannot  be  killed  before  the 
(fixed)  time  (for  your  death)  comes. 

44.  To-day  that  time  has  surely  come, 
in  as  much  as  your  mind  has  been  led 
am-ay  by  tht-  wonder-performing  fate  to 
carry  off  Krishna  (l>raupadi). 

45.  (By  thus  allowing  you  to  commit 
this  act),  you  have  swallowed  the  hook 
fastened  to  the  line  of  F;ite.  Like  the  fish 
(hooked)  you  will  meet  with  your  destruc- 
tion to-day. 

46.  You  sliall  not  have  to  go  where  you 
intend  to  go  or  where  you  have  already 
mentally  gone.  You  shall  go  (to-day)  to 
the  place  where  Hirimba  and  Vaka  nave 
gone." 

47.  Having  been  thus  addressed  by 
Bhima,  the  Rak'>hasa  became  alarmed. 
He  put  them  down, and  being  forced  by  Fate 
came  to  fright. 

48.  With  his  lips  trembling  in  anger, 
he  thus  spoke  to  Bhima,  "O  sinful  wretch,  I 
am  not  bewildered  ;  1  am  waiting  for  you. 

49.  I  have  heard  about  those  Rakshasas 
whom  you  have  killed  in  battlr.  I  will  to- 
day offer  oblations  of  your  blood  to  them'*. 

50 — 52.  Having  been  thus  addressed, 
Bhima.  as  if  bursting  with  rage,  like  Yama 
himself  at  the  time  of  universal  dissolution, 
rushed  towards  the  Rakshasa,  licking  the 
corners  of  his  mounth  and  staring  at  him 
as  he  struck  his  own  arms  with  his  hands. 
Seeing  Bhima  waiting  in  expectation  of 
fight,   the   Rakshasa    rushed  towards    him 


!  in  anger  like  Vali  towards  the  wielder  of 
I  thunder  (Indra),  gaping  again  and  again 
i  and   licking  the  corners  of  his  mouth. 

53.  When  they  were  fighting  a  fearful 
'  wrestling  match,  the  sons  of  Madri  (Nakula 
j  and  Sahadeva),becoming  exceedingly  angry, 
I  rushed  forward. 

54.  The  son  of  Kunti,  Vrikodara 
(Bhima),  smiled  and  asked  them  to  stop.  He 
spoke  to  them,  **  Behold,  I  am  more  than  a 
match  for  this  (Rakshasa). 

55.  O  king,  by  my  own  self,  by  my 
brothers,   by   my   merit,  by  my  good  deeds 

!  and  by  my  sacrifices,  I   swear  that    1   shall 
'  kill  this  Rakshasa." 

56.  Having  said  this,  those  two  heroes, 
the  Rakshasa  and  Vrikodara,  challanged 
each  other  and  caught  each  other  by  the 
arms. 

,  57.  They  did  not  forgive  each  other  ;  the 
angry  Bhima  and  the  Rakshasa  faught  a 
terrible  battle  like  that  between  a  celestial 
and  a  demon. 

58.  Uprooting  the  trees,  those  two  great* 
ly  strong  heroes  again  and  again  struck 
each  other.roaring  and  shouting  like  masses 
of  clouds. 

59.  Those  two  foremost  of  strong  men, 
feach  wishing  to  kill  the  other  and  each 
rushing  at  the  other  with  great  force,  broke 
down  many  gigantic  trees  by  (the  press 
of)  their  thighs. 

60.  Thus  went  on  that  battle  with  trees, 
destructive  of  plants  like  that  between  the 
two  brothers  Vali  and  Sugriva,  both  desire- 
ous  of  possossi ng  the  woman. 

61 — 62.  Brandishing  trees,  they  struck 
each  other  continually  shouting.  And 
when  all  the  trees  of  that  spot  were  pulled 
down  and  crushed  into  hundred  parts  by 
their  attempt  to  kill  each  other, 

63.  O  descendant  of  Bharata,  they 
insuntly  took  up  rocks ;  and  those  two 
greatly  strong  hen>es  faught  like  a  moun- 
tain and  a  great  mass  of  clouds. 

64.  Not  allowing  a  moment's  rest  to 
each  other,  they  struck  each  other  with 
hard  and  Qarge  pieces  of)  rocks  each  re- 
sembling a  thunder-bolt. 

65.  Defying  each  other  from  their  great 
strength,  they  again  rushed  at  each  other, 
and  grasping  each  other  by  their  arms  they 
wrestled  like  two  elephants. 

66.  Then  they  administered  each  other 
terrible  blows  ;  and  those  two  greatly  power- 
full  heroes  made  chattering  sounds  by 
knashing  their  teeth. 

67.  At  last  Bhima,  clenching  his  fist 
like  a  five  headed  snake,  dealt  with  great 
force  a  blow  on  tJie  neck  of  the  Rakshaf 


228 


MAHABIIARATA. 


6S.  Thereupon,  struck  by  the  fist  of 
Bhlma  the  Rakshasa  fainted  away  and 
Bhima  seeing  this,  stood, — holding  that 
exhausted  one. 

69.  Then  the  celestial-like  and  mighty- 
armed  Bhima  lifted  him  up  with  his  two 
arms  ;  and  dashing  him  with  force  on  the 
ground, 

70—71,  That  son  of  Pandu  pounded 
(into  atoms)  all  his  limbs  ;  and  stricking 
him  with  his  elbow,  he  severed  from  his 
body  the  head  with  bitten  lips  and  rolling 
eyes  like  a  fruit  from  its  stem.  The  head  of 
Jatasura,  being  severed  by  the  stiength  of 
Bhimasena, 

72.  Fell  besmeared  with  blood  and  with 
bitten  lips.  Having  killed  him,  that  great 
warrior  came  to  Yudhistliira  ;  and  the  fore- 
most of  Brahmanas  (all)  began  to  praise 
him  as  Marutas  do  Vasava   (Indra). 

Thus  ends  the  hundred  and  Ji/ty'Seventh 
chapter^  the  destruction  jatasura  in  the 
Tirthayatra  of  the  Vana  Parva, 


chapter:  clviii. 

(YAKSHA  YUDDHA   PARVA)— 
Continued, 

Vaishampayana  said  :— 

1.  That  Rakshasa  being  killed,  the 
lord  king  Yudhisthira,  the  royal  son  of 
Kunti — returning  to  the  hermitage  of  Nara- 
yana,  began  to  dwell  there. 

2.  He,  (Yudhisthira)  once  upon  a  time, 
(during  his  stay  in  the  hermitage)  remem- 
bering Yaya  (Aryuna)  and  summoning  all 
his  brothers  together  with  Draupadi  to  his 
presence,  addressed  them  thus  : — 

3.  We  have  peacefully  ranged  in  the 
forests  these  four  years.  It  was  arranged 
by  Vivatsu  that  in  the  fifth  year, 

4.  He  would  get  to  tnat  prince  of 
mountains  Shweta  (Railasha),  the  best  of  all 
peaks,  enlivened  with  continuous  festivities, 
celebrated  by  blossoming  floral  plants, 
Kokilas  and  black  bees  brimful  of  joy, 

5.  And  by  peacocks  and  Chatakas, 
inhabited  by  tij^ers,  boars,  buffaloes,  Ga- 
bayas,  and  deer, 

6.  And  by  all  sorts  of  ferocious  ani- 
mals and  Rurus;  decked  with  full-blown 
lotuses  of  a  thousand  and  hundred  petals, 

7.  And  (bright)  with  blooming  lilies  and 
blue    lilies  ;    sacred,   pure    and  ft^quented 
by     the     Suras    (gods)     and    the    Asuras 
(demons). 


8.  And  we  too,  with  an  ardent  ds^rt  io 
meet  him,  had  engaged  to  repair  thither. 
It  had  been  appointed  by  Partha  of  match- 
less prowess, 

9. — 10.  That  he  should  remain  m  the 
region  of  the  gods  for  five  years  in  order  to 
learn  all  the  tactics  of  warfare.  VVe  sliall  be- 
hold in  that  place  (in  the  mountain  Shweta) 
the  wielder  of  the  Gandiva,  the  terror  of 
his  foes  returning  to  our  world  from  the 
abode  of  the  gods  (enriched)  with  weapons 
(obtained  from  them).  The  Pandava  Yu- 
dhisthira, having  expressed  himself  thus, 
greeted  the  assembleci  Brahmanas. 

11.  And  having  gone  round  and  there- 
by pleased  the  sages  of  fervid  devotion 
he  related  to  them  the  matter  mentioned 
above* 

12.  The  Brahmanas  then  approved  of  the 
proposal  in  terms  bespeaking  htippiness  and 
prosperity,  saying,  "O  the  most  exalted  of 
all  the  Bharatas,  these  troubles  shall  soon 
end  in  prosperity. 

13.  O  virtuous  one,  getting  over  all 
these  difficulties  you  will  govern  the  earth 
by  the  code  of  laws  practised  by  the 
Kshatryas."  Then  the  Raja  Yudhis- 
thira, having  bowed  to  these  words  of  the 
ascetics, 

14.  Set  out  witn  his  brothers  and  those 
Brahmanas  (for  the  Shweta)  followed  by  the 
Rakshasas  and  protected  by  Lomasha. 

15.  And  that  one  (Yudhisthira)  of  un- 
rivalled energy  and  pious  vows  at  some 
places  walked  on  foot  with  Wis  brothers 
and  at  others  was  carried  by  the  Rak- 
shasa. 

15.  Then  King  Yudhisthira,  appre- 
hending a  good  many  ttoubles,  proceeded 
towards  the  north  teeming  with  lions,  tigers 
and  elephants. 

17.  Beholding  the  mountain  Kailasha 
and  Mainaka,  the  base  of  the  mountain 
Gandhamadana,  and  the  rocky  diitf 
Shweta, 

18.  And  many  a  sacred  stream  one 
above  the  other  issuing  from  the  monniain, 
he  ascended  the  sacred  plateau  of  the 
Himalayas  on  tlie  seventeenth  day. 

19. — 20.  Then,  O  king,  m  the  neiph- 
bouHiood  of  the  mountain  Gandhamadana 
and  on  the  sacred  plateau  of  the  Hima- 
layas, decked  with  various  sort  of  trees  ami 
creepers,  the  Pandavas  beheld  the  mtwt 
sacred  hermitage  of  Vrishaparva  encircled 
by  blossoming'  trees  growing  near  tbc 
water  courses. 

21.  The  Pandavas, — the  tormentors  of 
foes— on  recovering  from  fatigue,  ap- 
proached the  ixiyal  sage  Vrb>'rn.J{!PiQ|^ 
and  saluted  hiro.  1^- 


VANA    PARVAi 


229 


2^.  The  royal  sage  loo  welcomed  those 
most  exalted  of  the  Bliaratas  as  if  they 
were  his  own  children.  Thus  received,  the 
tormentors  of  foes  remained  there  for  seven 
nights. 

23.  On  the  eighth  day,  greeting  the 
royal  sage  of  world  wide  renown,  they  ex- 
pressed their  desire  to  start  on  their 
journey. 

24.  And  at  the  proper  time  having  in- 
troduced to  Vrishaparva  the  Bramhana, 
wliom  he  only  honoured  and  who  had  re- 
mained in   his  charge  as  friends, 

25 — 26.  And  having  also  committed  to 
his  charge  their  remaining  clothes,  O  king, 
the  sons  of  Pandu  left  their  sacred  orna- 
ments and  sacrificial  vessels  in  the  hermi- 
tage of  Vrishaparva.  That  (sage)  well 
learned,  versed  in  all  religions,  having 
a  knowledge  of  the  past  and  the  future, 

27.  And  pious  gave  instructions  to 
the  most  exalted  c7  the  Bharatas  as 
to  his  own  sons.  Thus  instructed,  the 
hi^li-souled  ones  proceeded  towards  the 
north. 

28 — 29.  The  high-souled  Vrishaparva 
accompanied  them  to  a  certain  distance. 
And  then  committing  those  Pandavas  of 
indomitable  spirit  to  the  care  of  the  Bram- 
has,  and  instructing  and  blessing  those 
sons  of  Kimti,  Vrishaparva  retraced  his 
steps  after  giving  them  directions  as  to 
the  path  they  were  to  follow. 

30.  Then  Vudhisthira,  the  son  of  Kunti 
possessed  of  true  prowess,  began  to  proceed 
on  foot  along  the  mountain  path  inhabited 
by  various  kinds  of  beasts. 

31.  And  at  times  having  dwelt  on  the 
level  grounds  above  the  mountains  thickly 
over-grown  with  many  trees,  the  Pandavas 
on  the  fourth  day  got  to  the  mountain 
Shweta, 

32.  Looking  like  a  mighty  mass  of 
clouds,  abounding  in  &acred  watei'S,-'a9.d 
consistirig  of  a  n^ass  of  gems,  gold,  silver 
and  marble.  . 

33.  Following  the  route,  directed  by 
Vrishaparva  they  proceeded  on  their 
journey  beholding  various  mountains  on 
^their  way.) 

34.  There  were  many  inaccessible  caves 
higher  and  higher  up  the  mountains  which 
also  were  equally  inaccessible ;  but  they 
passed  them  with  pleasure  all  these  diffi- 
culties notwithstanding. 

35.  Dhouma,  Krishna,  Parthas,  and 
the  great  sage  I^masha  all  walked  together 
(none  lagging  behiadj  withcut  experiencing 
any  fatigue. 


36 — 37.  Those  highly  fortunate  ones 
then  reached  tliat  sacred  and  highly  beau- 
tiful and  mighty  mountain  Malayavana, 
resounding  with  the  voices  of  birds  and 
beasts,  abounding  in  many  trees  and  creep* 
ers,  inhabited  by  monkeys  and  containing 
lotus  lakes,  marshes  and  great  forests. 

38.  Then  with  their  hair  standing  on 
the  end,  they  beheld  with  great  pleasure 
the  mount  Gondhamadana,  the  abode  of 
the  Kimpurusas,  frequented  by  the  Shidhas 
and  the  Charanas, 

39.  Visited  by  the  Vidhadharas  and 
the  Kinnaris,  the  abode  of  herds  of 
elephants,  full  of  lions  and  tigers, 

40 — ^41.  Resounding  with  the  roar  of 
Saravas,  and  inhabited  by  various  othei: 
animals.  Then  with  great  delight,  the 
heroic  Pandavas  gradually  entered  the 
forest  of  the  Gandhamadana  resembling  the 
Nandana  garden*;,  pleasant  to  the  mind 
and  heart,  auspicious,  and  capable  of 
ajfording  protection. 

42 — 44.  And  as  those  heroes  together 
with  Draupadi  and  the  noble-minded 
Brahmanas  entered  the  forest  of  the  Gandha- 
madana  the^  began  to  hear  inarticulate  notes 
causing  delight,  sweet,  auspicious,  pleasant 
to  the  ear,  sweetly  melodious  and  issuing 
out  of  the  mouths  of  birds.  And  they 
beheld  various  trees  bending  down  under 
the  weight  of  fruits,  and  radiant  witk 
flowers  of  all  seasons — such  as  mango 
Ainrataka,    Bhabya,    Cocoanut>  Tinduka, 

45.  Munjataka,  Jiba,  pomegranate, 
Beejpuran,  Panashn,  Lakucha,  plantains, 
Kharjara,  Amlabatasha, 

46.  Parbata,  Champaka  and  lovely 
Kadamba,  Vilwa,  Kapitha,  Jamboos, 
Kansmari,    Badari,  * 

47.  Plakha,  Udumbooras,  Vata,  Asva- 
ta,  Kherika,  Vallataka,  Amlaki,  Haritaki, 
Ueevcetaki, 

48.  Inguda,  Karamarda,  Tinduka,  and 
Mahaphalsa,  these  any  many  other  trees  on 
the  plateau  of  the  Gandhamadana, 

49.  Clustered  with  delicious  fruits  of  am- 
brosial taste.  And  f  besides  these)  they 
beheld  Champakas  Ashokas,  Aetakas, 
Aakulas, 

50.  Punnagas,  Saptaparnas,  Karnikaras, 
Patalas,  Kutajas  and  beautiful  Mandaraa 
and  lotuses, 

51.  Parijatas,  Kovidaras,  Devadarus, 
Salas,  Talas,  Tamala,  Pippal;^,  Ingudus, 

52.  Salmalts,  Kinshukns.  Ashokas,  Sing- 
shapas  and  Saralas.  And  these  trees  were 
inhabited  by  Chakoras,  Satapatras,  Vrijiga- 
,.ajas,  Shukas, 


23« 


MAHAatlARATA. 


53.  Kokilas,  Kalabinkas,  Hlii  itas,  Jtbo- 
jib;ikas,  Priakas,  Chatakas,  and  viirious  other 
birds  warbling  forth  sweet  notes  pleasant  to 
the  ear.  And  they  beheld  also  hikes  all 
around  looking  beautiful  with  water  birds 
filled 

55.  And  interspersed  with  Kumudas,  lot- 
uat^n,  Kokonadas  and  Utpalas,  Kalharas  and 
Kama  las, 

56.  And  teeming  with  Kadambas,  Chak- 
rabakas,  Kuraras,  waterfowls,  Karandavas, 
Plavas,  swans,  cranes,  Madgus, 

57*  58*  And  other  aquatic  birds  of  all 
description.  And  those  most  exalted 
of  men  beheld  on  the  plateau  of  the 
Gandliamadana  lakes  decorated  all  over 
with  arrays  of  lotuses,  and  ringing  with 
the  sweet  hum  of  gladdened  black -bees 
drowsy  with  drinking  the  intoxicating 
juice  of  red  lotuses  and  reddened  with  poll- 
ens falling  from  the  lotus-cups. 

59—64.  And  in  the  groves  of  creep  n 
they  beheld  lho5e  joyful-wood-loving  ^ 
peacocks  with  their  mates,  maddened  with 
an  excess  of  animal  propensity  caused  by 
the  sound  of  the  clouds  resembling  the 
trumpet-notes,  sportive  and  drowsy  with 
lust,  dancing  with  their  gorgeous  tails  out 
spread,  and  warbling  forth  sweet  and 
melodious  notes.  Some  of  the  peacocks, 
seated  on  the  Kutaja  trees  densely  carpeted 
with  creepers,  were  sporting  with  their 
sweet  hearts ;  some,  seated  on  the  boughs  of 
the  Kutaja  trec^,  and  proud  of  their 
splendid  tails  spread  out  looked  like  so 
many  crowns  worn  by  the  trees  ;  and  some 
seated  in  the  holes  of  tress  looked  ex- 
ceedingly   beautiful. 

65 — 70.  On  the  summits  of  the  mountains 
they  saw  the  graceful  Sindoofar  trees  look- 
ing like  the  arrowy  of  Cupid  and  the  blossom- 
ing and  gold  coloured  Karllikaras  appearing 
like  ear-ripgs  of  excellent  workmanship. 
And  in  the  woods  of  the  Gandhamadana 
they  beheld  the  blossoming  Kurubakas 
appearing  like  the  shafts  of  Cupid  and 
making  the  lustful  persons  more  and  more 
amorous.  They  beheld  also  the  Tilaka 
trees  appearing  like  beauty-spots  painted 
on  the  forehead  of  the  forest.  They  beheld 
further  the  beautiful  Shahakaras  (mango 
trees)  having  the  efficacy  of  Cupid's  daits, 
graced  with  blossoms  and  hummed  over 
by  black  bees.  There  grew  several  trees 
on  the  pleteau  of  the  mountains  ;  some  of 
which  bearing  flowers  of  a  golden  hue, 
some,  of  the  colour  resembling  forest  con- 
flagration, some  red.  some  green  and  some 
sable,  looked  supremely  beautiful. 

71.     Then    again,    there    were    rows    of 
SaUj,  Tamalas  Patalaii  and  Vakulas  encirc^ 


ling  the  summits  of  the  mountains    Uke    lO 
many  garlands. 

72 — 75.  Thus,  gradually  beholding  on 
the  plateau  of  the  Gandahamandana,  many 
lakes  as  transparant  as  crystal,  full  ot 
swans  of  white  plumage,  ringing  with  the  cries 
of  Sarasas,  decked  with  lotuses  and  filie^, 
and  containing  water  of  pleasurable  feel — 
and  also  beholding  fragrant  flowers  *inti 
luscious  fruits,  beautiful  lakes  and  high)? 
beautiful  trees,  the  heroic  Parthas  with 
eves  expanded  with  wonder  penetrated  into 
the  forest  (of  Gandhamadana.) 

76.  And  as  they  walked  on  they  were 
fanned  by  the  breeze  of  balmy  feel  perfumed 
by  Kamalas,  Utapalas,  Kalparas  and 
Pandarikas. 

77.  Then  Yudhisthira  said  to  Bhinui  in 
affectionate  terms  *'  O  Bhima,  beautiful 
indeed  is  this  forest  of  the  Gandhamadana  ! 

78.  In  this  pleasant  forest  there  arc 
various  excellent  wild  trees  and  creepers 
covered  with  foliage,  flowers  and  fruits. 

79.  This  forest  is  beautified  with  hand- 
some  flowers  and  maddened  male  Kokilas, 
nor  there  are  in  it  any  thorny  trees  and  trees 
that  do  not  flower. 

80 — 83.  On  the  plateau  of  the  Gandha- 
madana all  the  trees  are  furnished  with 
glossy  foliage  and  fruits.  Look  !  how  these 
lotus-lakes  decked  with  full  blown  lotuses 
and  sweet  with  the  hum  of  black  fees  arc 
being  agitated  by  elephants  with  their 
mates  !  Look  at  another  lotus  lake  decked 
with  an  array  of  lotuses  and  looking  like 
a  second  Sree  in  very  flesh  and  blood  #iii» 
a  garland  encircling  her  neck.  In  this 
excellent  forest,  there  are  ranges  of  woods 
rich  with  the  fragrance  of  various  flowers 
and  ringing  with  the  hum  of  the  bbck 
fees.  O  Bhima,  behold  on  all  sides  the 
auspicious  sporting  grounds  of  the  gods ! 

^^^y^ikodara,  by  our  arrival 
h^eyse  have  attainca'  ,»o  a  state  trans- 
ce^ding  the  human  and  '^"^^  <^«»r«  ^^' 
becj  fulfiHed.  O  Partha,  on  thfr^f  P^^^,f  "* 
of     ihe    Gandhamadana,     yon    ^>xceitcnt 


Bhima,  listen  to  the  warbles  of  thepeacockv 
wanderitig  with  their    sweet-hearts    on    th^j 
slopes  of    the    mounuin.of    the    Chataka. 
Satapatra      and     madd^ed     Kokila   and 
Sarikas. 

87 — 88.  Birds  arc  alighting  on  these 
great  blossoming  tress.  O  Partha.  seated 
on  the  boughs  these  myriad  of  Yivajc- 
vaka  birds  of  scarlet,  yellow  and  red  colour 
are  looking  at  one  another.  .And  near  the 
grcen  and  red  grass  plots, 


VANA    PARVA. 


331 


89—91.  And  also  near  lh«  mountain 
spring.  The  cranes  are  seen  and  the  Vrin- 
garaja,  Chakoas  and  herons  are  sending 
^rth  melodious  notes  Criusing  delight  to  all 
creatures.  Elephants,  furnished  with  four 
tusks  and  of  the  colour  of  lotuses,  accom- 
panied   by  their  mat^s, 

92 — 96.  Are  agitating  that  great  lake  of 
the  colour  of  lapises.  And  torrents  gushing 
down  from  the  summits  of  the  mountains  are 
spouting  forth  as  high  as  several  palm  trees 
from  the  springs.  And  many  silvery 
minerals  of  sun -like  splendour,  and  looking 
like  a  dense  mass  ot  autumnal  clouds  are 
beautifying  this  -  mighty  mountain.  In 
some  places  minerals  of  the  hue  of  the 
coUyrium,  in  some  of  golden  hue,  and  in 
some  yellow  orpiment,  in  some  vermilion 
and  iu  some  caves  of  red  arsenic  resembling 
the  evening  clouds,  in  some  red  chalk  of  the 
hue  of  the  rabbit,  and  in  some  minerals 
resembling  white  and  sable  clouds  a.nd  of 
the  rays  of  the  rising  sun — these  and  many 
other  minerals  of  mighty  splendour,  are 
adding  largely  to  the  beauty  of  the 
m  untain.  As  was  told  by  V^isparvana, 
Gandharvas  with  their  sweet-hearts, 

97.  And  accompanied  by  the  Kimpu- 
rusas,  O  Pnrtha,  are  seen  on  the  summits 
of  the  mountain.  Songs  exactly  keeping 
lime  and  also  the  chanting  of  the  Sama 
Veda, 

98.  Delight lul  to  all  creatures  are  being 
repeatedly  heard.  Behold  the  auspicious 
and  sacred  celestial  river  Mahaganga 

99 — 1 07.     Adorned  with  swans   and  wor- 
snipped  by  the    sages    and    the    Kinnaras. 
O  tormentor   of  foes,  O  son  of  Kunti,     be- 
hold  this  pritic«    of    mountain?}   containing  ; 
•ninerals    and    rivulets,  Kinnaras,  deer  and 
birds,  Gandarvas  and  Apsaras  and  pleasant  , 
gardens  and  snakes  of  many   shapes   and  of  ; 
hundred  hea<ls. 


C  H  A  P;T  E  R    C  L  I  X. 

(YAKSHA  YUDDH^X  PARVA)- 
Conttnued, 

1.  Having  approached  him  (Arstisena) 
whose  sins  were  consumed  by  austerities,  and 
liavmg  announced  his  name,  Yudhisthira 
with  great  pleasure  bowed  down  to  him  by 
bending  his  head. 

2.  Then  Krishna  and  Bhima  and  the 
twins  of  good  devotion,  having  bowed  down 
to  that  royal  sage  with  their  heads,  stood 
surrounding  him. 

3.  And  then  the  virtuous  Dhoumya— - 
the  priest  of  the  Panda vas,— duly  approach- 
ed  the  vow-observing  sage. 

4.  Knowing  these  Panda  vas— the  best  of 
the  Kurus— by  his  spiritual  eye,  tliat 
virtuous  one  said  to  them  "   be  seated." 

5.  Then  that  one  of  great  devotion  hav- 
ing welcomed  Partha,  the  best  of  the 
Kurus,  who  had  taken  his  seat  with  his 
brothers,  enquired  after  his  welfare  saying, 

6.  "Do  you  not  turn  your  mind  towards 
untruth?  Are  you  inclined  towards 
virtue  ?  Are  not  your  respect  and  duties 
towards  your  parents  falling  off  ? 

7.  Are  all  your  superiors,  and  elders 
and  those  versed  in  the  Vedas  honoured  by 
you  ?  Do  you  not  incline  your  mind  towards 
sinful  acts  ? 


8.     O   best  of  the    Kur 


do 


rus,  ao  you  pro- 
perly know  how  to  perform  praiseworthy 
acts  and  how  to  avoid  wicked  ones  ?  Are 
you  not  self-conceited  ? 


9.  Do  the  virtuous  rejoice  in 
honoured  by  you  ?  Do  you  follow 
though  dwelling  in  the  forests  7 

10 — I  J.     O    Partha, 


being 
virtue 


are 


,  ,  not   Dhoumya 

pamed  by  your  treatment  of  him  ?  Do  you 
follow  in  the  footsteps  of  your  forefathers 
by  practicing  charity,  religious  observances, 
devotion,  purity,  candour  and  forgiveness  7 
Do  you  follow    the    example    of    the    royal 


Vaishampayana  said  .— 

1  hose       tormentors       of      foes,      those 
neroes    accompanied      by    Draupadi     and  , 
the       high-souled         Brahmanas      having  j  sages? 

attained  to  an  excellent    stale    were    highly  lo      On  a  cr^n  r.r    o  r,..^^^*^ u  •       1- 

ir\a/i    ...I.      »        J  »      .•      J  I    ..       *^*     ^"  '*  *^"  ^^    *  grandson  bemer  bom 

fdmlH       ^r^       ''",'*    '^^''^    ""^   '?'''"^'*  ^"^  :  »'"  ^^^^•>  (respective)    families,  our   anSesTo^^ 

^eholdmg  (over  and  over  agam)  that  prince  in  the  Pitri  J^ion,  either  gn;ve   or    r^oice 

ot  mouniams.      I  hey  then   viewed  the    her-  '  thinking,                              6        c   ui     rejoice, 
nntage  of  the  royal  sage  Arstisena  adorned 


^•th  flowers  and  trees  bearing  fruits.  And 
*«cy  approached  that  royal  sage  of  fervid 
devotion,  versed  in  all'  religious  lores,  and 
■having  muscles  bare. 

I  ,  ^*««  ^(is  the  hundred  and  fifty  eight 
fhapter,  the  entry  into  the  Gandhamadana 
►«  the  Vakshavtiddha  of  the  Vana  Parva. 


13.  That  they  will  be  either  harmed  by 
his  sinful  acts  or  be  benefitted  by  his  meri- 
torious deeds. 

14.  He  who  honours  his  father  and 
mother,  and  religious  guide,  and  Agni  and 
fifthly  his  soul,  conquers  both  the  worlds." 

Yudhisthira  replied:—- 

15.  O  adorable  one.  the  duties  just 
mentioned  by  you    are  indeed  excellent  and 


I 


i32 


MAH/ieilARATA 


I  perform   them    properly  to  the  best  of  my 

ability. 

Arstisena  said  :— 

1 6.  During  I  he  Parvas,  sages  living  on 
air  and  water  visit  this  prince  of  mountains, 
ranging  through  the  skies. 

17.  O  King,  amorous  persons  with  their 
sweet  hearts  mutually  enamoured  of  one 
another  and  Kimpurusas  are  seen  on  the 
summits  of  this  mountain. 

18.  O  Partha,  numerous  Apsaras  and 
Gandharvas  atiired  in  white  silk  garments 
are  also  to  be  found  here, 

19.  Together  with  good  looking  Vida- 
dharas  adorned  wirh  garlands,  and  also 
mighty  Uragas,  Suparnas  and  otlier 
Uragas. 

20.  And  during  the  Parvas  sounds  of 
kettle-drums,  tabors,  and  shells  are  heard 
on  the  summits  of  the  mountain. 

21.  O  most  exalted  of  the  Bharatas,  aU 
these  are  heard  even  from  this  place.  Do 
you  by  no  means,  have  a  mind  to  go  thither. 

22.  O  most  excellent  of  the  Bliarata*;,  it 
is  impossible  to  proceed  beyond  this.  That 
place  being  the  sporting-grouiul  of  the 
celestials,  men  can  have  no  access  there. 

23.  At  this  place,  O  Bharata  all  crea- 
tures are  hostile  to,  and  the  Rakshasas  chas- 
tise that  man  who  may  have  even  ihe  very 
slighest  presumption. 

24.  O  Yudhisthira,  beyond  the  summit 
of  the  Koilasha  the  path  of  the  divine  sages 
all  whose  desires  have  been  fulfilled,  is 
visible. 

25.  O  destroyer  of  foes,  if  auy  one  impu- 
dently goes  beyond  this,  the  Rakshasas  kill 
him  with  iron  darts  and  other  weapon*^, 

26.  Here  too,  O  affectionate  onfe,  during 
the  Parvas  is  seen  Voisravana  (Kuveral, 
carried  on  the  shoulders  of  men,  possessed 
of  vast  wealth  and  surrounded  by  Apsaras. 

27.  All  the  creatures  then  behold  the 
King  of  the  Rakshasas  seated  on  the  sum- 
mit and  looking  like  the  sun  just  risen 

28.  O  best  of  the  Bharatas,  that  summit 
of  the  mountain  is  the  sporting  garden  of  all 
the  Devas  (gods)  Danavas  (demons) 
Shidhas  and  of  Voisrvana  alike. 

29.  O  affectionate  one,  during  the 
Parvas,  when  Tambura  worships  the  Lord 
,of  wealth,  his  chanting  of  the  verses  of  iUe 
Sama  Veda  is  heard  all  over  the  mountain 
"Gandhamadana. 

30.  O  affectionate  one,  O  Yudhisthira, 
all  souls  in  the  Gandhamadana,  observe 
these  and  similar  wonders  several  tinies 
'during  the  Parvas. 


31.  O  best  of  the  Pandavas,  retnatn 
here  livmg  on  lusck>us  fruits  eaten  by  the 
sages,  until  you  meet  with  Arjuna. 

32.  O  affectionate  one,  do  not  betr:»y 
any  restlees  spirit  while  remaining  here. 
Dwelling  here  quite  at  ease  and  amusing 
yourpelf  as  you  choose,  you  shall,  in  the  long^ 
run,  crushing  your  foes,  by  the  prowess  of 
your  weapons,  govern  the  earth. 

Thus  ends  the  hundred  and  fifty^ninth 
chapter,  the  colloquy  between  Arstisena  and 
Yudhisthira  in  the  Yaksha  yuddha  of  ihe 
Vana  Parva, 


CH  AFTER    CLX. 

(YAKSHA   YUDDHA  PARVA)-« 

Continued, 

Janamejaya  said:— 

I — 2.  How  long  did  my  grandsires, — 
the  high-souled  sons  of  Pandu,  all  of  whom 
were  endued  with  unrivalled  prowess,  dirdi 
in  the  hermitage  of  Arstisena,  situated 
in  the  mountain  Gandhamadana  ?  And 
(during  their  stay  there)  what  these  exceed- 
ingly powerful  ones  endowed  with  manliness 
and  prowess  do  ? 

3.  Tell  me,  O  excellent  one,  what  these 
high-souled  ones, — those  heroes  of  the 
worlds  subsist  upon,  while  dwelling  there? 

4.  Narrate  to  me  also  in  detail  of  tlie 
prowess  of  Bhimasena,  and  what  that  mighty 
armed  one  did  in  the  mountain  Himalaya. 

5.  O,  the  most  excellent  of  the  Brah- 
manas,  wa«;  there  no  other  fight  with  the 
Yakshas  ?  Did  they  meet  with  Vaisravana  ? 

6.  Surely,  as  Arstisena  said,  the  Lord 
of  wealth,  visits  that  place.  O  thou,  whose 
only  wealth  is  devotion,  I  am  desirous  of 
hearing  of  all  this  in  detail.  I  am  not  yet 
s  itisfied  with  hearing  of  all  their  move- 
meiits. 

Vaishampayana  said  :— 

7.  The  most  exalted  of  the  Bharatas, 
haying  heard  the  instructions  of  that  one 
of  incomparable  energy  (Asrtisena),  began 
always  to  abide  by  them  accordingly. 

S.  Living  on  the  food  eaten  by  the 
sages  aiKi  luscious  fruits,  and  the  flesh  of 
the  <;Jeer  killed  by  unpoisoned  arrows, 

g,  And  various  kinds  of  pure  honey,  the 
PanJavas — the  mctet  exahed  of  the  Blia- 
rat.is — dwelt  in  the    Hymalayas, 

10.  Living  in  this  way,  they  passed  the 
filth  year  listening  to  the  various  stories  luld 
hy  Iwmasha. 


VANA    PARVA. 


233 


tl.  O  Lord,  Ghatatkacha  tofifether  with 
all  the  Raksliasas  had  before  this  depart- 
ed, saying  *'  I  shall  appear  when  occa- 
soion  arises." 

la.  Thus,  witnessing  many  wonders, 
these  high-souled  ones  (Pandavas)  spent 
several  months  in  the  hermitage  of  Arsti- 
sen^L. 

13.  And  when  the  Pandavas  were  sport- 
in^  «nd  playing  there  at  ease,  several  con- 
tented and  highly  fortunate  sages  and 
Charanas, 

14.  Of  pure  souls,  and  observant  of  vows 
came  there  to  see  them.  And  those  most 
exalted  of  the  BharaUs  talked  with  them 
on  divine  matters. 

15.  When  a  few  days  had  thus  passed 
away,  it  so  happened  that  Suparna  carried 
off  a  mighty  Nag  (serpent)  of  great  pros- 
perity who  lived  in  the  great  lake. 

l6«  (In  consequence  of  which)  the  mighty 
mountain  began  to  tremble  and  many  huge 
trees  were  crushed.  And  the  Pandavas 
tog^elher  with  all  creatures  witnessed  that 
marvellous  scene. 

Vaishsunpayna  said:— 

1 7.  Then  from  the  top  of  that  excellent 
mountain  several  kinds  of  auspicious  and 
fragrant  flowers  were  carried  along  by  the 
wind  towards  the  Pandavas. 

18.  And  the  Pandavas  together  with 
their  friends  and  the  renowned  Oraupadi 
beheld  (those)  heavenly  flowers  of  five 
colours. 

19.  And    when    Bhimasena    of    mighty 
arms  was  comfortably  seated  on  a  lonely  spot 
on     the  mountain,    Krishna    addressed  him 

thus  : — 

20^22.  *'  O  the  best  of  the  Bharatas,  it 
is  witnessed  by  all  the  creatures  that  these 
flowers  of  five  colours,  driven  by  the  force 
of  the  wind  raised  by  Suparna,  are  falling 
(with  a  crushing  force)  towards  the  river 
Asvaratha.  (In  the  forest  of)  Khandava 
your  high-souled  brother  (Arjuna),  true  to 
his  promise  baffled  (the  attempts)  of  the 
Gandliarvas,  the  Uragyas,  the  Kakshsasand 
even  of  Vasava  (Tndra)  and  slew  the 
furious  Mayabis  (who  can  assume  any  shape 
they  choose)  and  also  obtained  the  bow 
Gandiva.*' 

23.  Thou  too,  art  possessed  of  as  indomi- 
table spirit  and  mighty  arms  as  the  power- 
ful Sakra  himself. 

24.  (Therefore)  O  Bhimasena,  let  all  the 
Raksasas,  terrified  with  the  force  of  thy 
mighty  arms,  fly  towards  the  ten  cardinal 
points,  leaving  this  mountain. 


25.  Then  let  your  friends  devoid  of  all 
fear  and  affliction  behold  the  auspicious  top 
of  this  excellent  mountain  decorated  with 
variegated  fiowers. 

26.  O  Bhima,  I  have  cherished  this 
thought  in  my  mind  for  a  long  time  ;  and  I 
have  a  mind  to  behold  the  summit  of  this 
mountain  protected  by  the  force  of  your  arms. 

27.  Thereupon,  the  tormentor  of  his  foes, 
Bhimsena  oC mighty  arms,  considering  him- 
self as  conjured  by  Draupadi,  looked  like  an 
wounded  bull  of  excellent  breed,  and  could 
not  brook  (her  remarks). 

• 

28 — 30.  Then  that  mighty  Pandava 
having  the  gait  of  a  lion  or  a  bull,  graceful, 
having  the  splendour  of  gold,  high-minded, 
powerful,  proud,  sensitive,  heroic,  having  red 
eyes,  broad -shouldered,  possessed  of  the 
strength  of  mad  elephants,  endowed  with 
lionine  teeth  and  a  broad  neck,  tall  as  a 
young  Sala  tree,  generous  hearted,  of  sym- 
metrical proportions,  of  shell-like  neck,  and 
of  mighty  arms,  took  up  his  bow  plaited  at 
the  back  with  g6ld,  and  also  his  sword  and 
arrow  case. 

31.  And  that  mighty  one  proud  as  a 
lion  and  looking  like  a  mad  elephant,  rush- 
ed towards  that  cliff  free  from  all  fear  and 
affliction. 

32.  And  all  the  creatures  behddhim 
appearing  like  a  lion  or  a  maddened  bull 
furnished  with  bows   and  arrows. 

# 

33.  And  the  Pandava  devoid  of  all  fear 
and  affiiction,  proceeded  to  the  mountain 
furnislied  with  his  club  to  the  great  delight 
of  Draupadi. 

34.  Neither  fatigue,  nor  fear,  nor  lassi- 
tude nor  the  malice  (of  others)  took  possesion 
of  that  son  of  Pritha  and  god  of  the  wind. 

35.  Getting  to  a  pass  affording  passage 
to  a  single  individual  only,  that  one  of 
great  prowess  ascended  that  ragged  and 
terrrible-looking  summit,  high  as  several 
palm  trees. 

36.  Causing  the  delight  of  tbe  Kinnaras, 
Mahanagas,  sages,  and  the  Raksliasas, 
the  best  of  the  Bharatas,  endowed  with 
gigantic  strength,  ascended  the  summit  of 
the  mountain, 

37.  And  beheld  therefrom  the  abode  of 
Vaisravana  adorned  with  golden  and  crystal 
buildings, 

38.  Encircled  on  all  sides  by  golden 
walls,  having  the  lusture  of  all  gems,  con- 
taining gardens  of  all   sorts, 

39.  Higher  than  a  mountain  peak, 
adorned  with  ramparts  and  tbwcrs,  graced 
with  doorways,  gates,  and  rows  of  flags, 


30 


234 


MAIIABHAKATA. 


40.  And  bcautiBicd  with  coquettish  dam- 
sels dancing  around  and  ornamented  with 
flags  fluttered  by  the  wind. 

41.  Leaning  against  the  end  of  his  bow 
with  bended  arm,  he  stood  beholding  the 
city  of  Kuvera  with  great  sorrow  (caused 
by  the  remembrance  of  his  own   fortune). 

42.  A  pleasurable  breeze  was  blowing 
there,  having  its  origin  in  the  Gandha- 
madana,  gladdening  all  creatures,  and 
carrying  sweet  odours  of  all   kinds. 

43.  There  were  many  superbly  beautiful 
trees  beyond  all  thought,  decorated  with 
variegated  colour,  and  bearing  graceful 
blossoms. 

44.  That  best  of  the  Bharatas  then 
beheld  the  palace  of  Kuvera  covered  on 
all  sides  with  heaps  of  gems,  and  decorated 
with  variegated  garlands. 

45.  There  stood  Bhimasena   of  mighty-  , 
arms   devoid    of  all   thoughts  of    life,  firm 
as  a  rock,  with  club,  sword,  and  bow  in  his 
hand. 

46.  Then  blowing  his  conch  which  made 
the  hair  of  his  adversaries  stand  on  the 
end,  and  twangling  his  bow,  striking  his 
arms  with  his  palms,  he  struck  terror  into 
the  hearts  of  all  the  creatures. 

47.  (Infuriated)  at  this,  the  Vafcshas,  the 
RAshasas  and  the  Gandharvas  with  their 
hair  standing  erect,  rushed  towards  the 
Pandava,  following  the  direction  of  these 
sounds. 

48.  Then  the  maces,  clubs,  swords, 
spears,  axes,  and  the  javelins  carried  in  their 
arms  by  the  Rakshasas,  began  to  blaze. 

49 — 52*  And,  O  Bharata,  when  the  fight 
took  place  between  them,  Bhima  cut  off  the 
, darts,  javelins,  and  axes  hurled  by  those 
possessing  great  powers  of  illusion,  with 
nis  arrows  of  tremendous  force.  And  that 
most  powerful  one,  pierced  with  his  arrows 
the  bodies  of  tho^e  roaring  Rakshasas  who 
were  on  the  ground  and  of  those  that  were  in 
the  sky.  Awd  that  one  of  great  prowess  wns 
drenched   in   that    great    deluge    of  blood 

fushing   and  flowing  on  all  sides  from   the 
odies    of    the   Rakshasas  with   maces  and 
clubs  in  their  hands, 

53.  And  the  heads  and  the  bodies  of  the 
Rakshasas  were  seen  cut  off  and  mangled 
by  the  weapons  hurled  by  the  force  of 
Bhima's  arms. 

54.  All  the  creatures,  then,  saw  the  good- 
looking  Pandava  hemmed  in  by  the  Raksha- 
sas and  appearing  like  the  sun  enveloped 
iVith  clouds. 

55.  And  that  might3'-armed,  and  po\^'er- 
ful  one  (Bhima)    of  true  prowess  covered  all 


(the  Rakshasas)  with  lus  arrows  fatal  to 
his  enemies,  as  the  sun  shroudsall  the  aea- 
tures  with  his  rays. 

56.  Although  uttering  both  loud  yells  and 
cries  of  victory,  the  Raksashas  did  not  sec 
BInma  deprived  of  senses. 

57.  And  the  Yakshas,  with  their  bodies 
mangled  all  over,  lerriHed  by  the  fear  of 
Bhimasena,  began  to  utter  frightful  cries  of 
distress  leaving  aside  their  weapons. 

58.  And  then  owing  to  the  fear  of  that 
weilder  of  a  strong  bow,  .  Bhimsena,  Uifv 
fled  southwards,  forsaking  their  maces', 
spears,  swords,  clubs,  and  axes. 

5Q.  On  that  side,  stood  the  mighty-arm- 
ed &nd  broad-chested  Rakshasa,  Maniman, 
the  friend  of  Kuvera,  armed  with  dans 
and  maces. 

60.  Displaying  his  masterdom  and 
manliness,  he,  of  gigantic  strength,  seeing 
them  taking  to  heels,  addressed  them  smil- 
ingly thus : — 

61.  *'  Going  to  the  abode  of  Vatsravana, 
how  would  you  tell  the  lord  of  wealth  that 
vast  numbers  (of  Yakshas)  have  been  slain 
b>  a  single  man.*' 

62.  Having  addressed  them  thus,  that 
f^akshasa,  holding  in  the  hands,  clubs,  jave- 
lins, and  mace§,  rushed  against  the  Pandava. 

63.  Beholding  him  approach  with  the 
fury  of  a  maddened  elephant,  Bhimasena 
pierced  his  sides  with  three  choice  arrows. 

64.  The  mighty  Maniman  too,  In  wrath, 
taking  and  brandishing  a  tremendous  mace, 
hurled  it  at  him. 

65.  Bhimasena  too,  on  his  part,  beset, 
with  many  arrows  sharpened  on  stones,  that 
tremendous  and  dreadful  mace  in  the  sky 
resembling  a  lightning  flash. 

66.  But  all  these  arrows  though  discharg- 
ed with  force,  on  rcnching  the  mace  fell 
back  and  could  not  check  its  onward  career. 

67  •And  that  spirited  one  of  dreadful 
prowess  (at  last)  baflfled  the  attack  (of  the 
Rakshasa)  by  resorting  to  his  skill  in  mace- 
fightingk 

68.  At  this  interval,  that  intelligent  Ra- 
kshasa assailed  (Bhima)  with  a  dreadful 
iron  club  furnished  with  a   golden  handle. 

69.  And  that  tremendous  (dub)  emittmjf 
flames,  and  sending  forth  dreadful  roars 
pierced  suddenly  .the  right  arm  of  Bhiroa 
and  then  fell  to   the  ground. 

70.  (Thus)  severely  wounded,  that  great 
bowrnan,  the  exceedingly  powerful  son  of 
Kunti,  with  eyes  rolling  in  wxath.  look  up 
his  mace. 

71.,  And  then  taking  up  his  iron  m;ice 
termed  Shaika,  in-bid  with  plates   of  gMt 


YANA    PARVA. 


235 


anil   increasing   the    fear    of    his    enemies, 
Hhima,  uttering  yells, 

72.  Rushed  with  all  speed  against  the 
exceedingly  powerful  Maniinan,  who  too, 
taking  a  mighty  and  blading  dart, 

73.  Hurled  it  with  force  at  Bhimasena 
with  tremendous  roars ;  and  that  adept  at 
mace-fighting,  breaking  ihat  dart  with  the 
end  of  his  mace, 

74—75.  Rushed  to  kill  Maniman,  as 
Oaruda  (does)  to  kill  the  serpent.  And 
then  he  (Bhinvi)  of  mighty  arms  advancing 
ahead  in  the  field,  suddenly  jumped  in  the 
air  and  whirling  his  mace,  hurled  (at  Mani- 
man)  uttering  yells.  And  like  the  thunder- 
bolt hurled  by  Indra,  that  (,mace)  like  a  pest, 
with  the  speed  of  the  wind, 

76—77.  Killing  the  Rakshasa  reached 
ground.  And  all  the  creatures  beheld  tl»at 
exceedingly  powerful  Rakshasa  slain  by 
Bhima  as  a  bull  is  slain  by  a  lion.  Seeing 
him  slain  on  the  ground  the  surviving  R  iksh- 
asa,  uttering  loud  cries  of  distress,  went  to- 
wards the  East.  • 

Thus  ends  the  hu tidied  and  sixtieth 
Chapter,  in  the  Yaksha  Vuddhaof  the  Vana 
Parva, 


CH  AFTER   CLXI. 

(YAKSHA  YUDDHA  PARVA)- 

Continued, 

\ — 2.  Hearing  the  caves  of  the  moun- 
tains resound  with  various  sounds  and 
not  seeing  Bhimasena,  Ajat-satru  (Yudhis- 
thira),  the  son  of  Kunti,  and  both  the  sons  of 
Madri,  and  Dhoumya  and  Krishna  together 
with  all  the  friends  (of  the  Pandavas)  be- 
came sick    at  heart. 

^,  Thereupon,  leaving  Draupadi  under 
the  care  of  Arsiisena  and  furnished  with 
weapons,  those  heroes  and  mighty  car- 
warriors  ascended    the  mountain. 

4.  Then  those  mijjhty  car-warriors  and 
l^reat  bowmen  and  tormentors  of  foes  hav- 
ing reached  the  summit  of  the  mountain 
and  casting  their  looks  around  saw  Bhima- 
sena, 

5.  And  those  huge  Rakshasas  of  vast 
strength  and  courage  slaughtered  by  Bhima- 
sena, many  of  whom  were  (still)  moving  and 
many  lay  dead. 

6.  And  he  (Bhima)  of  mighty  arms, 
armed  with  mace,  sword,  and  bow  looked 
like  Maghabana  (Indra)  having  slain  all  the 
Danavas  in    battle. 

7.  Then  having  seen  their  brother  and 
tiaving  embraced  him,  and  having  attained 


to  excellent  stale,  those  mighty  car-warriors 
the  Parthas — sal   down  (there). 

8.  That  summit  with  those  four  great 
bowmen  (^seated  on  it)  appeared  as  grandly 
beautiful  as  the  heaven  (itself)  with  those 
foremost  of  the  celestials,  the  highly  fortun- 
ate Lokapalas. 

9.  (And)  the  lord  of  the  Earth,  (Vudhis- 
thira),  having  beheld  the  ;lbode  of  Kuvera 
and  those  Rakshasas  killed  (by  Bhima),  ad- 
dressed his  brother  (Bhima)  who  was  seated, 
thus  : — 

10.  "O  Bhima,  whether  you  have  commit- 
ted this  sinful  act  through  rashness  or 
ignorance,  it  is  as  unworthy  of  you  as  false- 
hood of  the    ascetics. 

1 1 .  Righteous  men  affirm  that  acts  giving 
offence  to  the  king  ought  not  to  be  done  ; 
but,  O  Bhimasena,  you  have  committed  an 
act  which  will  offend  even  the  gods. 

''1 2.  O  Partha,  he,  who  despising  profit 
and  virtue  gives  himself  up  to  vice,  is  sure 
to  pay  the  penalty  of  his  sinful  acts.  If  you 
look  to  my  welfare,  do  not  commit  such 
(sinful)  acts  again." 

13 — 14-  Yudhisthira  the  virtuous,  highly 
energetic  and  firm-minded  son  of  Kunti,  ver- 
sed in  the  particulars  of  the  science  of  profit 
having  addressd  his  brother  (Bhima)  thus, 
kept  quiet  and  began  to  ponder  upon  the 
mattCF.  Qn  the  other  hand  the  survivors 
of  the  Rakshasas  slain  by  Bhimsena, 

15.  Proceeded  together  towards  the 
abode  of  Kuvera.  And  they  of  great  fieet- 
ness  having  hastily  reached  the  abode  of 
Kuvera, 

16.  Began  to  utter  loud  wails  of  distress 
afflicted  with  the  fear  of  Bhimasena.  Casting 
off  their  weapons,  and  wearied  with  iheir 
armour  besmeared  with    blood, 

17 — 20.  And  with  dishevelled  hair,  O 
king,  (they)  addressed  the  lord  of  the 
Yakshas  thus, — "O  lord,  all  your  foremost 
Rakshasas  who  fought  with  maces,  swords, 
clubs,  glances,  and  barbed  darts,  have  all 
been  slaughtered.  O  lord  of  wealth,  a  single 
I  man  crushing  the  mountain  with  great 
j  velocity  hath  alone  killed  in  battle  all  the 
Rakshasas  of  the  Krodhavara  clan  and  also 
the  best  of  the  Rakshasas  and  the  Yakshas 
(who)  lie  senseless  with  life  extinct ;  we  only 
haye  been  spared ;  your  friend  Maniman  too 
has  been  killed. 

21.  All  this  has  been  done  by  one   man. 
Do  what  you  think  proper    now."     Hearing 
all  this,  the  king  of  all  the  Yakshas  in  great 
'anger, 

22.  And  with  eyes  reddened  with  ire, 
exclaimed  "what."  And  the  Lord  of  wealth 
hearing  of  Bhima's  second  offence, 


235 


MAMABIIARATA. 


23 — 24.  Waxed  wrUth  and  then  the  king 
of  the  Yakshas  said,  "Yoke  (the  horses  to 
the  car).*'  Thereupon,  (the  attendants  of 
Kuvera)  yoked  to  the  car  horses,  wearing 
golden  garlands,  having  the  colour  of 
dark  clouds,  and  high  as  a  mountain 
summit.  And  those  excellent  horses  of  his, 
with  clear  eyes  and  endued  with  every  noble 
quality, 

25.  And  possessed  of  energy  and 
strength,  and  decorated  with  various  gems, 
and  having  grand  appearance,  being  yoked 
to  the  car,  looked  as  if  desirous  of  speeding 
like  the  wind, 

26 — 28.  And  began  to  send  forth  neighs 
at  each  other  indicative  of  victory.  (And) 
that  resplendent  and  divine  king  of 
kings,  ascending  the  mighty  car  and  being 
eulogised  by  the  celestials  and  the  gan- 
dharvas,  set  out.  A  thousand  principal 
Yakshas  of  reddened  eyes,  golden  lustre 
and  huge  structure,  possessed  of  vast 
strength  and  equipped  with  weapons  and 
girding  on  their  swords,  followed  the  noble- 
minded  lord  •£  wealth  and  king  of  all  the 
Yakshas. 

26.  (And)  they  (the  horses)  of  great 
swiftness  ranging  through  the  firmament 
with  great  speed  reached  the  Gandha- 
madanas  as  if  drawing    forward  the  sky. 

• 

30 — 32.  The  Pandavas  then, with  their  hair 
standing  on  the  end  and  with  delight  beheld 
that  migiuy  array  of  horses  maintained  by 
the  lord  of  wealth  and  also  the  noble-minded 
and  graceful  Kuvera  himself  surrounded  by 
the  Yakshas  and  the  Rakshasas.  Kuvera 
too,  seeing  those  mighty  car-warriors,  the 
sons  of  Pandu,  gifted  with  great  strength 
and  equipped  with  bows  and  swords,  became 
pleased  ;  and  desirous  of  performing  the 
task  of  the  celestials  was  glad  at  heart 

33.  They  (the  followers  of  Kuvera)  (then) 
alighted  like  birds  on  the  summit  of  the 
mountain  with  great  swiftness  and  with  the 
lord  of  wealth  at  their  head  remained  before 
them  (the  Pandavas). 

34.  Then,  O  Bharata,  the  Yakshas  and 
Rakshasas  seeing  that  he  (Kuvera)  was  well 
pleased  with  the  Pandavas  stood  there  with 
indifference. 

35 — 36.  Then  those  mighty  car-warriors, 
theiiigh-souled  Pandavas — Nakula,  Shaha- 
deva,  and  the  virtuous  son  of  Dharma — 
having  saluted  that  lord,  the  giver  of 
wealth,  and  having  considered  themselves 
as  guilty,  stood  surrounding  the  lord  of 
«vealth  with  joined  hands. 

37.  That  illustrious  one  (Kuvera)  was 
seated  on  that  excellent  seat  the  Fuspaka 
painted  with  various  colours. 


38 — 39.  Thousands  of  Rakshasas  dud 
Yakshas  of  great  flectness  and  huge  struc 
ture  and  having  ears  resembling  javelins,  and 
hundreds  of  Gandharvas  and  Apsaras  sat 
surrounding  that  one  wlio  was  seated  as  the 
gods  (sit  surrounding)  the  performer  of 
hundred  sacrifices  (Indra). 

40.  Wearing  an  auspicious  golden  ^ar« 
land  round  his  head,  and  holding  in  his 
hands  noose,  sword  and  bow,  Bhtm^sena 
began  to  look  at  the  lord  of  Ivealth. 

41.  Bhimasena  did  not  experience  any 
depression  of  mind  (either)  on  account  of 
his  being  wounded  by  the  Rakshasas  (or) 
seeing  Kuvera  in  that  state. 

42.  He  that  is  carried  on    the  shoulders 
'  of  men   seeing   Bhima  in  a  warlike  attitude 

and  armed  with  sharpened  arrows,  addressed 
the  son  of  Dharma  thus, 

43.  O  Partha,all  the  creatures  are  aware 
that  you  are  actively  intent  on  the  welfare 
of  the  whole  creation.  (Therefore)  dwell 
on  the  summit  of  this  mountain  without 
fear.    , 

44.  Nor,  O  Pandava,  you  ought  to  be 
angry  with  Bhimasena.  They  (the  Raksha- 
sas and  Yakshas)  were  killed  before  by 
Destiny,  your  younger  brother  being  merely 
the  instrument. 

45.  Nor  you  ought  to  be  ashamed  at  his 
act  of  rashness.  The  destruction  of  the 
Yakshas  and  the  Rakshasas  had  ^  been 
foreordamed  by  the  celestials. 

46.  O  the  most  exalted  of  the  Bharatas, 
I  am  rather  pleased  than  angry  with 
Bhimasena — nay  this  act  of  Bhimasena  has 
made  me  supremely  happy. 

Vaishampayana  said  ;— 

47.  Having  said  to  the  king  thus, 
(Kuvera)  spoke  to  Bhimasena,  **0  crhild, 
O  the  best  of  the  Kurus,  I  do  not  (at  ail) 
mind  it. 

48 — 49.  O  Bhima,  if  disregarding-  (he 
gods,  and  relying  on  thy  own  strength  of 
arms  thou  hast  committed  this  act  of  rash- 
ness— the  destruction  of  the  Yakshas 
and  the  Rakshasas — for  the  sake  of 
Draupadi,  I  am  the  more  pleased  with  thee 
for  that.  O  Vrikadara,  I  have  been  this 
day  delivered  from  a  terrible  curse. 

50.  Formerly  I  was  cursed  by  the  i^^reat 
sage  Agastya  in  anger  for  some  offence. 
Thou  hast  freed  me  from  it  by  this  act  (of 
yours). 

51.  O  son  of  Pandava,  my  disgrace  was 
foreordained.  O  Pandava,  no  blame,  there- 
fore, in  any  way,  can  be  attributed  to  thee. 

YudMsthira  said  :— 

52.  O  lord,  what  were  you  cursed  by  the 
I  noble-minded    Agastya  for  ?   O  God,  I  Mm 


VANA   PaRVA. 


237 


desirous  of  hearing  the  cause  of  that  impre* 
cation. 

53.  It  seems  wonder  to  me  that  you 
ware  not  at  that  very  moment  consumed 
by  the  anger  of  that  wise  Agastya  together 
urith  all  your  forces  and  attendants. 

The  Lord  of  wealth  said  ;— 

54 — 56.  O  lord  of  men,  once  I  was  pro- 
ceeding to  Kushavati,  where  a  Synod  of 
the  gods  was  being  held,  surrounded  by 
three  hundred  Mahapadma  terrible-look- 
ing Yakshas  carrying  various  weapons.  On 
my  way,  I  beheld  the  most  exalted  of.  the 
sages  Agastya  practicing  rigid  austerities 
on  the  banks  of  the  Jamuna  teeming  with 
various  birds  and  adorned  with  blossoming 
plants. 

57 — 58.  Beholding  that  mass  of  lustre, 
blazing  and  bright  as  fire,  with  upraised 
arms  (kcing  the  sun,  my  illustrious  friend 
Maniman,  the  lord  of  the  Rakshasas,  who 
was  ranging  through  the  firmament,  O  lord 
of  the  earth,  through  stupidity,  foolishness 
arrogance  and  ignorance, 

59.  Spat  on  the  head  of  that  great 
sage.  He  (Agastya)  as  if  burning  all  the 
cardinal  points  with  his  anger, 

60.  Said  this  *0  Lord  of  wealth,  since 
your  friend,  this  evil-minded  one,  de<;pising 
me,  has  insulted  me.  in  your  very  pre- 
sence, 

61.  He  will,  on  that  account,  meet  with 
his  end  together  with  his  forces  at  the 
hands  of  a  man.  O  evil-minded  one, 
thou  too  shalt  be  sorely  grieved  at  the 
death  of  your  forces  and  shalt  be  absolved 
from  thy  sin  on  seeing  that  man. 

62.  (But)  this  terrible  curse  shall  not 
touch  those  powerful  sons  and  grandsons 
of  your  forces,  that  will  remain  obedient  to 
your  commands.  • 

6^,  O  king,  I,  who  formerly  received  this 
imprecation  from  that  most  exalted  of  the 
Rishis,  have  been  absolved  from  it  by  your 
brother  Bhima. 

Thus  ends  the  hundred  and  sixty  first 
chapter,  of  the  Yaksha  Yuddha  of  the 
Vana  Parva, 


CHAPTER   CLXII. 

(YAKSHA  YUDDHA  PARVA)— 

Continued, 

The  giver  of  wealth  said  : 

I.  O  Yudhisthira,  steadiness,  ability 
place  and  time — these  four  arc  the  causes  of 
success  in  human  afiEairs, 


2.  O  Bhnrnta,  men  of  the  Kriti  Yuga 
(golden  age)  were  steady  and  skilled  in  their 
own  respective  affairs  and  were  well  versed 
in  the  rules  of  prowess. 

3.  O  the  best  of  the  Kshatryas,  a 
Kshatrya  who  has  patience,  who  is  well 
versed  in  (tlie  rules  of)  time  and  place 
and  who  is  well  acquainted  with  the  laws  of 
all  duties,  can  govern  the  world  for  a  long 
time. 

4-  O  Partha,  the  person  who  acts  thus 
in  all  transactions  obtains  fame  in  this 
world,  and  O  hero,  attains  to  an  excellent 
state  in  the  next. 

5.  Sakra,  the  slayer  of  Vitra,  with 
the  Vasus  desirous  of  availing  himself  of 
the  opportunity,  of  right  time  and  place, 
obtained  the  kingdom  of  heaven  by  dis- 
playing his  prowess. 

6.  He  who  does  not  foresee  his  fall 
through  anger,  and  he  who  through  wicked- 
mindedness  and  vicious  tendency  is  addict- 
ed to  sin, 

7 — ^^10.  And  he  who  is  not  versed  in  the 
propriety  relative  to  acts  meet  witK  destruc- 
tion in  this  world  and  in  the  next.  The 
efforts  of  that  stupid  person  become  futile 
who  is  not  versed  in  the  rules  of  time  and 
acts  and  he  meets  with  destruction  in  this 
world  and  in  the  next.  Rash,  deceitful  and 
wicked-minded  people  who  aim  at  master- 
dom  of  every  kind,  commit  sin.  This 
Bhimasena  is  unrighteous,  arrogant,  sense- 
less as  a  child,  and  fearless  ;  therefore,  O 
the  best  of  the  Bharatas,  chastise ,  him. 
Getting  a^^ain  to  the  hermitage  of  the  royal 
sage  Arstisena, 

11.  Dwell  there  without  fear  or  anxiety 
during  the  first  dark  fortnight.  The  Gan- 
dharvas  together  with*  the  inhabitants  of 
the  Alaka  and  the  Kinnaras  together  with 
the  Yakshas, 

12.  And  all  the 'dwellers  of  the  moun- 
tain, O  the  best  of  men  and  mighty-armed 
one,  being  appointed  by  me  will  protect  you 
as  well  as  these  best  of  the  Brahmanas. 

13.  O  king,  O  the  best  of  the  virtuous, 
O  pure  one,  considering  that  Bhima  has 
come  here  through  rashness,  do  you  check 
him. 

14.  O  king,  henceforth  creatures  in- 
habiting ths  forest  will  always  visit  you, 
wait  on  you,  and  protect  you  all. 

15.  O  the  best  of  men,  my  attendants 
will  always  procure  for  you  various  eatables 
and  drinkables,  sweet  to  the  taste. 

16 — 17.  As  Jishnu  (Aryuna)  has  a 
claim  to  the  protection  of  Mahendra,  Vri- 
kodara  of  the  wind  god,  you  of  Dharma, 
and  the  powerful  twins  of  the  Asvinis,   in 


238 


MAMAIMIARATA. 


virtue  of  being  their  respective  offsprings, 
so,  O  VuHhisihira,  you  all  have  a  claim  to 
my  protection. 

1 8.  Falguni  the  next  by  birth  to  Bhima- 
»ena,  versed  in  the  science  of  profit,  and 
acquainted  with  the  principles  of  all  duties, 
is  ;tll  ri^ht  in   heaven. 

19.  O  child,  those  virtues  which  are  con- 
sidered in  the  world  as  leading  to  heaven, 
reside  in  Dhananjaya  even  from  his  very 
biah. 

29.  In  that  high-souled  being  of  unn» 
vailed  energy  reside  all  these  (qualities) 
of  self-control,  charity.strength,  intclligeiKC, 
i?iodesty,  patience,  and  excellent   energy. 

21.  O  Pandavas,  Jistmu  never  commits 
any  disgraceful  act  (even)  through  igno- 
rance. And  men  never  speak  to  iheir  fel- 
lows ,of  his  ever  having  uttered  lies.  • 

22.  That  augmentor  of  the  glory  of 
the  Kurus,  honoured  by  the  Devas,  Pitris 
and  the  Gandharvas,  is  learning  the  science 
of  weapons  in  the  abode  of  Sakra. 

23. — 24.  O  king,  O  Pariha,  he  that 
reduced  to  subjection  all  the  rulers  of  the 
earth  with  justice — that  highly  energetic 
and  highly  powerful  Santanu  himself,  the 
grandsire  of  your  father — is  in  heaven  fully 
pleased  with  Partha,  the  wielder  of  the 
Gondiva  and  the  foremost  of  his  race. 

25.  That  one  of  fervid  devotion,  who 
having  worshipped  the  Pitris,  the  Devas, 
the  Rishis  and  tne  Brahmanas  on  the  banl<s 
of  the  Jam  una,  performed  seven  horse 
sacrifices, 

26.  Even  that  great   emperor  Santanu, 
.  your  great  grnndsire,   who  has   conquered 

(i.  e,i  got  access  to)  heaven  is  enquiring 
about  your  welfare,  residing  in  the  region  of 
Sakra. 

Vaishampayana  said :— - 

27.  The  Pandavas,  having  listened  to 
these  words  spoken  by  the  giver  of  wealth, 
were  much  pleased  with  them. 

28.  Then  Vrikodara— the  most  exalted 
of  the  Bharaias — ^lowering  his  club,  mace 
sword  and  bow,   saluted  Kuvera. 

»9.  Thereupon  seeing  him  crave  his 
protection,  the  lord  of  wealth,  capable  of 
affording  protection,  said  "  be  you  the  des- 
troyer of  the  pride  of  (your)  enemies  and 
enhancer  of  the  joy  of   (your)  friends. 

30.  O  the  tormentors  of  foes,  do  you 
dwell  in  your  own  pleasant  abode.  O  the  most 
exalted  of  the  Bharatas,  the  Yakshas  will 
procure  for  you  the  articles  desired  by  you. 

31.  Having  mastered  the  science  of 
weapons  Cudalcesha  will  return  soon.  Dha- 


nanjaya, on  being  bidden  farewell  to  by  Mag* 
havan  himself,  will  meet  with    you. 

32.  The  lord  of  the  Guyhyakas  having 
thus  instructed  Yudhistliira,  disposed  to 
good  deeds,  vanished  from  that  excellent  of 
mountains. 

33.  Thousands  of  ^Yakshas  and  Raka- 
sahas  followed  him  in  conveyances  covered 
with  painted  cushions  and  adorned  with 
many  gems. 

34.  As  the  excellent  horses  (swift)  as 
birds  proceeded  towards  the  abode  of  Kuve- 
ra a  noise  arose  in  the  region  of   Indra. 

35.  The  steeds  of  the  lord  of  wealth  car- 
eered along  the  firmament  as  if  drawing 
forwards  the  sky  and  drinking  the  atmos- 
phere. 

36.  Then  the  de!\<l  bodies  of  the  Raksha- 
sas  were  removed  from  the  summit  of  the 
mountain  by  order  of  the  lord  of  wealth. 

37.  As  this  period  was  appointed  by  the 
intelligent  Agasthya  as  the  limit  of  their 
curse,  therefore  they  were  absolved  from 
(this)  imprecation  in  being  slain  in  battle. 

38.  The  noble-minded  Pandavas  dwelt 
happily  for  several  sights  in  those  mansions 
without  anxiety,  and  honoured  by  all  the 
Rakshasas. 

Thus  ends  the  hundted  and  sixty -second 
chapter,  of  the  speech  in  the  Yakska  Yuddha 
of  the  Vana  Parva* 


CHAPTER    CLXIII. 

(YAKSHA  YUDDHA  PARVA)— 
Continued. 

1.  Then,  O  tormentor  of  foes,  when  the 
sun  rose,  Dhoumya,  on  performing  his  devo- 
tions, visited  the  Pandavas,  with  Arstisena. 

2.  Having  bowed  down  to  the  feet  of 
Dhoumya  and  Arstisena,  they  then  worship- 
ped all  the  Brahmanas  with  joined  hands. 

3.  Then  the  great  sage  Dhoumya,  lakin|( 
Yudhisthira  by  the  right  hand,  and  looking 
towards  the  East,  said   this: — 

4.  O  Great  king,  covering  the  earth  up 
to  the  sea  reigns  this  M^ndara,  the  prince 
of  mountains* 

5.  O  Pandava,  this  pointy  adorned  with 
mountains,  woods  and  forest,  is  protected  by 
Indra  and    Vaisravana. 

6.  O  child,  it  is  said  by  the  intelligenC 
snges,  acquainted  with  all  duties,  thai  lh\s 
(region)  is  the  abode  of  Mahcndra  and 
king  Vaisrabana. 

7.  The  twice-born  ones  and  the  rii 
sages  and  the  Siddhos,    and    the 


VANA    PAHVA. 


23Q 


i 


ftnd  the  celestials  worship   the  sun  who  rises 
from  this  point. 

8.  And  that  risi^hteous  king  Yama,  the 
lord  of  all  living  creatures,  presides  over 
yonder  southern  point,  the  path  of  the 
spirits   of  the  departed. 

9.  This  is  Sanyamana,  the  abode  of  the 
lord  of  the  departed  souls,  s.icred,  Inghly 
wonderful  to  look  at,  and  full  of  crowning 
bliss. 

10.  The  intelligent  ones  denominate 
that  prince  of  mountains  Asta,  getting  to 
which  Sabita   ever  observes   the   truth. 

11.  Similarly,  dwelling  in  this  prince 
of  mountains  and  the  mighty  sea,  king 
Varuna  protects  all  creatures. 

12.  O  highly  fortunate  one,  illuminating 
the  northern  point,  there  streches  the 
powerful  and  auspicious  (Mountain)  Maha- 
meru — the  refuge  to  those  holding  commu- 
nion with  Brahma. 

13.  There  the  court  of  Brahma  is  (held) 
and  remaining  where  the  univesal  soul  Praja- 
pati  created  all  that  is  mobile  and  immobile. 

14.  (This)  Mahameru  is  the  auspicious 
and  blissful  abode  of  Daskha  and  six  others 
who  are  known  as  the  mind-born  sons  of 
Brahma. 

15.  O  child,  here  too  the  seven  divine 
sages  with  Vashistha  at  their  head  sit  and 
rise   again. 

16.  Behold  that  excellent  summit  of  the 
Meru  that  bright  region  when  the  gran- 
dire  (Brahma)  sits  with  the  gods,  happy  in 
in     self-knowledge. 

17 — 18.  (And)  next  to  the  abode  of 
Brahma  appears  the  region  of  that  original 
lord,  the  god  Narayana  who  has  neither 
beginning  nor  end,  and  who  is  said  to  be 
Ihe  really  first  cause  of  the  origin  of  the 
whole  creation.  Even  the  .gods  cannot 
behold  that  auspicious  (place)  composed  of 
all  energies. 

19.  (And)  by  reason  of  its  own  splendour 
surpassing  the  sun  or  fire  in  iusture,  the 
place  of  liie  high-souled  Vishnu  is  not  visi- 
Die  to  the  gods  and  tlie  Danafvas. 

20.  The  abode  of  Narayana  lies  resplen- 
dent to  the  East  of  the  Meru  where  the  lord 
of  all  creatures,  the  self-existent  cause  of  the 
universe, 

21 — 22.  Displaying  all  creatures,  appears 
grand  with  excellent  gracefulness.  Even 
the  Brahmarshis  cannot  hnv?  admittance 
there  ;  how  can  the  Maharshis  7  O 
excellent  of  the  Kurus,  only  Yatis  can  have 
access  to  it.  Nor,  O  Pandava,  can  all  the 
luminaries  shine   (bjhim). 

23 — 24.  Here  the  lord  of  incomprehensi- 
ble soul   reigns  supreme*    Here,  on  accoun^ 


of  their  souls  being  purified  by  pious  deeds 
and  devotion,  the  Yatis  of  rigid  ascetism, 
approach  Narayana  (Haii).  Those  high- 
souled  (beings)  attaining  to  perfection  by 
yoga  and  free  from  ignorance  and  pride^ 

25.  Repairing  thither  and  attaining  to  the 
self-existent,  high-souled,  and  eternal  god 
of  gods,  O  Bharata,  do  not  come  back  to 
this  world. 

26.  O  highly  fortunate  Yudhisthira,  this 
place  is  eternal,  without  deterioration  or 
end  ;  because  it  is  always  the  very  life  of 
that  god. 

27.  O  descendant  of  Kuru,  the  sun  and 
^he  moon,  through  eternity,  make  their  tour 
around  this  Meru  every   day. 

28.  O  pure  one,  O  great  .king,  all  the 
luminaries  too  turn  round  this  prince  of 
mountains  in  the  self-same  way.     *, 

29.  The  god  Aditya  too,  the  dispeller  of 
darkness,  attracting  all  the  luminaries,  goes 
round  this  (Meru). 

30.  That  author  of  the  day,  Vibhavasu, 
having  gone  down,  and  then  having  passed 
the  evening,  takes  the  excellent  northern 
point. 

31.  O  Pandava,  that  god  Savita,  bent  on 
the  welfare  of  all  creatures,  then  coming 
near  the  Meru,  again  goes  on  his  course 
facing  the    East. 

32.  Similarly,  the  divine  moon  moves 
with  the  stars  (round  this  mountain)  divid- 
ing the  month  into  many  sections  when  ho 
arrives  at  the  Parvas. 

33.  Thus  crossing  the  Mahameru  uner- 
ringly and  nonrshing  all  the  creatures  (the 
moon)  goes- back  to  the  Mandara. 

34.  In  a  similar  way,  the  god  Aditya, 
the  dispeller  of  darkness  displaying  the 
universe  by  his  rays,  moves  round  this 
unobstructed  path. 

35.  When  he  takes  the  southern  direc- 
tion with  a  view  to  cause  dew,  then  the 
cold  weather  comes  upon  all  the  crea- 
tures. 

36.  (Then)  turning  back,  he,  by  his  own 
energy,  withdraws  the  energy  from  all 
beings  both  mobile  and  immobile. 

37.  In  consequence  of  this  perspiration, 
fatigue,  drowsiness,  and  lethargy  come  upon 
men  and  all  living  beings  always  feel 
inclined  to  sleep. 

38.  Then  the  god  Bhanumana  cour- 
sing that  unknown  p^th  {i.e.  the  firmament) 
gives  birth  to  rains  reviving  (all)  crea- 
tures. 

39.  And  having  nourshed  all  (creatures) 
both  mobile  and  immobile  by  the  comfort 
caused  by  rain,  wind^  and  warmth,  that  one 


340 


MAIIABIIAKATA. 


of  mlgbtly  splendour  resumes  his  (rormer) 
course. 

40.  Thus  nnceasingly  turninir  on  the 
wheel  of  time,  and  influencing^  all  cre.itures, 
O  Partha,  Savita  goes  on  his  course. 

41.  O  Pandava  his  course  is  unremitting 
and  he  never  rests.  And  withdrawing  the 
energy  of  (all)  creatures,  he  gives  it 
back. 

42.  O  Bharata,  the  lord  (sun^,  alwavs 
imparting  life  and  motion  to  all  living 
creatures,  creates  day  and  night,  Kala  and 
Kashtha. 

Thus  ends  the  hundred  and  sixfy  third 
chapter  in  the  Yaksha  Yuddha  of  the  Vana 
Parva 


CHAPTER    CLXIV. 

(YAKSHA  YUDDHA  PARVA) 
—  Continued. 

Vaishampayana  said  :— 

1.  Those  noble-minded  (Panda  vas), 
the  observers  of  pious  vows,  desirous  of  be- 
holding Aryuna  dwelling  in  that  best  of 
mountains,  became  passionately  attached 
(to  it)  and  got   themselves  amused. 

2.  Numerous  Gandharvas  and  Mahar- 
shis  gladly  came  to  those  powerful  and  ener- 
froixQ,  ones  of  cHasie  desires — (princes), — the 
foremost  of  those  gifted  with  truth  and 
fortitude. 

3.  Getting  to  that  excellent  mountain, 
adorned  with  blossoming  trees,  those  mighty 
car-warriors  were  supremely  glad  at  hr-art 
as  the  Marutas.  on  reaching  the  heavenly 
regions. 

4.  Beholding  the  summit  and  the  table- 
land of  that  mighty  mountain,  covered  with 
flowers  and  ringing  with  the  cries  of  pea- 
cocks and  cranes,  they  remained  there  feel- 
ing great  joy. 

5.  On  that  excellent  mountain  they  be- 
held tanks,  excavated  by  Kuvera  himself, 
full  of  lotuses,  and  frequented  by  Kadamvas, 
Karandavas  and  swans,  and  with  their 
banks  covered  with  (trees). 

6.  (They  beheld  also)  magnificent  sport- 
ing grounds,  pleasant  to  the  mind  and 
covered  with  arrays  of  beautiful  and  varie- 
gated garlands  and  studded  with  gems,  a»d 
suited  to  the  \t  ste  of  the  king  (Kuvera),  the 
giver  of  wealth. 

7.  The  best  of  ascetics,  always  wai- 
dering  (there)  could  not  (sufficiently)  com- 
prehend (the  sublimity)  of  that  mountain 
summit  furnished  as  it   was   with  various 


many- coloured      trees    and    covered    with 
masses  of  clouds. 

8.  O  great  hero,  by  reason  of  the 
splendour  of  this  excellent  mountain  itself 
and  of  the  brilliancy  of  the  annual  herbs 
there  was  no  difference  between  day  and 
night. 

9.  Those  best  of  men  saw  the  rising  and 
setting  of  Vibhavasu  of  unrivalled  splen- 
dour, while,  dwelling  in  that  mountain,  re- 
maining where  he  (the  sun)  nourisheth 
all  the  mobile  and  the  immobile  (crea- 
tures) 

10.  Having  witnessed  the  setting  in  and 
exit  of  darkness,  the  rising  and  the  setting 
of  the  sun  and  all  the  cardinal  points 
covered  with  his  (sun's  rays),  those 
heroes, 

11.  Awaiting  the  arrival  of  that  mighty 
car-warrior,  firm  in  truth,  and  of  true  vows, 
were  engaged  in  riciting  the  Vedas,  cons- 
tantly practising  rituals,  chiefly  discharging 
the  religious  duties  and  observing  pure 
vows. 

12.  Saying  "let  all  those  assembled 
experience  joy  by  meeting  speedly  here  with 
Aryuna  skilled  in  arms,"  those  highly 
blessed  Parthas  becam6  absorbed  in 
Yoga. 

13.  Inspite'of  beholding  many  romantic 
forests  on  the  mountain,  as  they  could  not 
help  constantly  thinking  of  Aryuna,  every 
day  and  night  appeared  to  them  (long)  as  a 
year. 

14.  From  that  very  moment  when  the 
noble-minded  Jishnu,  with  Dhoumya's 
leave,  matting  his  hair,  went  abroad,  they 
(Pandavas)  did  riot  experience  joy.  How 
could  they,  lost  in  his  thought,  experience 
any  happiness  there  (on  that  mountain 
however  romantic  it  might  be)  ? 

15.  Since  the  very  moment  when  in  ac- 
cordance with  the  command  of  his  brother 
Yudhisthira,  Jishnu,  endowed  with  the  gait 
of  an  elephant  (with  exuberance  of  spirits), 
left  the  forest  Kamyaka  they  became 
buried   in   dee]p  sorrow. 

16.  O  Bharata,  in  this  way  the  Bham- 
tas  passed  a  month  with  great  dtffknity  on 
that  mountain  thinking  of .  Sitasvha 
Arvuna,  who  had  gone  to  Vasava,  desirous 
of  learning  the  (science  of)  amrs. 

17.  (On  the  other  hand)  dwelling  five 
years  in  the  abode  of  the  thousand-eyed 
(  '.n^r^  )  and  from  that  lord  of  the  celestials 
obtaining  all  the  heavenly  weapons^ 

i^.  r  Namely  )  those  of  Agni,  Varuna. 
Soma,  Vrigu,  Vishnu,  Indra,  Pashopati, 
Brahma,  Parameshthi,  Prajapati, 


VANA  PARVA. 


Ml 


tQ.  Yama,  Dh-ita,  SavHa,  Tashta,  and 
Valsravana;  and  getting  these  weapons, 
paying  homage  to  the  performer  of  hundred 
sacrifices, 

20.  And  going  round  him,  Arjuna,  with 
his  permission,  returned  to  Gandhamadana 
delighted  and  fully  pleased. 

Thus  ends  the  hundred  and  sixty  fourth 
chapter,  the  return  of  Arjuna  in  the 
Yaksha  Yuddha  of  the  Vana  Parva. 


CHAPTER    CLXY. 

(NIVATAKAVACHA  YUDDHA 
PARVA). 

Vaishampayana  said:— 

1.  Once  upon  a  time,  when  those  mighty 
car-warriors' were  thinking  of  Arjuna  they 
were  delighted  at  beholding  the  car  of  Ma- 
hendra,  yoked  with  horses  and  bright  as 
lig"hting  approaching  all  on  a  sudden. 

2.  That  flaming  car,  driven  by  Matali, 
suddenly  illuminating  the  firm.iment,  app- 
peared  like  a  mighty  meteor  hidden  in  clo- 
uds or  like  the  smokeless  and  blazing 
tongues  of  fire. 

3.  Placed  in  that  car,  appeared  Kirita 
wearing     garlands    and   fresh   ornaments. 
(  Then  )  Dhananjaya,  powerful  as  the  wie- 
Iderofthe    thunder    bolt    and    blazing    in  . 
beauty,  alighted  on  (that)  mountain. 

4.  Arriving  at  the  mountain  and  des- 
cending from  the  car  of  Mahcndra,  tliat 
intelligent  one,  wearing  a  coronet  and  gar- 
lands, saluted  the  feet  of  Dhouma  first  and 
then  those  of   Ajatasatru   Yudhisthira. 

5.  He  (Arjuna)   also  bowed  down   to  the 
feet  of  Vrikodara  and  was   himself   saluted 
by  the   (twin)  sons    of    Madri.     (And  then)  , 
going  to     Krishna   and   consoling    her,  he  | 
stood  before  his  brother   (Yudhisthira)  with 
humility. 

6.  Those  present  ( there  )  were  highly 
delighted  at  being  joined  with  that  peerless 
man  (  Arjuna  ).  (  And  )  beholding  them 
he  (  Arjuna)  too,  who  wore  a  coronet  and 
garlands,  was  delighted  and  began  to  eulo- 
gise the  king. 

7.  Beholding  that  car  of  Indra,  placed  in 
which  the  slayer  of  Namuchi  had  destroyed 
seven  battalions  of  Diti's  sons.those  Parthas 
with  rich  spirits,  went  round  it. 

8.  JFhose  descendants  of  the  king  Kuru, 
being  exceedingly  delighted,  paid  excellent 
adoration  to  Matali,  worthy  of  the  lord  of  the 
celestials  himself  ;  and  then  duly  enquired 
of  him  about  the  welfare  of  all  the  gods. 


9.  Matali  too  thtn  greeted  them,  and 
having  instructed  the  Parthas  as  a  father 
does  his  (own)  sons,  (he)  returned  to  the 
lord  of  heaven,  ascending  that  car  of  un- 
rivalled splendour. 

10 — 12.  He  (Matali)  having  departed, 
that  foremost  of  the  royal  race — -the  slayer 
of  all  the  foes — the  noble-minded  son  of 
Sakra,  made  over  to  his  sweet-heart — the 
mother  of  Sutasoma — those  beautiful  and 
precious  gems  and  ornaments  of  sunlike 
splendour  presented  by  Sakra.  Then 
sitting  amidst  those  best  of  the  Kurus  and 
those  Brahmanas  having  the  lusture  of  the 
sun  or  fire,  he  (Arjuna)  narrated  (to  them) 
faithfully  all  that  happened  (to  him  in 
heaven).  "In  this  way,  I  have  learnt  the 
(science  oQ  arms  from  Sakra,  Vayu  and 
Siva  himself; 

13 — 14'  And  have  pleased  all  the  gods 
together  with  Indra  by  humility  a«d  con- 
centration." Having  in  short  related  to 
them  of  his 'stay  in  heaven,  Kiriti  of  pure 
deeds  slept  pleasantly  that  night  with  the 
sons  of  Madri." 

Thus  ends  the  hundred  and  sixty -fifth 
chapter y  of  the  return  of  Arjuna  in  the 
Nivatakavacha  Yuddha  of  the  Vant  Parva. 


CHAPTER    CLXVI. 

(NIVATAKAVACHA   YUDDHA 
9\KyA)--Coniinued, 

Vaishanipayaiia  said  :— 

1.  Then  when  the  night  came  to  a  close 
Dhananja^-a,  with  all  his  brothers,  saluted 
Dharmaraja  Yudhisthira. 

2.  At  tlnis  time  there  arose  in  the  firma- 
ment tremendous  and  dreadful  sounds  of 
all  the  musical  instruments  of  the  gods  ; 

3.  Such,  and  O  Bharata,  as  the  rattling 
sounds  of  the  car-wheels  and  the  ringing  of 
bells.  (In  consequence  of  which)  all  the 
beasts  of  prey,  the  deer  and  the  birJa 
gave  forth  their  own  peculiar  dries. 

4.  Ascending  cars  of  sunlike  splendour, 
multitudes  of  GandHarvas  and  Apsaras 
followed  from  all  directions  the  king  of  the 
gods,  the  tormentor  of  foes. 

5 — 6.  Then  Purandara,  the  king  of  the 
gods,  blazing  in  transcendental  beauty  and 
ascending  a  car,  yoked  with  horses,  varnished 
with  gold  and  roaring  like  clouds,  set  out* 
(to  meet)  the  Parthas.  Arriving  (there)  he 
of  hundred  eyes  got  down  from  the  car. 

7.  No  sooner  had  Dharmaraja  Yudhis- 
thira beheld  hat  high-souled  one,   than   he 


31 


242 


HAMABIIAJ^AJA. 


approached  the  prosperoui  lord  of  tht  gods 
together  with  hjs  brothers. 

8.  And  that  generous  one  (Yudhisthira) 
duly  worshipped  (Indra)  of  immeasurable 
soul  as  befitting  his  dignity  having  strict 
regard   to  proper   form, 

9.  (And)  the  energetic  Dhananjaya  hav- 
ing saluted  Purandara,  stood  before  the 
king  of  the  gods,  like  a  servant  with 
humility. 

10 — 13.  Yudhisthira,  the  highly  ener- 
getic son  of  Kunti  seeing,  that  sjniess  and 
devotional  Dhananjaya,  bearing  clotted 
hair,  stand  before  the  king  of  the   gods 


m 


3.     "O  Arjuna,   how  have  you  spent  ihb 
period    in   heaven  ?    And    how    have    you 
obtained  the  weapons,  and  pleased  tl>e  king 
(  of  the  gods  ? 

4*  O  Pandava,  have  you  thoroughly 
secured  the  weapons  ?  Have  the  king  of 
the  gods  and  Rudra  cheerfully  given  you 
the  weapons  7 

5.  How  did  you  see  the  divine  Sakra  and 
the  wielder  of  the  Pinaka  (Siva),  and  how 
did  you  obtain  the  weapons  and  how  di  J 
you  worship  (them), 

6.  .And  what  good  service  you   rendered 
_                 _                  to   that   tormentor  of  foes — the   worshipful 

humility,  and  smelling  (his  head),  was  lost  |  performer  of  hundred  sacrifices  that  he 
in  great  joy,  at  the  sight  of  FaigUni  and 
tvras  exceedingly  glad  at  worshipping  the 
lord  of  the  celestials.  Then  the  intelligent 
king  of  the  gods,  Purandara  addresssed 
the  noble-minded  and  exceedingly  joyful 
king  (Yudhisthira)  thus,  saying,  "O  king, 
O  Pandava,  thou  shalt  govern  the  earth. 
.  Let  pfosperity  attend  thee,  O  son  of  Kunti, 
Do  thou  retiirn  to  Kamyaka. 

14.  O  king,  Pandava  Dhananjaya  has 
obtained  all  the  weapons  from  me  and  has 
also  performed  deeds  pleasjng  to  me; 
(therefore)  no  one  in  the  three  worlds  is 
capable  of  subduing  him". 

15.  Addressing  Yudhisthira,  the  son  of 
Kunti,  thus,  and  being  worshipped  by  the 
Maharsh\s,  the  hundred  eyed  (Indra)  left 
for  heaven  with  delight. 

16 — 17.  That  learned  being,  who,  for  a 
year  observing  Brahmacharja,  and  check- 
mg  his  passions  and  observing  vows, 
peruses  with  close  attention  the  meeting  of 
the  Pandavas, — residing  in  the  abode  of 
the  lord  of  wealth — with  Sakra,  lives  a 
hundred  ye^rs  free  from  all  disturbances 
and  in  great  bliss. 

Thus  ends  the  hundred  and  stxty^sixth 
chapter^  the  arrival  of  Indra  in  the 
Nivatakavacha  Yuddha  of  the  Vana  Parva, 


CHAPTER     CLXVII. 

(NIVATAKAVACHA  YUDDHA 

PARW  A)'^Continued, 

Vaishampayana  said  :— 

1,  Sakra  having  left  for  his  own  adode, 
Vivatsu  together  with  (his)  brothers  and 
Krishna  paid  homage  to  the  son  of 
Dharma. 

2.  Having  smelt  the  head  of  the  Pandava 
Arjuna  who  was  bowing  down  to  him,  (the 
son  of  Dharma),  highly  glad,  addressed 
(him)  in  Ivords,  brolten  on  account  of  joy, 
thus  I— 


said  "I  have  been  pleased  with  you," — 

7-  All  this,  O  thou  of  brilliant  lustre, 
I  am  desirous  of  hearing  in  detail.  O 
pure  one,  how  Mahadeva  and  the  king  of 
the  gods  were  pleased  (with  you), 

8.  What  eood  (service)  you  rendered  ta 
the  wielder  of  the  thunder-bolt— the  lor- 
mfentor  of  foes,  O  Dhananjaya,  relate  to 
me  (all)  this  fully". 

Aijuna  replied:— 

9.  Listen,  O  great  king,  in  what  manner 
I  beheld  the  divine  performer  of  hundred 
sacrifices  and  worshipful   Sankara. 

10.  O  destroyer  of  foes,  having  studied 
that  (branch  of)  learning  as  directed  by 
you,  I  repaired  to  the  forest  at  your  com* 
mand  for  practicing  asceticism. 

11.  Having  repaired  from  Kamyakuta 
Vrigutunga,  and  having  spent  there  one 
night  in  practicing  asceticism  i  met  a 
Brahmana  on  the  way. 

12.  He  asked  me  'O  son  of  Kunti,  tell 
me  where  you  will  go  *  O,  son  of  Kuru, 
thereupon,  1  related  to  him  ^veiy thing 
faithfully. 

13.  O  b^t  of  kings,  hearing  me  nar- 
rate faithfully  (everything)  that  Brahmana 
became  well  disposed  towards  me,  and,  O 
king,  greeted  me. 

14.  And  being  pleased,  he  said  to  me 
'*  practice  asceticism.  By  ascetictsm  you  vvUl 
soon  behold  the  lord  of  the  gods." 

15.  Then,  following  his  instructions  I 
ascended  the  mountain  Saisira  (Himalayas) 
and  began  to  practice  asceticism.  living  on 
fruits  and  roots  in  the  (first)  month. 

16.  (And),  O  son  of  Pandu,  I  spent  the 
second  month  living  on  water  only  and  in 
the  third  I  ate  nothing  at  all. 

17.  In  the  fourth  month  I  remained  with 
upraised  arms  ;  and  it  is  a  wander  that  my 
strength  did  not  diminish. 


VANA   PARV/t. 


i»43 


18.  And  -when  the  first  day  of  the  fifth 
month  had  passed  away,  tKere  appeared 
before  me  a  being  having  the  appearance  of 
a  boar, 

19.  Ploughing  the  earth  with  his  mouth, 
striking  (it)  with  his  feet,  rubbing  the 
l^round  with  his  belly  and  roving  constant- 
ly to  and  fro  in  a  frightful  manner. 

ao.  He  was  followed  by  another  great 
being,  in  the  shape  of  a  hunter,  armed  with 
how,  arrows  and  sword  and  accompanied 
by  females. 

21.  Then,  taking  up  my  bow  and  two 
inexhaustible  quivers,  I  pierced  that  crea- 
ture, causing  the  hair  stand  on  the  end, 
with  an  arrow. 

22.  The  hunter  too,  drawing  his  strong 
bow  simultaneously  (with  me),  wounded  him 
more  efficiently,  as  if  making  my  mind 
tremble. 

23.  And  he  said  to  me,  O  King,  "why 
hast  thou,  disregarding  the  rules  of  hunting 
aimed  at  the  animal  first  struck  by  me? 

24.  Stay  (awhile),  I  will  destroy  thy 
pride  with  these  sharpened  arrows."  Then 
that  huge-bodied  bemg  taking  up  his  bow 
rushed  against  me. 

25.  He  then  enveloped  me  entirely  with 
mighty  arrows  (just)  as  a  mountain  (is 
covered  with  a  mighty  shower).  I  too,  sur- 
rounded him  with  a  mighty  shower  of 
shafts. 

26.  Then  I  pierced  him  with  steady  ar- 
rows of  blazing  points  and  inspired  with 
mantras  (just)  as  a  mountain  is  pierced  by 
a  thunderbolt. 

27.  Thereupon  his  body  became  multi- 
plied a  hundred  and  a  thousand  times.  (But) 
I  pierced  all  his  bodies  with  arrows. 

28.  Again,  O  Bharata,  O  great  king, 
seeing  that  all  his  bodies  became  merged 
into  one,  I  struck  at  it  a  second  time. 

29.  He  HOW  assumed  a  diminutive  body 
with  large  head  and  then  a  large  body  with 
a  small' head.  And  again  assuming  his 
former  shape,  he  came  before  me  to  fight. 

30.  When,  O'  most  exalted  of  the 
Bharatas,  I  could  not  crush  him  with  arrows 
in  the  combat,  I  aimed  (at  him)  the  mighty 
weapon  presided  over  by  the  wind  god. 

31.  (But)  it  was  a  wonder  Tto  me)  that  I 
could  not  hurt  him  (even  with  that).-  And 
when  that  weapon  produced  no  effect  I  was 
lost  in  great  wonder. 

m 

32.  Again  O  king,  with  a  vigorous  effort 
f  covered  him,  in  that  encounter,  with  nu- 
merous mighty  weapons. 

33.  I  th«ii  discharged  at  him  Sthunakar- 


na,    Varuna,  Saravarsae,    Ulvana,    Salava 
and  Asmavarsa    weapons. 

34.  But,  O  king,  he  inst^intly  devoured 
all  those  weapons  discharged  by  me.  And 
when  all  those  had  been  swallowed  up,  I 
aimed  (at  him)  the  weapon  presided  over  by 
Brahma. 

35.  He  was  then  completely  covered  with 
flaming  arrows  (issuing  from  that  weapon), 
and  when  thus  covered  with  that  mighty 
weapon  his  body  began  to  expand. 

36.  Then   on  account    of  the  energy    of 
that  weapon  discharged  by  me,  all  the  world, 
became    oppressed  and   all  the  points   and 
the  firmament  became  suddenly  illuminated. 

37.  (But)  that  highly-energetic  being  in- 
stantly baflfled  even  that  weapon.  And,  O 
king,  that  weapon  presided  over  by  Brahma 
being  destroyed,  I  was  seized  with  a  terrible 
fear.    * 

38.  Thereupon  instantly  taking  up  my 
bow  and  the  inexhaustible  quivers,  I  aimed 
at  him,  (but)  that  being  devoured  those  wea- 
pons   also. 

39.  All  the  weapons  being  (thus)  baffled 
and  devoured,  that  being  and  myself  became 
engaged  in  a  wrestling. 

40.  At  first  we  dealt  blows  and  then 
gave  slaps ;  but  unable  to  crush  him,  I 
(at  last)  tell  down  on  the  ground  deprived  of 
sensation. 

41.  Then,  O  great  king,  that  being* 
giving  forth  a  laugh,  vanished  with  the 
women  even  at  that  very  spot.  And  this 
struck  me  with  wonder. 

42.  That  divine  being,  having  done  this 
O  great  king,  appeared  in  another  divine 
form,  wearing  a  wonderful    garment. 

43.  (Then)  that  divine  lord  of  the  gods, 
Maheswara,  giving  up  the  from  of  hunter, 
stood  there  resuming  his  own  celestial  ap- 
pearance, 

44.  (Then)  that  very  divine  being,  the 
weilder  of  the  Pinaka,  capable  of  assuming 
n^^y  shapes,  having  the  bull  for  his  emblem 
and  bearing  serpents,  appeared  before  me 
with  Unia. 

45.  He  with  the  trident  in  his  hand, 
coming  up  to  me  and  seeing  me  ready  for 
fight,  O  tormentor  of  foes,  said  "  I  am 
pleased  (with  you)." 

46.  Then,  holding  (my)  bow  and  the  two 
arrow-cases  furnished  with  inexhaustible 
shafts,  that  divine  one  returned  them  to  me 
saying  "  crave  some  boon. 

47.  O  son  of  Kunii,  I  am  pleased  (with 
you).  Say  what  1  shall  do  for  you.  Tell 
me,  O  heroi  what  is  your  wish.  I  will  fulfil 
it. 


^44 


MAIIABIIARATA. 


48.  Tell  me  what  it  is  that  you  cherish  in 
your  mind  if  it  be  not  immortality."  There- 
upon with  joined  hands  and  with  my  mind 
bent  on  obtaining  weapons, 

49.  And  adoring  him  inwardly,  I  said 
these  words  "  O  pod,  if  you  are  pleased 
with  me,  I  crave  this  boon, — (vis) 

50.  I  am  to  have  a  knowlege  of  all  the 
weapons  presided  over  by  the  gods."  Then 
the  god,  framvaka,  said  to  me  "I  will  give 
(them). 

51.  O  Pandava,  my  own  weapon,  Rudra, 
shall  ever  be  present  to  you."  (And)  being 
satisfied  (with  me)  he  granted  that  mighty 
weapon,    Pashupatha. 

52.  Having  bestowed  upon  me  that  eternal 
weapon,  Mahadeva  said  "  this  (weapoi)) 
shall  by  no  means  be  discharged  against 
men. 

53.  If  hurled  at  a  being  of  small  enerpry 
it  wiU  burn  up  the  universe.  This  powerful 
weapon  can  be  discharged  only  when  you 
will    be  hard  pressed. 

54.  This  celestial  weapon,  as  bafHing  all 
the  weapons,  can  at  all  times  be  discharged 
in  order  to  ward  off  other  weapons. 

55.  The  god  Vrishavadhaja  (one  having 
tke  bull  for  his  emblem)  being  thus  pleased, 
there  remained  manifest  by  my  side  that 
(weapon)  capable  of  annihilating  enemies 
and  destroying  the  hostile  forces, 

56.  Unrivalled,  and  diflRcult  to  be  en- 
dured by  the  gods,  the  Danavas  and  the 
Rakshasas.  Commanded  by  him,  I  then  sat 
down  there, 

57.  (And)  in  my  very  sight  he  disap- 
peared at  that  very  spot. 

Thus  ends  the  hundred  and  sixty  seventh 
Chapter,  the  colloquy  between  Arjuna  and 
Yudhisthira  in  the  Nivatakavacha  Yuddha 
of  the  Vana   Parva, 


CHAPTER     CLXVIII. 

(NIVATAKAVACHA  VUDDHA' 

FARV  A)'-'Continued. 

Aijuna  said:— 

1.  Then,  O  Bharata,  by  the  favour  of 
that  high-souled  god  of  gods — Tramvaka — 
I  pleasantly  passed  that  night  there. 

2.  Having  performed  my  morning  de- 
votions when  the  night  drew  to  a  closp,  I 
beheld  that  best  of  the  Brahmanas  whom  I 
had  previously  seen. 

3.  I  related  to  him  faithfully  all  that 
occurred,  namely,  O  Bharata,  my  interview 
with  thtt  divine  Mahadeva. 


4.  O  king  of  kings,  that-  best  of  th« 
Brahmanas  said  to  me  well  pleased  "none 
else  can  see  Mahadeva  as  you  have  seen. 

5.  O  sinless  being,  you  will  behold  the 
lord  of  the  celestials,  together  with  Vaiava- 
swata  and  all  the  Lokapalas,  who  (the  lord 
of  the  celestials)  will  grant  you  wea- 
pons." 

6.  O  king,  saying  this  and  embracing 
me  again  and  again,  that  sun-like  Brahm- 
ana  went  away  whither  he  liked. 

7.  Then,  O  destroyer  of  foes,  in  the 
afternoon  of  that  day,  a  pure  breeze  began 
to  blow,  as  if  making  this  world  anew. 

8.  (And)  at  the  foot  of  the  mountain 
Hymalayas,  fragrant,  fresh  and  fair  flowers 
began  to  blossom  near  and  around  me. 

9.  (And)  there  was  heard  from  all  sides, 
celestial  and  sweet  symphony  together  with 
charming  eulogy  to  Indra. 

10.  Multitudes  of  Gandharvas  and  Ap- 
saras  chanted  various  songs  before  the  god 
of  gods. 

1 1.  And  the  whole  body  of  the  Marutas, 
the  followers  of  Mahendra  and  all  the  in- 
habitants of  the  heavenly  regions  appeared 
there  on  celestial  cars 

12.  Then    Marutvan,   accompanied    by 
I  Sachi  and  all  the  immortals,  appeared  there 

in  ornan^ental  cars  drawn  by  horses. 

13.  And,  at  that  very  moment,  O  king, 
Kuvera,  of  transcendental  beauty  who  is  car- 
ried on  the  shoulders  of  men,  came  to  my 
presence. 

14.  (And)  I  beheld  Vama  seated  towards 
the  southern  point  and  the  king  of  the  gods 
arKi  Varuna  m  their  respective  places. 

15.  Having  cheered  me  up,  O  great  king, 
O  best  of  mortals,  they  said  to  me,  "b 
Savyasachi,  behold  us  the  Lokapalas  seated 
(here). 

16.  Vou  have  beheld  Mahadeva  in  order 
to  perform  the  task  in  behalf  of  the  celes- 
tials. Now,  receive  the  weapons  from  us 
seated  around. 

17.  Thereupon,  O  lord  bowing  down  to 
those  best  of  the  celestials  and  with  a  pure 
heart  I  duly  accepted  tliose  powerkil  wea- 
pons. 

18.  O  Bharata,  having  accepted  the  wea- 
pons I  was  recognized  by  the  gods  (as  one  of 
them.)  And  then,  O  tormentor  of  foes, 
all  the  gods  returned  to  their  respective 
places.' 

19.  And  tlie  lord  king  of  the  gods-r 
Maghavana  too,  having  ascended  hK 
splendid  car,  said  *'0  Falgunt,  you  wiB 
have  to  vieit  the  celestial  regions* 


VAN  A  PAHVA. 


H5 


20.  O  Dhananjfiya,  even  before  my 
arrival  here  I  had  known  you  (would  come). 
After  this,  O  best  of  the  Bharatas,  I  will 
reveal  myself  to  you  (m  heaven). 

21.  O  Pandava,  as  you  formerly  per- 
formed ablutions  in  various  tirthas  (t.e.  sa- 
cred places  resorted  to  by  pilgrims)  and 
were  absorbed  in  rigid  asceticism,  you  will 
be  able  to  go  to  heaven. 

22.  O  destroyer  of  foes,  you  will  have  to 
practise  severe  austerities  again,  for  O 
Pandava,  you  will  surely  have  to  stay  in 
heaven  (now  in  this  mortal  frame.) 

23.  At  my  command  Matali  will  take  you 
to  heaven.  You  are  already  known  to  the 
celestials  and  the  high-iouled  sages." 

24.  Thereupon  I  said  to  Sakra,  "be  fa- 
vourably disposed  towards  me.  In  order  to 
learn  (the  science  of)  weapons,  O  lord  of 
heaven,  1  make  you  my  preceptor." 

Indra  said :— 

25.  O  tormentor  of  foes,  O  child,  you 
will  achieve  terrible  feats  (of  arms).  And 
that  desire  of  yours  which  makes  you  eager 
to  obtain  weapons  shall  be  fulfilled. 

26.  Thereupon  I  replied,  "O  destroyer  of 
foes,  I  w'ill  never  hurl  these  celestial  wea- 
pons at  mortals  except  to  ward  oR  their 
weapons. 

27.  Therefore,  O  lord  of  the  gods,  O 
best  of  the  celestials,  grant  me  those  celestial 
weapons.  Then  1  shall  afterwards  attain 
to  the  region  of  the  warriors." 

Indra  said :— 

28.  "O  Dhananjaya,  in  order  to  test  you 
I  have  said  these  words.  You  being 
my  son,  this  speech  is  worthy  of  you. 

29.  Repairing  to  my  abode,  O  Bharata, 
learn  all  the  weapons  of  Vayu,  of  Agni,  of 
the  Vashus,  of  Varuna  of  the  Marutas, 

30.  Of  the  Sadhas,  of  Pitartiaha,  of  the 
Gandharvas,  of  the  Uragas,  of  the  Raksha- 
sas,  of  Vishnu,  and  of  the  Nairitas ; 

31.  And,  O  perpetuator  of  the  Kuru 
race,  all  those  weapons  are  presided  over  by 
me."  Addressing  me  thus,  Sakra  vanished 
at  that  very  Spot. 

32.  Then,  O  king,  I  saw  that  sacred, 
celestial  and  wonderful  car  of  Indra', 
yoked  with  horses  and  driven  by  Matali, 
arrive  (there)  . 

33.  The  Lokapalas  having  gone  away, 
Mauli  said  to  me  "O  you  of  unrivalled 
splendour,  the  lord  of  the  celestials,  Sakra, 
wishes  to  see  you. 

34.  O  creation  of  powerful  arms,  acquire 
perfection   first  and  then  perform  thy  task. 


Behold  I  he  regions  of    the   virtuous  and  re- 
pair to  heaven  even    in  the  (mortal)  frame 

35-  O  Bharata,  the  thousand-eyed  king 
of  the  gods  is  desirous  of  seeing  you."  Thus 
addressed  by  Matali,  and  greeting  the 
mountain  Hymalaya, 

36.^38.  And  going  round  it,  I  ascended 
that  excellent  car.  And  the  exceedingly 
generous  Mntali,  expert  in  horse-flesh,  pro- 
perly drove  the  horses  fleet  as  the  mind  or 
the  wind.  (And)  O  king  that  charioteer, 
seemg  that  I  was  steadily  seated  in  the  car 
in  motion,  looked  at  my  face  and  being  lost 
in  wonder  said,  "  To-day  it  appears  to  me 
highly  wonderful  and  unprecedented, 

39. — 40.  That  placed  in  this  celestial  car 
you  are  not  jerked  even  a  step  from  your 
seal.  O  best  of  the  Bharatas,  I  have  often 
noticed  that  (even)  the  king  of  the  gods  is 
unable  to  keep  up  his  balance  at  the  first 
pull  by  the  horses.  O  perpetuator  of  the 
Kuru  race,  your  sitting  (steadily)    in  the  car 

while  in  motion, 

» 

41—42.  Appears  to  me  that  this  power 
of  yours  has  surpassed  even  that  of  Sakra 
himself."  O  kinir.O  Bharata.saying  this^and 
soaring  up  to  the  celestial  regions,  Matali 
showed  to  me  the  abodes  and  palaces  of 
the  celestials.  Then  that  car  yoked  with 
fiorses  soared  upwards. 

.  43—45-  (And)  O  the  best  of  mortals,  the 
sa^es  and  the  gods  began  to  pay  their  ador- 
ations to  it.  Then  I  beheld  the  regions  mov- 
ing at  will  and  the  splendour  of  the  highly 
energetic  divine  sages,  of  the  Gandharvas 
and  of  the  Apsaras.  (And)  the  charioteer 
of  Indra,  Matali,  soon  showed  to  me  the 
garden  of  Nandana  and  other  gardens  and 
bowers  of  the  celestials.  Then  I  beheld  the 
palace  of  Indra,  Amaravati, 

46 — 48.  Gracefully  adorned  with  jewels 
and  celestial  trees  yielding  all  sorts  of  fruits 
that  are  desired.  There  the  sun  does  not 
shed  heat,  nor  is  there  any  one  oppressed 
with  cold,  heat  or  fatigue.  And  O  kmg 
there  is  no  senility.  O  great'  king,  O 
grinder  of  foes,  nor  are  the  celestials  seen 
there  (to  be  affected  with)  grief,  poverty  of 
spirit  , weakness  or  lassitude.  Nor,  O  lord  of 
the  world,  there  the  celestials  and  others 
have  anger  or  covetuousness. 

49.  O  king,  in  the  abodes  of  thecelestials 
all  beings  are  always  cheerful.  There  the 
trees  are  always  covered  with  green  leaves, 
and  fruits  and  flowers, 

50.  And  the  lakes  are  adorned  with  fra- 
grant lotuses.  The  breeze  is  there  cool,  plea- 
sant, fragrant,  pure  and  invigorating. 

• 

5T.  (There)  the  ground  is  variegated 
with    all   sorts    of  gems  and   decked. with 


246 


MAMABAtlftATA. 


-flowers.    Various  beautiful   beasts,  birds  of 
sweet  voice, 

52.  And  numerous  rangers  of  the  sky  are 
to  be  seen  in  the  air.  I  then,  beheld  the 
Vasus,  the  Rudras,  the  Saddhas,  the 
Marutas, 

53—54.  The  Adityas,  and  the  Asvinis 
and  worshipped  them  all.  They  uttered 
benedictions  for  my  strength,  renown, energy 
prowess,  (skil!  in)  arms,  and  victory  in  bat- 
tle. Entering  that  delightful  city,  adored  by 
the  gods  and  the  Gandharvas, 

55.  I  stood  before  the  hundred-eyed  king 
of  the  gods  with  joined  hands.  And  Sakra, 
the  best  of  the  liberal-handed,  gladly  offered 
to  me  half  his  seat. 

56.  Honouring  me  greatly,  Vasava 
tauched  my  body.  There  with  the  generous- 
hearted  gods  and  the  Gandharvas, 

57.  I  began,  O  Bharata,  to  dwell  in 
heaven  desirous  of  obtaining  arms  and  en- 
gaged in  the  study  of  the  science  of  weapons. 
(And)  Chitrasena,  the  son  of  Viswavasu,be- 
came  my  friend. 

58 — 59.  It  was  he  who  taught  me  the 
entire  science  (of  arms)  known  to  the  Gan- 
dharvas. O  the  best  of  the  Bharatas,  there 
in  the  abode  of  Sakra  I  began  to  live  happi- 
ly, duly  honoured,  acquiring  weapons,  with 
my  desires  gratified,  hearing  songs  and 
the  clear  sounds  of  musical  instruments 
and  witnessing  the  dance  of  the  best  of  the 
Apsaras. 

60.  O  Bharata,  without  despising  those 
fine  arts  which  I  learnt  properly,  I  specially 
devoted  my  attention  to  the  acquisition  of 
arms. 

61.  Thereupon,  that  thousand-eyed  lord 
was  pleased  with  that  desire  of  mine.  O 
king,  thus  dwelling  in  heaven  I  have  passed 
this  period, 

62.  When  I  was  skilled  in  weapons  and 
lifained  his  confidence,  that  one,  who  is  borne 
by  horses,  touching  my  head  with  his  hands, 
said  these  words  : — 

63.  "Not  to  speak  of  men  of  imperfect 
minds  dwelling  on  earth,  even  the  gods 
are  not  now  capable  of  conquering  you. 

64.  You  are  incomprehensible  In 
strength,  irrepressible  and  also- incompara- 
ble in  fight."  Then  with  the  hair  of  his 
body  standing  erect  he  said  again, 

65.  "No  one  shall  be  equal  to  you  in 
fighting  with  weapons  who  are  always  vigi- 
lant, dexterous,  truthful,  self-controlled, 

66.  Protector  of  the  Brahmana,  skilled 
in  arms  and  brave,  O  perpetuator  of  the 
Kurus.  You  have  obtained  five  and  ten 
weapons, 


67.  Together  with  the  five  methods  of 
using  (them),  O  Pariha.  (Therefore)  you 
have  no  equal,  O  Dhananjaj'a  ;  you  have 
also  learnt  the  methods  of  their  discharge, 
withdrawal,  frequent  re-discharge  and  rc- 
withdrawaf, 

68.  And  the  revival  of  harmless  beings 
burnt  by  the  fire  of  weapons  and  the  revival 
of  the  weapons  (themselres)  when  baffled  by 
those  of  the  enemies.  Now,  O^tormentor  of 
foes,  the  time  has  arrived  for  paying  your 
preceptor's  fees. 

69.  Promise  to  pay  it  and  then  I  shaTI 
tell  you  what  you  will  have  to  do." 
Thereupon,  O  king  I  said  to  the  kinj 
of  the  gods  these  vibrds  : — 

70.  "If  it  be  in  my  power  to  perform  the 
task  then  consider  it  as  already  performed." 
Then,  O  king,  the  slayer  of  Vitra  said  to 
me  smiling  : — 

71.  "There  is  nothing  in  these  three 
worlds  that  cannot  be  achieved  by  you.  My 
enemies,  the  Danavas  styled  Nivataka- 
vachas, 

72.  Taking  refuge  in  the  womb  of  the 
ocean,  dwell  in  forts.  They  are  thirty  mil- 
lions in  number  and  are  all  equal  in  struc- 
ture, prowess  and  splendour. 

73—74-  O  son  of  Kunti,  destroy  them 
there  (and)  thatgwill  be  thy  preceptor's  fee." 
Then  he  gave  me  that  splendid  celestial 
car  driven  by  Matali  and  yoked  with  horses 
furnished  with  hair  beautiful  as  the  feather 
of  peacocks.  (And)  he  set .  upon  ray  head 
this  excellent  coronet, 

75.  Gave  me  ornaments  for  my  person 
worthy  of  his  own  body,  and  this  impene- 
trable  excellent  armour  of  pleasurable  feel, 

76.  And  strune  the  Gandiva  with  this 
strong  chord.  I  then  set  out  ascending  that 
splendid  car, 

77.  Riding  whkh,  in  days  of  yore  the 
king  of  the  gods  conquered  Vali,  the  son  of 
Virochana.  Then  all  the  gods,  being  arous- 
ed by  the  sound  of  that  car, 

78.  And  mistaking .  me  for  the  king  of 
the  gods,  O  lord  of  the  earth,  approacl^ed 
me.  (But)  having  beheld  me  they  asked  "O 
Falguni,  what  will  you  do  ?*' 

79 — 80.  I  related  to  them  exactly  what 
had  passed  and  said"!  will  do  this  in  battle, 
O  sinless  ones,  O  highly  fortunate  beings ; 
know  I  have  set  out  with  the  desire  of 
•slaying  the  Ntvatakavachas  and  bless  me 
for  my  suceess."  (And)  being  pleased,  th«y 
paid  thetr  adoration  to  me  as  to  the  god, 
Purandara, 

81*  (And  said)  :  "ascending  this  car.  Ma- 
^h^vanit  had  i:i>nquered  io  battle,  Smmyma 


VANA   PARVA« 


247 


Namuchi,     Vrikr4,   Vala,     Prahrada    and 
Naraka. 

82.  And  riding  on  thb  car  also  Maghavana 
had  conquered  in  battle  several  thousands 
and  millions  and  hundreds  of  millions  of 
Daytas. 

83.  You  too,  O  son  of  Kuntl,  mounted 
on  this  (car)  shall,  displaying  thy  prowess, 
obtam  victory  over  the  Nivatkavachas  in 
fight  as  of  yore  the  self-contained  Magha- 
bana  did. 

84.  Here  is  that  excellent  c#nch  by 
which  you  will  conquer  the  Danavas,  By  (the 
help  oP)  it,  the  high-souledSakra  conquered 
the  worlds. 

85.  And  then  the  gods  presented  to  me 
this  shell,  Devadatta,  having  its  origin  in 
the  sea.  1  too  accepted  it  for  victory. 
Then  the  immortals  began  to  eulogise 
me. 

g6.  Desirous  of  fighting,  I  then  set  out 
for  the  terrible  abode  of  the  Danavas 
equipped  with  conch,  armour,  and  bow.'* 

Thus  ends  the  hundred  and  sixty  eighth 
chapter t  the  speech  by  Arjuna^  in  the 
Nivata  Kavacka  Yuddha  of  the  Vana 
Parva. 


CHAPTER    CXLIX. 

(NIVATAKAVACHA   PARVA) 

-^Continued, 

Arajna  said :— 

1.  Then  praised  by  the  great  sages  here 
and  there,  I  (at  length)  heheld  the  dread- 
fal  ocean — the  inexhaustible  lord  of  waters. 

2.  (And)  on  it  were  visible,  foamy  and 
swelling  waves  scattered  all  over,  dash- 
ing against  each  other  and  looking  like 
moving  rocks. 

3.  Ships  fun  of  gems  were  seen  on  it  all 
around.  Timingilas,  tortoises,  Timitimin- 
gilas, 

4.  And  Makaras  were  seen  here  like 
submarine  reefs.  Thousands  of  submerged 
shells  lying  all  around, 

5.  I^ooked  like  stars  on  a  night  covered 
with  light  clouds.  Thousands  of  gems  were 
floating  in  heaps, 

6 — 7.  And  a  dreadful  wind  was  sweeping 
over  it  in  whirls,  which  appeared  wonder- 
ful to  me.  Beholding  that  excellent  lord  of 
all  waters  with  strong  tides  I  saw  very 
near,  the  city  of  the  Daytas  full  of  the  Da- 
navas. There  soon  entering  into  the  nether 
world,    Matali, 

S.  Expert  in  driving  the  car,  and  sitting 
steadily  on  it,  drove  it  ,with,force.   And  he 


drove    onward   making   that   city    resound 
with  the  rattHng  sound  of  the  car. 

9.  Hearing  that  rattling  noise  of  the 
car  as  the  roar  of  the  clouds  in  the  sky  and 
taking  me  for  the  king  of  the  gods,  the 
Danavas  became  agitated. 

10.  (And)  with  their  minds  trembling 
with  fear,  they  stood,  holding  in  their  hands 
arrows,  bows,  swords,  javelins,  axes,  maces 
and   clubs. 

11.  Then  having  made  arrangements 
for  the  deferce  of  their  city,  the  Danavas 
with  hearts  troubled  with  fear,  closed  the 
gates  so  that  nothing  could  be  seen. 

I  a.     Then    taking  my  conch,  Devadatta, 
emitting    tremendous    roars,    I    repeatedly 
'  blew  it  with  great  joy. 

13.  That  sound,  ringing  through  the 
heavens,  sent  forth  echoes.  Up«n  which, 
mighty  creatures,  gready  terrified,  hid 
themselves. 

14 — 16.  Thereii|ion,  O  Bharta,  all  those* 
sons  of  Diti — the  Nivatakavachas — poured 
in  thousands,  adorned  with  ornaments,  clad 
in  various  kinds  of  mails,  and  holding  in 
their  hands  various  weapons,  (such  as) 
javelins,  mighty  maces,  clubs,  hachets, 
Pattishas,  Sabres,  car-wheels,  Sataghnees, 
Bhushundees  and  variegated  and  orna-' 
men  ted  swords. 

17.  Then  O  best  of  the  Bharatas,  de- 
liberately judging  of  the  course  the  car 
should  take,  Matali  began  to  drive  the 
steeds  on  level  grounds, 

18.  Then,  on  account  of  the  rapid  career 
of  .the  horses,  fleet  as  the  wind  and  guided 
by  him  (Matali)  I  could  perceive  nothing— 
and  this  appeared  wonderful  to  me. 

19.  Thereupon  the  Danavas  vehemently 
began  to  sound  thousands  of  musical  ins- 
truments, discordant  and  of  awkward 
shapes. 

20.  Stupified  at  those  sounds,  hundreds 
and  thousands  of  fishes  (huge)  as  mountains 
began  suddenly  to  fly  away  from  the  sea. 

21.  Then  the  Danavas  rushed  at  me 
with  tremendous  force  discharging  hundreds 
and  thou^arKls  of  sharpened  arrows 

22.  (And),  O  Bharata,  there  took  place 
between  them  and  me  a  terrible  fight  des- 
tructive of  the  Nivatakavachas. 

25.  The  Devarshis,  the  Danavarshis, 
the  Brahmarshis  and  the  Shiddhas  came 
there  to  witness  that  terrible  endoMnter. 

24.  (And)  those  Munis,  eagar  for  my 
victory,  began  to  eulogise  me  with  sweet 
speeches  as  they  did  Indra,  at  the  war  which 


2^B 


MAMABHARATA. 


took    pl^e  on  account  of  Tara  (the  wife  of 
Vrishaspati). 

Thus  ends  the  sixty  ninth  chapter, 
the  commencement  of  the  fii^hi  with  the 
Nivatakavachas  in  the  Nivatakavacha 
Ynddha  of  the  Vana    Parva. 


CHAPTER    CLXX.    . 

(NIVATAKAVACHA    YUDDHA) 
PARW  A)— ConHnued, 

Aijuna  said  :— 

1.  Then,  O  Bharata,  furnished  with 
arms,  all  the  Nivata  Kavachas  flew  in  a 
body  towards  me  furiously  in   battle, 

2.  Those  miehty  car-warriors  obstruct- 
ing the  course  oT  the  car  and  tittering  loud 
yells  and  surrounding  me  on  all  sides,  envel- 
oped me  with  downpour^  of  arrows. 

3.  Then  other  demons,  of  great  strength 
armed  with  spears  and  Pattishas,  hurled  at 
me  spears   and  Bhushundees. 

4.  That  continuous  discharge  of  spears 
together  with  maces  and  clubs  fell  upon  my 
car. 

5.  Other  dreadful  and  terrible-looking 
Nivalakavacha*^,  dexterous  in  hurling  (wea- 
pons) and  armed  with  sharpened  weapons 
and  bows,  rushed  at  me  in  fight. 

6.  I  (on  my  part),  in  the  encounter,  dis- 
charging several  fleet  arrows  coursing 
straight,  from  the  Gandiva,  pierced  each  of 
them  with  ten  (shafts). 

7.  (And)  I  drove  them  back  by  those 
arrows  of  mine  sharpened  on  stones.  Then 
those  horses  being  swiftly  driven  by  Ma  tali, 

8.  Careered  through  several  courses 
with  the  speed  of  the  wind,  and  being  dex- 
terously guided  by  Matali,  trampled  upon 
the  sons  of  Diti. 

o.  (And)  Though  that  mighty  car  was 
yoked  with  hundreds  of  horses,  yet  being 
skilfully  driven  by  Matali,  as  they  began  to 
move,  It  seemed  as  if  they  were  a  few  only, 

10^  By  the  press  of  their  hoofs  and  by 
the  thundering  noise  of  the  car-wheels  and 
by  the  discharge  of  my  arrows  hundreds  of 
demons  fell  dead. 

1!.  OlherSf  holding  their  bows  in  their 
bands,  even  when  deprived  of  life,  and  their 
charioteers  being  slain,  were  carried  (hither 
and  thither)  by  the  horses. 

12.  (And)  all  those  dexterous  in  striking, 
dbMructing  all  sides  and  directions,  became 
engaged  in  the  fieht  with  various  weapons, 
at  which  my  raind  was  distressed. 


13.  Then  the  prowess  of  Matali  appear^ 
ed  highly  wonderful  to  me  in  that  he  guicicd 
the  swift  steeds  with  ease* 

14.  O  king,  then,  in  the  fight,  I  cut  off 
(he  Danavas  by  hundreds  and  thousands 
who  were  furnished  with  arms,  by  various 
swift  weapons. 

15.  O  destroyer  of  foes,  the  heroic  chari- 
oteer of  Sakra,  Matali,  seeing  me  thus  course 
there  (on  the  field  of  battle)  exerting  my 
utmost,  became  well  pleased  (with  me). 

16—17.  Then,  some  (of  the  Danavas) 
crushed  by  the  horses  and  the  car,  met  with 
destruction  and  some  gave  up  fighting ;  while 
otliers,  in  the  encounter,  challenged  by  us 
and  afflicted  with  arrows,  opposed  me  by 
heavy  downpour  of  shafts. 

18.  Thereupon,  I  began  to  consume 
them  with  hundreds  and  thousands  of  orna- 
mented swift  arrows  inspired  with  Mantras 
relating  to  the  weapon  of   Brahma. 

19.  Then  those  mighty  demons  sore 
pressed  by  me  and  fired  with  anger,  afflicted 
me  with  simultaneous  discharge  of  clut>s, 
darts  and  swords. 

20.  O  Bharata,  I,  then,  took  up  that 
favourite  weapon  of  the  lord  of  the  ^^ods, 
named,  Madhava,  possessed  of  exceedingly 
fiery  energy. 

21.  Then  by  the  power  of  that  weapon. 
I  cut,  to  a  hundred  pieces,  the  swords,  tri- 
dents and  thousands  of  Tomaras  hurled  by 
them. 

22.  Having  destroyed  their  weapons, 
I  wrathful ly  pierced  each  of  them  with  ten 
arrows. 

23.  And  the  fact  that  on  the  battle  field 
mighty  arrows  like  (thick  flights  of  black 
bees),  were  discharged  from  the  Gandiva, 
was  admired  by  Matali. 

24.  And  the  skilfulness  with  which  dis- 
playing prowess,  I  cut  off,  with  my  shafts, 
their  arrows  which  completely  surrounded 
me,  drew  admiration  from  Matali. 

25.  Being  struck,  those  Nivata  ka\rachas 
again  completely  surrounded  me  with  a 
mighty  discharge  of  arrows. 

26.  Having  arrested  the  career  of  their 
shafts  by  excellent,  fleet  and  blazing  wea- 
pons inspired  with  mantras,  capable  of  des- 
troying (other)  weapons,  I  pierced  them  by 
th  >usands. 

27.  Like  waters  running  down  from  the 
summit  of  mountains,  in  the  rainy  season, 
blood  began  to  flow  from  their  mangled 
bodies. 

28.  Smitten  by  mighty,  fleet  and  stra^ht- 
coursing  arrows  having  the  touch  of  the 
thunder-bolt  hurled  b^  Indra,  those  Dan^* 
vas  became  greatly  agitated. 


VANv    PARVA. 


a-W 


99.  Their  bodies  were  cut  to  a  hundred 
pieces  and  their  weapons  lost  their  energy. 
Then  those  Niv*atakavachas  began  fighting 
with  me  by  the  help  of  illusion. 

Tktis  ends  the  hundred  and  seventieth 
chapter,  the  destruction  of  the  Nivata- 
kavachas,  in  the  Nivatakavacha  Yuddha 
•f  thg  Vana  Parva, 


CHAPTER    CLXXI. 

(NIVATAKAVACHA   VUDDHA 

VkKyXy— Continued, 

Axjnna  said  >- 

1.  Then  commenced  a  mighty  shower  of 
stones  from  all  sides ;  (and)  those  stones, 
big  as  rocks,  sore  oppressed  me. 

2.  Thereupon,  at  that  terrible  encounter, 
I  crushed  (those  crags)  with  showers  of  fleet 
arrows,  resembling  the  thunder-bolt,  dis- 
charged from  Mahendra's  weapon. 

3.  Those  crags  being  reduced  to  pieces, 
there  ensued  fire,  and  those  fragments  of 
stones  fell  like  sparks  of- flame. 

4.  Then,  those  showers  of  stones  having 
been  destroyed,  there  fell  near  me  a  mighty 
downpour  of  water  having  torrents  of  tlie 
size  of  an  axle. 

5.  Thousand  of  mighty  torrents  (of 
water),  falling  from  the  sky,  enveloped  the 
entire  firmament,  and  (all)  the  directions, 
and  the  (ten)  cardinal  points. 

.6.     (And)    I    was  quite  bewildered  on  ac- 
count of    that  (heavy)  downpour,  blowing  of  I 
the  wind,  and  the  yell  of  the  Daityas. 

7.  Those  showers,  covering  (the  entire 
space)  between  the  heaven  and  the  earth, 
and  incessantly  falling  upon  the  ground, 
iquite)  confounded  me. 

8.  Thereupon,  I  discharged  that  terrible, 
flaming  and  celestial  weapon,  Vishoshana, 
learnt  from  Iqdra,  whicfi  dried  the  water 
op. 

g.  The  showers  of  stones  being  destroyed, 
and  the  walery  shower  dried  up  by  me,  O 
Bharata,  the  Danavas  created  illusions  of 
ire  and  wind. 

10.  Then  I  totally  destroyed  the  fire  by 
Salila  (watery) -weapon  ;  and  arrested  the 
fury  of  the  wind  by  the  mighty  Shoila  (rocky) 
weapon. 

11.  (And),  O  Bharata,  on  the  destruc* 
tion  of  these  (illusions),  tlie  Danavas,  irre* 
pressible  in  battle,  produced  (simult^ne* 
ously)  several  (other)  iilusbns. 

1 3.  Then  commenced  a  terrible  shower 
of  rocks,  and  of    the    dreadful    weapons  off 

3« 


fire  and  wind,  making  the  hair  sUnd  on  the 
end  (with  terror.). 

13.  And  that  downpour  (of  rocks  and 
weapons)  oppresssd  me  in  battle.  Then 
there  spread  on  all  sides  a  dismal  darkness. 

14.  When  the  world  was  enveloped  in  that 
terrible  and  dense  darkness,  the  horses  drew 
back,  Matali  stumbled, 

15.  And  the  golden  whip  fell  on  th« 
ground  from  his  hand.  O  best  of  the 
Bharaus,  getting  tertified.  he  repeatedly 
cried  out  "Where  are  you  ?" 

16.  (And),  when  he  lost  his  senses,  I  also 
w;is  seized  with  a  terrible  fear.  And  (thus 
stupified)  he  said  to  me  in  a  hurry, 

17.  "  O  Sinless  being,  in  days  of* yore 
a  terrible  battle  was  faught  between  the 
gods  and  the  demons  for  the  sake  of  necUr, 
which  [witnessed. 

18.  (And)  in  that  mighty  and  terrible 
encounter,  which  took  place  for  the  destruc- 
tion of  the  (Asura)  Samvara,  I  acted  as  the 
charioteer  of  the  lord  of  the  gods. 

19,.  Again,  I  drove  the  horses  on  the  oc- 
casion of  Viira's  destruction,  and  also  wit- 
nessed that  awful  and  terrible  encounter 
with  Vairachana. 

2^.  O  Pandava,  I  witnessed  all  those 
terrible  encounters.  But  never  before  (this) 
did  I  bse  my  senses. 

21.  Verily,  it  has  been  ordained  by  Pi- 
tamoh^  (Bralima)  that  the  creation  will  be 
destroyed  (at  this  encounter).  For  I  find  no 
other  reason  for  this  battle,  if  it  be  not  for 
the  destruciion  of  the  whole  universe." 

22.  Hearing  these  words  (of  Matali), 
and  pacify  mg  my  mind  with  my  own  efforts, 
and  deliberating  (within  myself)  how 
to  baffle  this  ijiighty  illusion  created  by  the 
Danavas,  ^■ 

.  23.  I  spoke  to  terrified  Matali,  "be- 
hold  the  prowess  of  my  arms,  and  the  power 
of  my  weapons,  and  that  of  ray  bow  Guin- 
diva. 

t  ^^:,r  ^  c'larioteer,  do  not  be  afraid,  calm 
thyself.  1  will,  this  day,  destroy  the  terrible 
Illusion  created  by  them,  and  also  ths 
dense^  darkness,  by  illusion-creatiug  wea- 
pons.*' 

25.  O  lord  of  men,  having  said  this 
I  produced  an  illusion  by  the  means  of 
weapons  capable  of  stupifying  the  whole 
creation,  for  the  welfare  Of  the  celestials. 

26.  That  illusion  being  dispelled,  some 
of  the  foremost  amongst  tlic  Asuras,  pos- 
sessed of  unrivalled  prowess,  again  created 
various  soru  of  illusions, 


259 


MAIIABIIARATA. 


27.  (In  consequence  of  which)  now  the 
wor)d  displayed  Ittelf ,  now  it  was  enveloped 
in  darkness,  now  it  disappeared  (from  view), 
and,  now  again,  it  was  submerged  into 
water. 

28.  And  when  it  displayed  itself  agam  to 
view,  Matali  with  the  well-conducted  steeds, 
begs^n  to  course  in  battle  field  which  made 
the^hair  stand  erect  (with  fear), 

29.  Then  the  furious  Nivatakavachas  flew 
towards  me.  Seizing  this  opportunity,  I 
began  to  send  them  to  the  abode  of  Yama. 

30.  In  that  encounter,  fatal  to  the  Dana- 
yas,  which  was  still  raging,  all  on  a  sudden, 
I, could  not  behold  thos^  demons  who  coa* 
cealed  themselves  under  the  cover  of  illu* 
sion. 

'  Thus  ends  the  hundred  and  seventy-first 
chapter,  the  illusory  war  in  the  Nivata* 
kttvacha  Yuddha  of  the  Vana  Parva. 


CHAPTER  CLXXII. 

(NIVATAKAVACHA  YUDDHA 
PARVA)— Con^iVuw/. 

Aijuna  said:— 

.'i.  The  demons^  concealed  from  view, 
t>egan  fighting  by  the  help  of  illusion.  I 
also  by  the  power  of  invisible  weapons 
(t.e.  weapons  operating  on  unseen  objects) 
faught  with  tkem, 

2«  And  by  means  of  arrows  duly  shot 
from  the  Gandiva,  I  cut  off  their  heads 
wherever  they  were  stationed. 

3.  Thereupon,  the  Nivatakavachas,  thus 
Stnick  dead  by  me,  all  on  a  sudden,  forsook 
their  illuskHi  and  entered  into  their  own 
city. 

4.  The  Daityas  having  fled  and  every- 
thing being  disclosed  to  view,,  I  beheld  there 
-bandreds  and  thousands  of  the  Danavas 
^jFing)  slain. 

5.  (And)- 1  saw  by  hundreds  their  crushr 
ed  weapons,  ornaments,  limbs  and  mails* 

6*  In  consequence  of  the  battlefield 
being  strewn  all  ovqr  wi^h  dead  bodies,  the 
steeds  had  no  room  to  move  from  one  step 
\o  Jinotfier.  Thereupon  with  a  sudden  spring 
they  took  their  station  in  the  air. 

•  7.  Then  conceal^  from  view,  the  Nivatar 
kavachas,  covering  tne  entire  firmament, 
Tained  down  crags. 

8.  Other  dreadful  Danavas  entering  into 
the  entrails  of  the'earth,'0  Bharata,  caught 
hold  of  the  legs  of  the  horses  and  the 
^af-wheete. 


./ 


J.  When  engaged  in  fighting,  (t^) 
seizing  the  horses  and  the  car,  covered  me 
on  the  car,  on  all  sides  with  rocks. 

10.  On  account  of  the  rocks  with  whi^ 
we  were  covered,  and  of  the  others  which 
were  falling  (around  us),  the  place  where 
we  were  stationedi  looked  like  a  cave. 

1 1 .  That  I  was  sore  afflicted  on  account 
of  being  surrounded  by  rocks,  and  the 
steeds  being  hard  pressed,  was  perceived  by 
Matali. 

12.  Seeing  me  terrified  he  spoke  these 
words,  "O  Arjena,  O  Arjuna,  don't  be 
afraid  ;  discharge  the  weapon,  Vajra  (thun- 
derboft.)" 

13.  Then,  O  lord  of  men,  hearing  tlies^ 
words  of  his,  I  let  go  that  favourite  weapon 
of  the  king  of  the  celestials,  the  temble 
Vajra  (thunderbolt.) 

14«  Inspiring  the  Gandiva  with  mantras 
and  aiming  at  the  locality  of  the  rocks, 
I  discharged  sharpened  iron  darts  having 
the  touch  of  the  thutiderbolt. 

i^.  And  those  arrows,  turned  into  thun- 
derbolt (on  account  of  their)  being  shot 
from  the  Vajrat  penetrated  through  the  iUa« 
sion  and  all  the  Nivatakavachas. 

16.  Then  those  Danavas,  big  as  rocks' 
smitten  by  the  force  of  the  thunder,  fell  oo 
the  ground  clashing  against  one  another* 

17.  And  the  shafts,  penetrating  those 
Danavas,  who  entering  into  the  bowels  of 
the  earth  had  seized  the  horses  and  the 
car,  sent  them  to  the  abode  of  Varna. 

18.  That  place  was  completely  filled 
with  those  Nivatakavachas  looking  like 
mountains,  who  were  ^cither)  killed  or 
wounded  and  lying  scattered  like  (so  many) 
rocks. 

19.  And  the  fact,  that  neither  did  the 
horses,  nor  Matali,  nor  myself,  suffer  the 
least  (by  that  event),  appeared  strange. 

20.  Then,  O  king,  Matali  addressed  me 
with  a  smile  '*  the  prowess  displayed  by 
you  cannot  be  seen  even  among  the  gods." 

21.  On  the  Danava  hosts  being  slain. 
all  their  wives  in  that  city  bqgan  to  bevai 
like  cranes  in  autumn. 

22.  Then  accompanied  by  Matali,  I 
entered  that  city,  terrifying  the  females 
ol  the  Nivatakavaohas-  by  the  rattling 
noise  pf  the  car, 

23.  Beholding  those  ten  thousands  of 
steeds  resembling  peacodcs,  and  that  car  of 
the  splendour  of  the  sun,  the  females  began 
to  flee  in  large  numbek^. 

24.  Thereuponj  there  arose  a  sound  of 
J  (he   faUing   01  the    ornaments    (from    the 


VANA  >aRVA.- 


iti 


l^ersons)  of  those  terriHed    ladies  like  the 
ftound  of  hail  falHng  upon  a    mountain. 

25,  At  last  the  affrighted  ladies  of  the 
Daityas  entered  into  their  respective  golden 
palaces  decked  with  innumerable  gems. 

'  26.  Then  beholding  that  wonderful  and 
excellent  eity,  superior  to  that  of  the  gods, 
I  asked  Matali. 

27.  *'  This  city  appears  superior  to  that 
of  Purandara.  How  is  it  that  the  Gods  do 
not  reside  in  such  a  place  7" 

MataU  unswered:— 

28.  O  Partha,  formerly  it  was  the  city 
of  our  lord  of  the  gods.  (But)  afterwards 
tlio  gods  were  expelled  from  here  by  the 
N  tvatakavachas. 

39.  Having  pleased  Brahma  by  the  per- 
formance of  rigid  asceticism,  they  asked 
(of  him)  the  b^ns,  (namely),  to  dwell  here 
and  to  be  free  from  all  fears  of  the  gods  in 
wars. 

30.  Then  the  self-existent  lord  (Siva) 
was  thus  addressed  by  Sakra.  **  O  lord, 
keeping  our  welfare  in  view,  do  what  you 
chink  proper." 

31.  Thereupon,  O  Bharata,  the  lord 
(Siva)  thus  commanded  Jndra  saving  '*  O 
destroyer  of  foes,  assuming  another  body 
you  will  kill  these  (demons)." 

32.  Therefore,  Sakra  gave  you  the 
weapons  for  the  destruction  of  these 
(demons).  Even  the  gods  had  been  unable 
to  slay  these  that  have  been  killed  by  you. 

3 J.  O  Bharata,  as  you  have  come  hither 
just  at  the  appointed  time,  you  have  been 
able  to  kill  them. 

'  34.  O  best  of  mortals,  in  order  to  desi 
troy  these  Danavas,  Mahendra  conferred  on 
you  the  energy  (that  belongs  to  the  possessor) 
of  those  excellent  weapons. 

Ajjnna  said  :— 

35.  Havinp^  killed  the  Danavas  and  sub- 
fitted  (tlieir)  ctty,  I  returned  to  the  abode  of 
tfae  celestials  accom|MiDied  by  Matali. 

Thus  ends  ike  hundred  and  seventy- 
second  chapteVt  ihs  destruction  of  the 
NivatakaomchaSf  in  th^  Nivatabavacka 
fuddha  of  the  Vana  Parva. 


CHAPTER  CLXXIII. 

(NIVATAKAVACHA  YUDDHA 
V\KVA)^Continued. 

Axjnna  said  :— 

I.    Then;  while  returning  (to  the  abode 
of  Indra),    1    beheld  on  my  way  a  great 


I  celestial  city,   moving  at  will,  efldtiAd  Hfiih 
the  splendour  of  the  nre  or  the  sun, 

2.  Containing  trees  made  of  jewels, 
teeming  with  many-coloured  birds  of  sweet 
voice,  inhabited  by  the  Poulamas,  and  the 
Kalakanjas  ever  merry, 

3.  Adorned  with  gate-ways,  towers,  and 
four  gates,  impregtuible»  ma4e  of  all  sorts 
of  jewels  celestial -wonderful  to  look  at, 

4.  Containing  trees  made  of  all  sorts  of 
jewels  and  bearing  fruits  and  flowers,  in- 
habited by  beautiful  and  celestial  fea- 
thery creatures, 

5.  Surrounded  on  all  sides  by  the 
Asuras,  always  cheerful,  adorned  with  gar- 
lands, and  holding  in  their  hands  maces* 
sWords,  darts,  t>ows  and  clubs. 

6.  Beholding  that  oity  of  tjie  Paityar 
wonderful  to  look  at,  O  king,  I  asked  Matali 
'*What  is  it  tliat  looks  so  marvellous"? 

.Matali  said  :— 

7.  (Formerly)  a 'Daitya- female,  named 
Pulama,  and  another  great  giantess,  Kalaka 
(by  name),  practised  severe  austerities  for  a 
thousand  celestial  years. 

8 — 9.  When  they  had  finished  their  aus* 
terkies,  the  self-existent  (god)  Shayambhu. 
granted  them  boons.  (And),  O  king*  of 
kin^s,  they  obtained  the  boons — viz,  that 
their  children  might  never  suffer  distress  ; 
that  (they)  might  obtain  a  highly  beautiful 
and  af)  exceedingly  splendid  aerial  city, 

» 

10.  Full  of  aH  sorts  of  gems,  unassailable 
even  by  immortals,  the  Maharshis,  the 
Yakshas,  the  Gandharvas,  the  Pannagas, 
the  Asuras  and  the  Rakshasas, 

IX.  Containing  all  the  desirable  objects, 
and  devoid  of  grief  and  disease.  O  best 
of  the  Bharatas,  created  by  Brahma  for  the 
Kalakeyas, 

12.  This  is  that  celestial  city,  devoid  of 
gods,  which  is  moving  about.  O  hero,  it  is 
inhabited  by  the  Poubima  and  the  Kalakeya 
Danavas. 

13.  This  mighty  city  is  called  Hiranya- 
pura»  and  is  guarded  by  the  powerful 
Asuras,  the  KaUkeyas  and  the  Poulamas. 

*  14.  O  king  of  kings,  there  thev  dwell 
happily,  indestructible  by  the  gods,  free 
from  anxiety  and  having  all  their  desired 
fulfilled. 

15.  Formerly  it  was  destined  by  Brahma 
that  they  should  be  killed  by  mortals.  O 
Partha,  (therefore)  destroy  speedily  these 
invincible  and  exceedingly  powerful  Kala- 
kanjas in  battle  by  the  W^p6n  Vajra 
(ehtmder-bolt). 


aw 


MAHABHARATA. 


AxjjTUia  said  *— 

i6.  O  l<nrd  of  earth,  learning  that  they 
were  indestructible  by  the  gods  and  Asur^is, 
I  gladly  said  to  Matali  "do  you  go  to  this 
ci^  speedily. 

17.  I  will  bring  about  the  destruction  of 
all  these  enemies  of  the  celestials  with 
weapens.  There  exist  no  wicked  enemies 
of  the  gods  whom  I  do  not  consider  my 
victims." 

18.  Thereupon,  Matali  had  me  speedily 
conveyed  by  tliat  celestial  car,  yoked  with 
steeds,  towards  the  neighbourhood  of 
Hiranyapura. 

19.  On  beholding  me,  those  sons  of  Diti, 
wearing  various  sorts  of  garments  and 
mounted  on  chariots,  rushed  at  me  with 
great  violence.' 

20.  Then  those  foremost  of  the  Danavas 
(possessed)  of  fiery  prowess,  angrilj*  assailed 
me  with  Nalikas,  Narachas,  Bhakas,  Maces, 
swords  and  Tomaras. 

-  * 

,  21.  Thereupon,  O  king,  availing  my- 
self of  the  strength  of  my  knowledge  (in 
arms),  I  warded  off  that  sHower  of  weapons 
by  mighty  discharges  of  arrows  ; 

22.  And  coursing  through  the  field  of 
battle  on  the  car,  bewildered  them.  Thus 
confounded,  the  Danavas  began  to  fell 
down   one  another. 

23.  (And)  with  blazing  arrows  I  cut  off, 
by  hundreds,  the  heads  of  those  who,  gett- 
ing confounded,  were  rushing  at  one 
another. 

24.  Thus  smitten  (by  me)  those  sons  of 
Diti,  taking  refuge  in  that  city,  again  rose 
up  in  the  air  with  it,  by  the  help  ot  illusion 
peculiar  to  the  Danavas. 

25.  Thereupon,  O  descendant  of  the 
Kurus,  covering  tlie  passage  of  the  Dailyas 
by  heavy  shower  of  arrows,  1  obstructed 
their  movement. 

26.  (But)  the  sons  of* Dili,  on  the 
strength  of  their  boon,  easily  supported 
themselves  bn  that  celestial  and  aerial  city 
of  sun-like  splendour  and  moving  at  will. 

37*  At  one  time  it  plunged  into  the 
earth  and  then  rose  up  in  the  air  again,  now 
it  took  a  curved  direction  and  then  again 
submerged  under  water. 

28.  0^^")»  O  tormentor  of  foes,  I  sur- 
rounded  with  various  weapons  tliat  mighty 

moving  about  at  will. 

29.  And,  O  best  of  the  Eharatas,  I 
assailed  that  city  together  with  the 
Daityas  by  showers  of  arrows,  shot  from 
celestial  weapons. 


ras,  riven  4nd  broken  by    straight •covrsing 
steel  darts  shot  by  me,  fell  to  the  ground. 

31.  Those  Asuras  too,  O  king,  wounded 
by  my  iron  shafts,  fleet  as  the  thunder,  and 
propelled  by  Fate,  began  to  rove  abouL 

32.  Then,MaUli,  soaring  to  the  heavens, 
as  if  taking  a  leap  in  front,  speedily  came 
down  to  the  earth  Cn  that  chariot  effulgent 
as  the  sun. 

33.  O  Bharata,  then,  desirous  of  fighting 
with  me,  they  furiously  hemmed  me  in  with 
sixty  thousand  cars.  (  But  )  I  destro3'ed 
those  (  cars  )  by  sharpened  arrows  adorned 
with  vulture  feathers. 

34.  They  were,  then,  engaged  in  the 
fight,  hke  billows  on  the  sea.  Thereupon,  con* 
^ideririg  that  they  would  not  be  destroyed  b^ 
the  manner  of  figiiting  peculiar  to  mortals, 

35~37'  f»  took  to  discharging  duly 
the  celestial  weapons.  But  the  thousands 
of  weapons,  discharged  by  those  car-war« 
riors,  the  wonderful  figliters,  gradually  re- 
pelled my  celestial  weapons ;  and  I  beheld 
hundreds  and  thousands  of  exceedingly 
powerful  (Danavas)  ranging  on  their  cars,  in 
battle,  displaymg  variotis  tactics.  Adorned 
wiin  variegated  helmets,  ornamented  mails, 
furnished  with  beautiful  flags, 

38.  And  decked  with  various  ornaments 
(the>')  attracted  my  mind.  I,  in  that  en- 
counter, by  showers  of  arrows  shot  from 
weapens, 

39.  Could  not  oppress  them  ;  but  they 
sorely  afflicted  me.  ( Ihus)  hard  pressed  by 
numerous  (Asuras),  furnislied  with  weapons 
and  skilled  in  battle, 

40  I  was  afflicted  in  that  terrible  encoun- 
ter and  was  seized  with  a  dreadful  terror. 
Thereupon,  mustering  up  ( courage ).  I 
(bowed  down)  to  the  god  of  gods,   Rudra, 

4T.  Saying  *' may  all  beings  remain  in 
place,"  and  sent  that  mighty  weapon  which 
is  named  Rudra  and  is  destructive  of  all 
enemies. 

43.  Then  I  beheld  a  person  with  three 
heads,  nine  eyes,  three  faces,  six   arms,  and 

with  hair  blazing  as  the  sun  or  the  fire. 

43.  (  And  )  O  destroyer  of  foes,  as  for 
his  clothing. he  wore  huge  serpents  bsuing* 
out  their  tongues. 

44.  Then,  O  best  of  the  Bharatas,  be- 
holding that  terrible  and  eternal  Rudra,  and 
shaking  off  my  iear,  I  fijced  it  on  the 
Crandiva.  (  And  )  bowing  down  to  the  three 
eyed  Sarva  of  unrivalled  energy. 


45,     O    Bharata,  I  discharged  (it)  for  the 
destruction  of  those  foremost  of  the  Danavas. 
No  sooner  had  I    hurled   it,  than  it  lit  once 
30.    (And),  O  king,  that  city  of   the  Af.u-     assumed  a  thousand  sliapes; 


VAN  A   pahva: 


^53 


46.  (Such  as>,  O  lord  of  ^Vie  earth »  ih  ^6 
of  decr»  of  lions,  of  tigers,  of  bears,  of  biitt.i- 
loes,  of  serpents,  of  cows, 

47.  Of  Sarvas,  of  elephants,  of  monkeys 
in  vast  numbers,  of  bulls,  of  boars,  of  cats, 

48.  Of  dogs,  of  ghosts,  of  all  lite 
Bhurundas,  of  vultures,  of  Goradas  of 
Chamaras, 

49.  Of  the  celestials,  of  the  Rishis,  of  all 
the  Gandharvas,  of  the  Pishachas,  of  the 
Yakshas,  of  the  enemies  of  the  gods, 

50.  Of  the  Gughyakas  in  battle,  of  the 
Naritas,  ol  elephant-mouthed  sharks,  of 
owls, 

51.  Of  the  creatures  having  the  "ihapes 
of  fishes  and  horses,  of  beings  armed  with 
various  weapons  and  swords,  and  of  the 
Rakshasas,  armed  with  maces  and  clubs. 

52.  These  and  numerous  other  (beings), 
wearing  various  shapes,  filled  the  universe 
when  the  weapon  was  discharged. 

53 — 55-  (And)  repeatedly  smitten  by  crea- 
tures of  many  shapes  covered  with  flesh,  fat, 
bones  and  marrow,  having  tliree  he  kIs, 
four  tusks,  four  mouths  and  four  arms, 
the  Danavas  met  with  destruction.  O 
Bharata,  then,  with  numerous  other  shafts. 
blazing  like  the  sun  or  fire,  glaring  like  the 
fire  of  thunder-bolt,  and  made  of  the  essence 
of  rocks,  I  killed  all  the  Danavas  in  a  mo- 
ment. 

56.  (Atid)  seeing  them  ctit  to  pieces  by 
^le  Gandiva  weapon,  deprived  of  life  nnd 
thrown  down  from  the  sky,  1  agrain  bowed 
down  to  that  god,  tlie  slayer  of  the  (Asura), 
Tripura. 

57.  The  chai ioteer  of  the  gods  (Matali), 
beholding  them,  that  were  decked  with 
celestial  ornaments,  crushed  by  the  Rudra 
weapon  was  highly  pleased. 

58*  Seeing  that  I  performed  this  unbear- 
able feat  (of  arms),  unachievable  even  by  the 
celestials,  Matali,  the  charioteer  of  Sakra, 
eulc^ised  me ; 

59.  And  with  great  delight,  said  the5e 
words  with  joined-Jmnds — ihfi  feat,  that  yon 
have  achieved,  is  incapable  of  being  borne 
(even)  by  the  gods  and  the  Asuras. 

60.  Even  the  lord  of  the  gods  cannot 
perform  such  a  feat  in  battle.  This  great 
aerial  city,  indestructible  by  the  gods  and 
the  Asuras, 

61.  Has  been  destroyed  by  you,  O  hero, 
by  your  prowess  and  strength  of  asceticbm. 
That  city  being  destroyed  and  the  Danavas 
being  killed, 

62.  All  their  sorrowing  wives  smitten 
with  jgrief  and  with  hair  dishevelled,  issied 
out  of^thetr  city  lamenting  like  Kucarb. 


I 


63  -r66.  Mourning  for  their  sons,  fatherly 
and  brothers,  iiitering  piteous  cries  of  dis- 
tress for  the  loss  of  their  lords,  and  beating 
their  breasts,  (they)  fell  down  upon  the 
ground,  their  ornaments  falling  off  from 
their  bodies.  That  city  of  the  Danavas^ 
resembling  the  city  of  the  Gandharvas, 
filled  with  lamentation,  afflicted  with  sorrow 
and  distress,  devoid  of  beauty,  and  de- 
prived of  its  lords,  looked  like  a  lake  de- 
void of  elephants,  or  like  a  forest  with  all 
its  trees  dead,  (and  then)  vanished  Xfi*ofrt 
sight).  (And)  Matali  speedily  brought  me, 
weiU  pleased, 

67.  And  successful  in  my  mission,  to  tlia 
abode  of  the  king  of  the  gqds.  Having 
destroyed  Hiranyapur  and  killed  -thosa 
mighty  Asuras, 

68 — 72.  The  Nivalakavachas,  I  returned 
to  Sakra.  And,  O  highly  effulgent  ^king), 
Matali  narrated  in  detail  to  the  lord  of 
the  gods,  my  entire  feat  (of  arms)  as  it 
had  happened.  The  prosperous  hundred- 
eyed  lord  Purandara,  together  with  the 
V'^asus,  hearing  the  fall  of  Hiranyapur,  the 
dispersion  of  the  illusion,  and  the  des- 
truction of  the  exceedingly  powerful  Nivata- 
kavachas  in  battle,  became  pleased  and 
exclaimed  "bravo!  bravo!"  Theti  the 
lord  of  the  gods  together  with  the  celes- 
ti;il-,  repeatedly  cheering  me,  spoke  these 
hiyMy  delightful  Words  :~"  The  feat  that 
you  have  displayed  in  battle,  surpasses 
that  of  the  gods  and  of  the  Asuras. 

73.  O  Partlia,  you  have  (now)  paid  your 
preceptor's  fees  by  sla^nng  my  powerful 
enemies.  O  Dhananjaya,  you  will,  thus, 
ever  remain  cool-headed  in  battle,} 

74 — 75  And  be  able  to  discharge  your 
weapons  unerringly.  Neither  the  celestials, 
nor  the  Danavas.  nor  the  Rakshasas.  nor  the 
Yaksljas,  nor  the  Asuras,  nor  the  Gan- 
dharvas, nor  the  birds,  nor  the  serpents 
shall  be  able  to  stand  you  in  .  fight.  (And) 
O  Kuru's  son,  O  vinuous  son  of  Kunti, 
Yudhifithira,  having  conquered  the  earth 
by  the  strength  of  yo«r  arms,  will  govern  it. 

'  Thus  ends  the  hundred  and  seventy-third 
chapter,  the  destruction  of  the  Daityas 
of  Hiranyapur,  in  the  NdvatdkatMcha 
Yuddha  of  the  Van  a  Parva. 


CH.A  PTER    CLXXI  V. 

(NIVATAKAVACHA  YUDDHA 

PARV  \)—continued'. 

Aijuna  said  ^r- 

I .    Then  tlie  lord  of  the  gods,  seeing  me, 
highly   faithful  and  wt/p^idied   with  arrows* 


^64 


maiia»harata. 


and  SLcknovAcd^g    me  as  his  own,  duly 
Bpoke  these  words. 

2.  "  O  Bharata,  a1!  the  celestial  weapons 
are  with  you  ;  (therefore)  no  mortal  on  earth 
shall  by  any  means  be  capable  of  conquer- 
ing you. 

3.  O  son,  when  you  will  be  engaged  in 
battle,  Bhishma,  Drona,  Kripa,  Kama, 
Sakuni,  together  with  (other)  kings,  shall  not 
approach  (in  strength)  a  sixteenth  part  of 
yours." 

4.  The  lord  Maghavan  gave  me  this 
impenetrable  celestial  armour  capable  of 
protecting  the  body,  thb  golden  garland, 

5.  And  also  this  conch,  Devadatta,  eniit- 
ting  forth  loud  roars.  (And)  Indra  him^ 
self -fixed  this  coronet  (on  my  head.) 

6.  Sakra'  then  granted  me  these  pre- 
cious and  beautiful  celestial  garments  and 
these  heavenly  ornaments. 

7.  Thus,  O  king,  duly  honoured,  I 
dwelt  cheerfully  in  the  abode  of  Indra  with 
the  children  of  the    Gandharvas. 

S,  Then  Sakra,  well  pleased,  unanimously 
with  the  immortals  spoke  to  me  : — 
**  O  Arjuna,  the  time  for  your  departure 
has  (now)  arrived,  your  brothers  are  thinking 
of  you.*' 

9.  Thus,  O  monarch,  remembering  the 
troubles  brought  on  (us)  by  gambling  I 
passed  (these)  five  years  in  the  abode  of 
Indra. 

10.  Then  did  1  behold  yow  surrounded 
by  (my  other)  brothers  on  the  summit  of 
the  lower  range  of  the  mountain  Gandha- 
Qiadana* 

Yndhisthira  paid:— 

11.  O  Dhananjaya,  fortunately  you  have 
obtained  these  celestial  weapons,  and  it  is 
by  good  hick  too,  that  you  have  worshipped 
the  lord  king  of  the  cdestials. 

T3/  And  luckily,  O  tormentor  of  fata,  O 
sinless  being,  you  have  beheld  that  very  god, 
Sthanu  himself,  together  with  the  goddess 
and  pleased  them  by  fighting. 

13.  And  O  the  best  of  the  Bharatas, 
luckily  it  is  that  you  have  obtained  an  inter- 
view with  the  Lokapalas.'  It  is  because  you 
are  fortunate  that  we  have  prospered  and 
fortunately  you  have   oome  back. 

14.  Toddv  do  I  consider  the  entire  earth, 
adorned  with  cities,  as  conquered,  and  the 
sons  of  Dhritarashtra  as  subdued. 

15.  O  Bharata,  (now)  I  wish  to  seetitose 
celestial  weapons  by  means  of  whieh  you 
^•strofed  the  powerful  Nivatakav^chas. 


Axjnna  Madr- 
id.   You  will  behold  tomorrow  morning 
all    those  cdestial    weapons    whereby  the 
Nivataklkvachas  were  Main. 

17.  Having  thus  related  the  events  itt 
connection  with  his  arrival  there,  Dhaitaif' 
Java  passed  that  night  there  together  with 
all  his  brothers. 

Thus  €nds    the  one  hundred  and  sememiy 
fourth  Chapter,  the    exhibition  of  weapons, 
in  the  Nivatakavacha  Yuddha  of  the  vane, 
Parva, 


CHAPTER   CLXXV 

(NIVATAKAVCHA  YUDDHA 
l^XKVX—Continued.) 

VaishampayaB^  said:— 

I.  The  night  being  spent,  Yudhisthira, 
the  foremost  of  the  ^virtuous  awoke,  and 
performed  the  necessary  duties  together 
with  his  brothers. 

3.  Then  he  (Yudhisthira)  said  to  Arjuna, 
the  joy  of  his  mother,  *  *  O  son  of  Kunti, 
show  me  the  weapons  whereby  you  destroy- 
ed the  D^navas." 

3.  Thereupon,  O  King,  O  Bharata^  the 
Pandava,  Arjuna  showed  those  odesttal 
weapons  granted  (to  him)  by- the  god, 

4 — 5.  (And)  duly  observing-  the  puri- 
factory  rites,  the  highly-energetic  Dhanan-* 
laya,  seated  on  the  earth  as  (hisj  car,*- 
having  the  mountain  for  its  pole,,  the  base  of 
the  mountain  for  its  axle  and  the  cluster  of 
beautiful  bamboo  trees  for  its  socket  poie 
and  clad  in  that  celestial  mail  of  great 
splendour,  looked  (highly)  beautiful. 

6 — 7.  •  (And)  O  son  of  Kunti,  the  hand* 
some  (Dhananjaya)  of  mighty  arms,  boldkig 
(in  his  hand)  the.  bow  Gandiva,  together 
with  the  conch  presented  to  him  by  the  ce^ 
lestialsg  was  about  to  exhibit  in  due  order 
those  celestial  weapons.  (But)  As  he  com*^ 
menced  to  display  those  heavenly  weapons. 

8.  The  earth,  being  oppressed  by  the 
weight  of  his  feet,  began  to  tremble  t/ogcther 
with  aJl  its  trees:  and  the  rivers,  and  the 
mighty  ocean  became  troubled. 

9.  The  moimtains  were  rent,  the  wind 
ceased  to  blow,  the  sun  ceased  to  ^ine,  the 
fire  did  not  bum, 

10.  And  the  twice-born  (Brahmanas) 
could  hy  ao  means  vecite  the  Vedas.  Ami 
O  JanmeiiLya,  tlie  oreatttres  inhabiting  tbs 
entrails  ok  the  eftrAi 


YANA   PARVA. 


^5S 


t  !•  Being  (sore)  oppressed,  rose  up  and 
wHh  distorted  countenances  and  joined  hands 
and  trembling  (with  fear),  surrounded  the 
Pandava  (Arjuna). 

12.  And  scorched  by  those  (celestial) 
weapons  they  prayed  to  Dhananjaya  (to 
^pare  fheir  lives).  Then  the  Brahmarshis, 
the  Siddhas,  the  Maharshis, 

13.  And  the  mobile  beings-^all  these 
creatures  arrived  there.  The  most  exalted 
Davarshis,  the  celestials, 

14.  The  Yakshas,  the  Rakshasas,  the 
Gandharvasi  the  feathery  creatures,  the 
sky-ranging  creaturesr— *all  these  beings 
appeared  (on  the  scene). 

15.  Then  Pitamaha  (Brahma),  all  the 
Lokapalas  (the  guardians  of  the  ten  card^ 
nal  points),  the  divine  Mahadeva,  together 
with  all  their  followers,  made  their  appear 
ance  (at  that  spot).  ^ 

1 5.  (And)  then,  O  mighty  monarch, 
Vayu  (the  wind-god),  bearing  variegated 
celestial  flowers,  began  to  strew  them  all 
around  the  Pandava  (Arjuna). 

17.  O  king,  commissioned  by  the  gods, 
the  Gandharvas  sang  various  melodies,  and 
multitudes  of  Apsaras  danced  there. 

r8.  (And)  O  king,  at  that  very  time, 
Narada,  sent  by  the  celestiab,  arrived 
^here)  and  spoke  to  Paiitha  these  words 
grateful  to  the  ear : — 

19.  "  O  Arjuna,  O  Bharata,  forbear 
discharging  these  celestial  weapons.  These 
(weapons)  ought,  by  no  means,  to  be  hurled 
wKere  there  is  no  object  to  hit  at. 

20.  And  unless  sore  afflicted,  one  should 
not  discharge  these  even  if  there  is  an 
object  (present).  O  descendant  of  the 
Kurus,  It  wiU  result  in  a  terrible  disaster, 
if  thiese  weapons  are  (causelessly)  dis- 
charged« 

21.  O  Dhananjaya,  if  these  powerful 
weapons  are  duly  kept,  they  will  no  doubt, 
leacftoyour  happiness. 

22.  (But),  O  Panda va»  if  they  are  not 
(carefully)  preserved,  they  will  lead  to  the 
destruction  of  the  three  worlds.  Therefore, 
do  not  attempt  such  a  (rash)  act  again. 

23.  O  Ajafasatni  (Yudhfisthira),  you 
wiH  behold  them  when  Partha  will  make 
ase  of  them  for  the  destruction  of  your 
enemies  in  battle.'^ 

24«  O  the  most  exalted  of  mortals,  having 
l^revented  Arjuna  (from  hurling  these 
weapons),  all  the  celiestials  and  all  other 
beings  who  had  come  there  went  to  their 
respective  abodes* 

't5»     OideeceadilntoC'the   Kurua^  when 
sdL  thole,  bed   t^ken    thttr  ^tpantirei  the 


Pandavas,  together  with  Krishna,  began  to 
dwell  cheerfully  in  that  forest 

Thus  ends  the  hundred  and  seventy  fifth 
chapter,  the  exhibition  of  weapons,  in  the 
Nivatakavacha  Yuddha  of  the  Vana  Parvd. 


CHAPTER    CLXXVI. 
(AJAGARA  PARVA). 

Janamqaya  said  :— 

1.  On  the  return  of  that  best  of  the  car- 
warrk)rs  from  the  abode  of  the  slayer  ot 
Viira  (Indra)  being  skiNed  in  arms,  what 
did  the  Parthas  do  in^  company  with  th© 
heroic  Dhananjaya. 

Vaisliampayana  said:— 

2.  Those  foremost  of  men,  brave  as 
Indra,  together  with  Arjuna,  sported  in  the 
pleasure-gardens  of  the  lord  of  wealth 
(situated)  in  those  forests  on  that  excellent 
and  beautiful  mountain.  * 

3.  Beholding  those  peerless  abodes  and 
pleasure -gardens  interspersed  with  trees, 
kiriti,  the  formc^t  of  men,  with  a  relish  for 
arms,  and  bow  in  hand,  ranged  at  large 
(among)  those  (woods). 

4.  O  monarch,  those  sons  of  a  king,  having 
obtained  a  residence  through  the  favour  ol' 
kin^'  Vaisravana,  did  not  long  for  the  pros- 
perity of  earthly  creatures,  (in  as  much  as^ 
that  period  (of  their  lives)  was  (quite)  a 
blessing  (to  them). 

5..    In  company  with  Partha   they  liverf 
there  for  four  years  which  appeared  to  them 
(short)  as  a  single  night.     The  former  six 
years  and  these  four,together  numberingten 
of  their  forest  life  glided  smoothly  away. 

6.  Then  (once  upon  a  time)  seated  before 
the  king  (Yudhisthira),  the  intrepid  son  <Af 
Vayu  (the  wind-god),  together  with  Jlshnu 
and  the  heroic  twins,  resembling  the  king 
of  the  celestials,  spoke  in  private  these  sweet' 
and  beneficial  words. 

7.  '*  O  king  of  the  Kurus,  in  order  to 
make  your  promise  bear  fruit  and  to  further 
your  interests,  we  are  not  going  to  slay 
Suyedhana  together  with  (all)  his  followers 

8 — 9.  In  spite  of  our  being  deprived  by 
Suyodhana  of  the  happiness  we  deserve*-  we 
have  been  (hitherto liappily)  dwelling  (in  the 
woods)  these  eleven  years.  And  hereafter 
toO)  O  monarch,:  at  yioer  command,  wander- 
ing in  the  forest$  regardless  of  our.  position, 
we  shall  easily  spend  the  period  o^^iir  in«» 
cognits  life,  dekioing  tbat  being  ol  wicked' 
mind  and  character.  And  (Suyodkana% 
being   tempted    by    our   residence    in4he 


555 


MAHAMMAnArX. 


neighbourhood  wil!  not  be  inclined  to  be- 
lieve that  we  have  removed  to  a  dislam 
country. 

lo-i  1.  There  O  King-.remaininier  in  conceal- 
ment for  one  yenr,  and  (then)  wrcckini,'  o»ir 
vengence  on  ttiat  worst  of  moria'-^,  Suyodh-H- 
na  as  well  as  his  followers,  we  sh^ll  root  out 
that  vilest  being  (like  a  thorn)  and  regain 
our  kingdom  after  the  overthrow  of  our  ene- 
mies. Therefore,  O  foremost  of  the  virtnnus, 
come  down  on  earth.  O  king  of  mortals, 
if  we  continue  to  dwell  in  this  country  re- 
sembling heaven  itself,  we  shall  be  able  to 
forget  our  griefs. 

12.  But  then,  O  Bharata,  the  sacred, 
fragrance  of  your  fame  will  disappear  from 
(both)  the  mobile  and  the  inimobile  vVorlds  ; 
(for)  regaining  the  kingdom  ol  the  most 
exalted  of  the  Kurus,  you  will  be  able  to 
perform  glorious  deeds. 

13.  In  that  case,  O  monarch,  you  will  al- 
ways have  what  we  already  obinined  from 
Kuvera.  (Therefore),  O  Bharata,  direct 
yourihoughts  towards  the  punislnnent  and 
destruction  of  your  guilty  enemies. 

14 — 15.  (For),  O  king,  even  the  wielder 
of  the  thunder-bolt  himself  can  not  beir  the 
burnt  of  your  fiery  prowess.  And  U  fore- 
most of  ihe  virtuous,  he,  having  Suparna  for 
his  mark,  Krishna,  and  the  grandson  of  Sini 
Satayki,  both  bent  on  your  welfare,  will  not 
feel  any  pain  even  when  fighting  the  god^ 
themselves.  As  Arjuna  is  unrivalled  in 
prowess,  so  am  I,     O  monarch. 

16.  And,  O  king,  as  Krishna  together 
with  the  Yadavas  is  eager  for  your  welfare 
so  aro  I.  The  twins  also  are  brave  and 
skilled  in  arms, 

17.  (And)  we,  whose  chief  object  coit- 
usts  in  tl)C  ailvancement  of  your  wealth 
and  prosperity,  encountering  your  enemies 
in  battle,  will  kill  them." 

Vaishampayana  daid  •-- 

18.  Then,  knowing  the  intention  of  theirs 
(his  brothers)  the  high-souled  and  excellent 
son  of  Dharnia,  versed  in  (the  science  of) 
religion  and  proBt  and  possessed  of  great 
energy, went  round  the  abode  of  Vaisravana. 
And  Dharmaraja,  greeting  the  places,  rivers 
lakes  dnd  aH  the  Rakshasas, 

19.  Looked  at  the  route  which  he  had 
taken  before.  Then  that  high-souled  and 
purc»mindcd  being,  looking  at  tlie  mouniaiii 
prayed  to  that  prince  of  mountains,   saying, 


2 1 .  (And)  when  surrounded  by  all  hit 
brurhers  and  the  Brahmanas,  the  lord 
of  the  Kurus  proceeded  along  the  for* 
mer  path,  he  was  cirried  across  the  moun- 
tain wifiterfalls  by  Gatatk^cha  with  his  fol« 
lowers. 

22.  TAnd)  when  they  were  about  to  start 
(on  their  journey)  the  great  sage,  Loraasha, 
gav<.^  tliem  instructions  as  a  father  gives  to 
his  own  sons,  and  then  went  to  the  most 
sacred  region  of  the  Celestials. 

23.  Sihiilarly  advised  by  Aristisena 
^hose  foremost  of  men,  the  Parthas,  pro- 
ceeded along,  beholding  (on  the  way)  van* 
ou5  great  and  beautiful  Tirthas  (sacred 
places  resorted  to  by  pilgrim^. 

m 

•  7'Am5  ends  the  hundred  and  seventy  sixth 
chapter^  the  departure  of  Lomasha^  in  the 
Ajugara  of  the  '  Vana  Parv* 


"  Havmg  (>erformed  my  task,  con- 
quered my  enemies  and  recovered  my 
kingd«m«  may  I,  O  lord  of  mountains, 
tdgetber  with  my  friends,  behold  you  again 
for  performing  asceiicttnti  with  subdued 
Riind«" 


CHAPTER    CLXXVII. 
(AJAGARA    PARW A)— Continued. 

Vaishampayana  said  — 

1 .  Those  foremost  of  the  Bharatas,  on 
leaving  their  delightful  abode  on  that  ex- 
cellent mountain  with  waterfalls,  the  de- 
phants  of  eight  cfuarters,  the  Kmnaras  and 
birds,  were  not  happy  at  heart. 

2.  6ut  those  best  of  the  Bharatas  again 
experienced  a  great  delight  on  beholding  the 
favotirice  mountain  of  Kuvera,  the  Kailasha 
looking  awhile  as  the  clouds). 

3 — 4.  And  those  heroes,  the  excellent  of 
mortfils,  armed  with  bows  and  swords,  feka 
great  delight,  beholding  (on  their  way) 
elevations  and  defiles,  dens  of  lions,  rows  <k 
craggy  causeways,  ntimerOus  waterfalls,  low 
lands  here  and  there,  and  various  other 
great  forests  inhabited  by  numerous  deer, 
birds  and  elephants* 

5.  (And  as  they  joorneyed  on),  romantic 
forestS)  rivers,  lakes;  caves  of  mountain, 
migty  mountains,  caverns — all  these  always, 
by  day  and  night^became  the  dwelling  places 
of  those  most  excellent  men. 

6.  (Thus)  restrag  in  many  inaccessible 
places,  and  crossing  the  mountain  Kailash 
of  incomprehensible  grandeur,  they  at  length 
reached  the  exceedingly  beautiful  henttiLagtt 
of  Vrishaparva. 

^  7.  Meeting  with  the  king,  Vrishaparva, 
and  being  welcomed  by  him  they  rccovercvl 
from  fatigue,  and  tlien  tliey  related  (to  him) 
faithfully  and  fully  the  story  <d  their  stay  in 
the  mountains. 

8.  And  h^lin^f*  i)^p(Nly  spent  a  night  in 
that  ftacred  :h«rttiitiage  Iniqtieated  by  Um 


VANA    PARVA. 


257 


celestials  and  the  Maharshis,  those  warriors 
g'ladly  repaired  to  the  great  Jujube  tree 
for  a  sojourn  again. 

9.  Then  arriving  at  the  place  of  Nara- 
yana,  all  those  high-souled  men,  devoid  of 
sorrow,  began  to  dwell  there,  beholding  the 
beloved  lake  of  Kuvera,  frequented  by  the 
celestials  and  the  Siddhas. 

10.  (And)  seeing  that  lake,  those  sons  of 
Panllu,  the  best  of  all  men, — deviod  of  sor- 
row, began  to  sport  there,  (just)  as  the  sin- 
less Brahmana  sages  do  on  getting  a  habi- 
tation in  the  garden  of   Nandana. 

11.  Then  having  spent  a  month  happily 
at  Vadari,  all  those  heroes  gradually  pro- 
ceeded towards  the  country  of  Suvahu,  the 
king  of  the  Kiratas,  along  the  same  route  by 
which  they  had  come  (before). 

12.  Journeying  through  China,  Turaska, 
Darada  and  all  the  provinces  of  Kulinda, 
rich  in  heaps  of  jewels,  and  crossing  the  in- 
accessible Hymalayan  regions,  those  war- 
riors (at  length),  beheld  the  capital  of 
Suvahu. 

13.  Hearing  of  the  arrival  of  those  sons 
and  grandsons  of  kings  in  his  capital,  King 
Suvahu,  full  of  joy,  advanced  to  welcome 
them.  And  those  best  of  the  Kurus  also 
greeted  him. 

14.  Meeting  with  Kin^  Suvahu,  and 
joined  by  their  charioteers  with  Vishaka  at 
their  head,  by  all  their  attendant^  together 
with  Indrasena,  by  the  porters  and  by  the 
servants  of  the  kitchen, 

15.  They  spent  a  night  there  happily. 
Dismissing  Ghatatkacha  together  with  all 
his  attendants,  and  retaining  all  the  cha- 
rioteers and  the  cars,  they  then  proceeded 
towards  the  prince  of  mounUins  in  the 
neighbourhood  of  Jamuna. 

16 — 17.  And  having  found  in  that 
mountain — abounding  in  water  falls — whose 
orange  and  grey  coioured  pleteau  is  covered 
with  a  sheet  of  snow,  the  great  forest  (named) 
Vishakhayapa,  inhabited  by  boars  and  birds 
and  resembling  the  forest  of  Chitraratha, 
those  heroic  men  b^an  to  dwell  there. 
And  those  foremost  of  hunters,  the  Parthas 
lived  peacefully  in  that  forest  for  a  year. 

t8.  There,  in  a  mountain  cave,  Vriko- 
dara  coming  across  a  very  powerful  serpent 
distressed  with  hunger  and  terrible  like 
death  itself,  became  afflk:ted  at  heart  with 
sorrow  and  distraction. 

19.  (But)  Yudhisthira,  of  immeasurable 
prowess,  became  the  liberator  of  Vrikodara 
aird  extricated  him  from  the  gripe  of  the 
snake  which  coiled  round  his  whote  body. 

20.  And  when  the  twelvth  year  of  their 
forest  life  had  arrived,   those    descendants 

33 


of  the  Kurus,  blaiing  in  splendour,  engaged 
in  asceticism,  and  given  principally  to  the 
practiceof  archery,  leaving  that  forest  look-, 
ing  like  that  of  Chitraratha,  repaired 
gladly  towards  the  confines  of  the  desert. 
Thence  they  arrived  at  the  banks  of  the 
river  Saraswati  and  therefrom  dpsirous  of 
dwelling  there  repaired  to  the  Lake  Dvvaita- 
vana. 

22.  And  seeing  them  enter  Dwaitavana, 
the  inhabitants  of  that  place  engaged  in 
asceticism,  restraining  their  passions,  practi- 
sing purity,  and  fervid  devotion  and  living 
on  (foods)  crushed  with  stone,  approached 
them  with  grass  mats  and  water  vessels  (in 
their  hands  for  their  receptfon). 

23.  The  banks  of  the  river  Saraswati 
were  adorned  with  the  holy  fig,  the  Rudra- 
ksha,  the  cane,  the  jujube,  the  catechu,  the 
Sjrisa,  the  Bel,  the  Inguda,  the  Pilu,  the 
Sami  and  the  Karira  tree. 

24.  Wandering  joyfully  by  the  Saras- 
wati,  beloved  by  the  Yakshas,  the  Gan- 
dharvas  and  the  Maharshis,  and  looking  like 
the  abode  of*'  the  celestials,  those  sons  of 
king  lived  there  happily. 

Thus  ends  the  hundred  and  seventy- 
seventh  chapter,  the  return  to  the  region  of 
Dwaitavana,  in  the  A j agar  a  of  the  Vana. 
Parva. 


CHAPTER    CLXXvni. 
(AJAGARA     PARV  A)^Continued. 

Janamejaya  said  :— 

I.  O  sage,  why  did  the  terribly  powerful 
Bhima  endued  with  the  strength  of  ten 
thousand  elephants  entertain  such  a  dread- 
ful fear  of  that  snake  I 

2 — ^4-  That  tormentor  of  foes,  who  in  a 
defiant  spirit  challanged  even  the  son  of 
Pulastya,  the  dispenser  of  wealth,  to  a  single 
combat  and  who  encountering  the  Yakshas 
and  the  Rakshasas  at  the  lotus  lake  <of  Ku- 
vera) dostroyed  them  (wholesale)  has  been 
described  by  you  as  seized  with  fear  and 
dismay.  All  this  I  am  desirous  of  hearing  ; 
great  indeed  is  my  curiosity. 

Vaishampayana  said  :— 

5.  Vrikodara  wandering  at  pleasure 
armed  with  (his)  bow  and  sword,  beheld 
that  delightful  forest  frequented  by  the 
celestials  and  the  Gondharvas. 

6.  He  then  viewed  those  auspiciaud 
regions  on  the  Hymalayan  ntountains— 
frequented  by  the  Devarshis  and  tho  Sid« 
dhas,  inhabited  by  the  Apsaras, 


258 


mahabharata. 


7.  Ringing  here  and  there  with  the  re- 
joicing of  the  Chakara,  Upachakara,  Jivaji- 
vaka,  Kokila  (cuckoo),  and  Vringaraja 
birds, 

8.  And  abounding  in  numerous  shady 
trees,  always  bearing  fruits  and  flowers, 
soft  owing  to  contact  with  snow,  and  grate- 
ful  to  the  mind  and  eye. 

9.  He  viewed  also  mountain  streamlets 
containing  waters  (white  and  cold)  like 
snow,  (sparkling  and  transparent)  like  the 
gem  Vaidurja  (lapis  lazuli;,  and  swarmed 
^ith  ducks  and  Karandavas. 

10.  He  also  saw  fdrests  of  Devadaru 
(pine)  trees  looking  like  a  net  for  the 
clouds,  and  also  'Cunga  and  Kaliyaka  forests 
interspersed  with  yellow  sandal  trees. 

11.  And  that  exceedingly  powerful 
(Pandava),  wandering  in  the  level  and  dry 
tracts  of  the  mountain  in  pursuit  of  the 
game,  pierced  them  with  unvenomed  darts. 

12.  In  that  forest  the  renowned  Bhima- 
sena  of  great  prowess  and  endued  with  the 
strength  of  a  hundred  elephants,  killed 
(man>)  dreadful  wild  boars  simply  by  brute 
force. 

13 — 14.  And  the  terribly -powerful  Bhima 
of  mighty  arms,  possessed  of  the  strength 
of  one  hundred  elephants,  and  capable  of 
encountering  an  equal  number  of  men,  and 
of  mighty  prowess,  and  strong  as  the  lion 
or  the  tiger,  killed  in  that  forest  many  deer, 
'  boars  and  buffaloes. 

15.  (And  he)  uprooted  and  broke  the 
trees  with  great  violence,  making  the  earth, 
the  forests,  and  the  neighbouring  places  re- 
sound. 

16 — 18.  (And)  the  ever-proud  and  fear- 
Jess  Bhimasena  not  subject  to  decrepitude, 
crushing  the  summits  of  mountains,  shout- 
ing, felling  down  the  trees,  filling  the  earth 
with  his  vociferations,  striking  his  arms, 
uttering  loud  shouts,  and  clapping  his  hands, 
roamed  about  in  the  woods  with  great  vio- 
lence again  and  again.  Mighty  elephants 
and  powerful  lions, 

19.  Terrified  by  the  yells  of  Bhimasena, 
left  their  lairs  through  fear.  At  some  places 
running,  some  sitting  and  at  others  resting, 

20—22.  (He),  desirious  of  bagging 
games,  wandered  about  fearlessly  in  that 
awfully  terrible  forest.  And  in  that  forest, 
the  exceedingly  powerful  Bhimasena,  valiant 
and  strong  as  the  tiger,  roamed  on  foot  like 
the  dwellers  of  woods.  And  the  highly  en- 
ergetic and  exceedingly  powerful  (Bhima- 
sena), entering  into  that  great  forest,  sent 
forth  strange  yells  terrifying  all  the  crea- 
tures.  Then  serpents,  friglnened  at  the 
shouts  of  Bhimasena,  hid  themselves  in  the 
caves. 


23.  (But  he)  overtaken  them  with  speed, 
leisurely  pursued  them.  Then  the  higlUy 
powerful  Bhimasena,  resembling  the  lord  oi 
the  gods, 

24.  Saw  a  terrible-looking  serpent  of 
huge  shape  lie  in  a  mountain  fastness,  cover- 
ing the  entire  cave  with  its  body. 

25.  Its  gigantic  frame  was  stretched  out 
like  a  mountain  ;  and  it  was  possessed  of 
enormous  strength.  Its  skin  was  speckled 
with  many  spots  and  its  colour  was  yellow. 

26.  It  had  a  mouth  wide  as  a  cave  and 
furnished  with  four  teeth ;  its  eyes  were 
copper-coloured  and  glaring,  and  it  con- 
stantly licked  the  corners  of  its  mouth. 

27.  It  was  a  terror  to  all  creatures,  and 
it  looked  like  the  (grim)  destroyer  ;  and  by 
the  hissing  noise  of  its  breath  it  seemed  to 
reprimand  (the  intruder). 

28.  Seeing  that,  Bhima  got  so  near  to 
him,  that  goat -devouring  serpent  suddenly 
seized  him  forcibly  into  the  gripe  of  its  two 
arms. 

29.  And  in  consequence  of  the  boon 
which  the  serpent  had  received,  as  soon  as 
Bhimasena's  body  came  in  contact  with  that 
of  the  serpent,  he  lost  his  senses. 

30.  The  strength  of  Bhimasena's  arms, 
which  by  far  the  most  exceeded  that  of 
others,  was  equal  to  the  might  of  ten  thou- 
sand elephants. 

31.  Thus  subdued  by  the  snake,  even 
that  energetic  man  trembled  slowly  and  was 
unable  to  make  any  effort  (to  extricate  him- 
self). 

32.  And  sei/ed  in  the  gripe  (of  the  ser- 
pent) and  charmed  by  the  boon  it  had  re- 
ceived, the  leonine-shouK-iered  and  mighty 
armed  (Bhima)  lost  his  strength. 

33.  That  hero  tried  his  very  best  to  ex- 
tricate himself,  but  in  no  way  succeeded  in 
overpowering  it. 

Thus  ends  the  hundred  and  sevtnty 
eighth  chapter ^  the  seisure  of  Bhimasena 
by  the  serpent t  in  the  Ajagara  of  the  Vana 
Parr  a. 


CHAPTER    CLXXIX. 
(AJ.\GARA    PARVA)— Cow/iwMfi. 

7ai8hampayai>a  said:— 

1.  The  energetic  Bhimasena  being  thus 
overpowered  by  the  serpent  began  to  pon- 
der on  the  mighty  and  wonderful  strength 
of  the  snake. 

2.  And  he  said  to  that  mighty  snake  "O 
best  of  serpents,  O  snake,  kindly  tell  me  who 

l  you  are  and  what  you  will  do  with  me. 


VANA  PARVA. 


259 


3.  I  am  ihe  Pandava,  Bhimasena,  and 
the  younger  brother  to  Dharmaraja.  How 
b  it  that  I,  who  am  possessed  of  the  strength 
of  ten  thousand  elephants,  have  been 
brought  under  your  power  ? 

|.  I  have  in  battle  slain  countless  lions, 
Hons  having  manes,  tigers,  buffaloes,  and 
elephants  all  assembled  together. 

5.  O  excellent  of  serpents,  even  the  ex- 
ceedingly powerful  Rakshasas,  Pishachas, 
and  Pannagas  cannot  endure  the  force  of 
my  arms. 

6.  Is  it  by  virtue  of  any  science  or  by  that 
o£  any  boon  conferred  on  you  that  you  have 
been  able  tp  overpower  me  inspite  of  my 
exertions? 

7  -  Now  it  appears- to  my  mind  that  the 
strength  of  men  is  fruitless,  since,  O  serpent, 
you  have  overmastered  my  great  strength." 

8.  When  the  heroic  Bhima  of  great 
achie\'ements  was  saying  all  this,  the  serpent 
seized  him,  and  coiled  him  all  round  with  its 
gigantic  body. 

9.  Having  thus  overpowered  that  one 
o€  mighty  arms,  and  then  liberated  his 
plump  hands  the  serpent  said  these  words. 

lo"  O  mighty  armed  being,  I  have  been 
hungry  for  a  long  time.  It  is  to  my  good  for- 
tune, therefore,  that  you  have  been  to-day, 
destined  by  the  god  for  my  food  ;  for  life  is 
dear  to  all  corporeal  beings. 

11.  O  tormentor  of  foes,  it  should  be 
surely  narrated  by  me  to-day  how  have  I 
worn  this  snake-shape.  Listen,  O  virtuous 
being. 

12.  I  have  been  brought  down  to  this 
state  on  account  of  the  anger  of  the  Maha- 
rshfs,  now  desirous  of  expiating  the  curse  I 
shall  relate  to  3rou  all  about  it. 

1  J.  It  is  known  (to  evervbod) )  that  there 
was  a  rmal  sage,  named  Nahusha,  and  you 
too,  no  doubt  have  heard  of  him.  He  was 
the  ancestor  of  your  forefathers,  the  son  of 
Ayu  and  the  pepetuator  of  his  race. 

14^  I  am  he.  Owing  to  my  disregard  for 
the  Brahmanas  I  have  fallen  into  this  plight 
bjr  the  curse  of  Agastya.  Now  behold  my 
f^ed  wretchedness. 

15  Though  -you  arc  my  descendant, 
exceedingly  handsome,  and  therefore  should 
not  be  killed  by  me,  yet  I  will  eat  you  up 
to-day. 

16  O  the  best  of  mortals,  whether  it  be 
a  cow  or  a  buffalo,  whatever  comes  within 
my  reach  during  the  sixth  part^f  the  day, 
cannot  escape  (from  me). 

17.  O  the  best  of  the  Kurus,  j'ou  hare 
been  m^erpowercd  not  by  the  strength  of  an 
animal  of  a  lower  order,  but  by  virtue  of 
the  boon  that  it  received. 


18.  When  I  was  rapidly  falling  (down  on 
earth)  from  the  throne  of  Sakra,  placed  in 
front  of  the  palace,  I  besought  the  divine 
and  excellent  sage  (Agastya)  to  free  me 
from  the  curse. 

19.  (At  which)  that  energetic  sage,  filled 
with  pity,  replied  to  me  "you  will  get  rid  of 
it  after  the  expiration  some  ^ime." 

20.  I  then  fell  down  to  the  earth,  but 
my  memory  did  not  fail  me.  Therefore  do 
I  still  remember  the  past,  however  ancierrt  it 
might  be.  • 

21.  That  sage  (Agastaya)  told  me  also 
however  conversant  with  the  relation  sub- 
sisting between  the  soul  and  the  Supreme 
being  shall  be  able  to  answer  your 
questions    shall    free  you,  from  the  curse. 

22.  And.  O  king,  beings  stronger  than 
yourself  if  seized  by  you,  shall  instantly  lose 
their  strength." 

23.  I  heard  all  these  words  of  those  kind- 
hearted  sages  who  conceived  an  attachment 
towards  me.  (And)  those  twice-born  ones 
then  vanished. 

24.  (Thenceforth)  I,  who  had  committed 
numerous  reprehensible  acts,  having  become 
a  serpent.  O  highly  resplendent  being,  have 
been  dwelling  in  filthy  hell  (anxiously)  awai- 
ting (the  time  of  the  expiration  of  ray 
curse). 

25.  Then  the  mighty-armed  Bhimasena 
said  to  the  snake  "O  highly-energetic  crea- 
ture, I  am  neither  angry  nor  do  I  blame 
myself, 

26.  Because  man  has  sometimes  tlic 
power  of,  and  sometimes  becomes  powerless 
in  bringing  or  destroying  happiness  or  sor- 
row. None  should  on  that  account,  distress 
his  mind. 

27.  Who  can  rise  superior  to  Destiny  by 
self-exertion  7  I  think  Destiny  is  supreme 
and  self-exertion  fruitless. 

28.  For,  behold,  struck  by  (the  perver- 
sity of)  Destiny  I  have  to-day  lost  the 
strength  of  my  arms  and  been  reduced 
to  this  condition  for  no  evident  cause. 

29.  But  this  day  I  do  not  so  much  grieve 
for  my  dea^  as  for  my  brothers,  who  have 
been  driven  from  their  kingdom  into  exile  in 
the  forest. 

30.  This  Hymatiay^n  (mountain)  is  in- 
accessible and  full  of  the  Yakshas  and  the 
Rakshasas.  Here  looking  about  for  me 
they  will  be  dejected  and  crest  fallen. 

31.  Hearing  of  my  death  they  will  frive 
up  all  exertions  (for  the  recovery  of  their 
kingdom).  (For),  it  was  I,  who,  eager  for 
the  recovery  of  our  kingdom,  incited  iho«?c 
pious  ones,  by  harsh  words  (to  make  exer- 
tions to  regain  it), 


2&0 


MAHABAHRATiL 


32.  Or,  (it  may  be)  that  Arjuna.  (alpne) 
will  not  grieve  (for  me)  ;  because  he  is  in- 
telligent, versed  ih  (the  science  of)  all  wea- 
pons and  unconquerable  by  the  gods,  the 
Gandharvas  and  the  Rakshasas, 

33 — 34.  Not  to  speak  of  the  son  of 
Dhritarashtra,  that  deceitful  gambler,  des- 
pised by  all  men,  and  full  of  arrogance  and 
ignorance,  he  (Aryuna)  of  mighty  arms 
and  endued  with  exceeding  prowess  is  alone 
no  doubt,  capable  of  tearing  the  lord 
of  the  celestials  from  his  throne. 

35.  And  I  mourn  "for  my  poor  mother 
fond  of  hef  children,  who  is  always  desirous 
of  our  greatness  superior  to  that  ever  attain- 
ed by  our  enemies. 

36.  And,  O  serpent,  will  all  the  hopes 
and  desires  that  hapless  woman  has  in  me 
prove  fruitless  on  account  of  my  death  7 

37.  And  the  twins,  Nakula  and  Sahadeva, 
ever  proud  of  (my)  manliness,  and  always 
protected  by  tl^  prowess  of  my  arms,  and 
who  ever  follow  (roe)  their  kn-d, 

38.  Will,  at  my  death,  be  dispirited,  de- 
prived of  strength  and  energy,  and  smitten 
l^ith    sorrow.  '  This    is    what    1    think    of 


now. 


>i 


39.  In  this  strain  Vrikodara  gave  vent  to 
his  grief  profusely.  But  being  coiled  by  the 
body  of  the  snake  could  not  make  any  exer- 
tions (to  extricate  himself  from  its  folds.) 

40.  On  the  other  hand,  Yudhisthira,  the 
S'm  of  Kunti,  beholding  and  thinking  of  ter- 
rible ill  omens  became  uneasy. 

41.  Alarmed  at  beholding  the  points  all 
dblaze,  Jackals,  stationing  themselves  in 
the  right  of  that  hermitage,  began  to  send 
forth  dreadful  and  inauspicious  howls. 

42.  And  facing  the  sun,  the  ugly  and 
dreadful-looking  Vartika,  having  only  one 
leg,  one  eye  and  one  wing,  was  seen  to 
vomit  blood, 

43.  And  drawing  in  (volumes  of^  grifts  the 
wind  began  to  blow  dryly  and  furiously.  In 
the  right  all  the  birds  and  beasts  began  to 
bewail. 

44.  And  at  the  back  the  black-crows 
dried  "go,  go."  And  his  (Yudhisthira's) 
fight  hand  began  to  tremble  constantly  j 

45.  And  his  heart  and  left  leg  beean  to 
twitch,  and  his  left  eye  auguring  evils,  began 
to  contract. 

46.  And,  O  Bharata,  the  intelligent 
Dharmaraja  apprehending  some  imminent 
danger  asked  Draupadi  "where  is  Bkim^"? 

47.  The  daughter  of  panchala  answered 
"Vrikodara  has  been  loYig  out.*'  Then 
he  of  mighty  arms,  accompanied  by  Dhouma 
Icfi  (the  place), 


48.  After  having  given  instructions  to 
Dhananjaya  for  the  protection  of  Draupadt, 
and  havmg  directed  Nakula  and  Sahadeva 
to  take  care  of  the  Brahmanas. 

49.  Then  the  royal  son  of  Kunti  left  thai 
hermitage  and  tracing  his  (Bhima's)  foot 
prints  be^an  to  search  about  for  Bhtmasena 
in  that  mighty   forest. 

50.  In  the  west  he  found  many  powerful 
leaders  of  elephant-(killed)'  and  saw  the 
ground  impressed  with  Bhima's  (foot) 
prints. 

51.  Then  beholding  many  thousands  of 
deer  and  hundreds  of  lions  lying  (dead)  in 
that  forest,  the  king  became  aware  of  hb 
(Bhima's)  route. 

52.  And  he  behold  numerous  trees 
broken  by  the  wind, 'caused  by  Bhima's 
thighs,  lying  scattered  on  the  way  as  that 
hero  of  fleet  as  the  wind  pursued  the  game. 

33.  And  following  those  marks  he  arri- 
ved at  a  brackish  inaccessible,  rough  and 
dangerous  place  full  of  dry  winds  and 
leafless  trees,  covered  with  thorny  plants 
and  abounding  in  gravels,  stumps  and 
bushes :  and  there  in  a  mountain  cave 
he  discovered  his  younger  brother  (lying) 
stupified  in  the  folds  of  that  best  of  snakes. 

Thus  ends  the  hundred  and  seventy  ninth 
chapter^  the  discovery  of  Bhima  by  Kn- 
dhisthira,  in  the  Afagara  of  the  Vans 
Parva, 


CHAPTER    CLXXX. 
(AJAGARA  PARV Ay-ConttHued. 

VaisliampaTazia  said  :— 

1.  The  intellectual  Yudhisthira,  behokl- 
ing  his  dear  brother  coiled  by  the  body  of 
the  snake  addressed  him  thus. 

2.  "  O  son  of  Kunti,  how  have  you  met 
with  this  disaster?  And  who  is  this  best 
of  serpents  endued  with  a  body  (huge)  as  a 
mountain. 

3.  Beholding  his  elder  brother  Dhar- 
maraja, he  i>arrated  to  him  fully  as  to  how 
he  came  into  the  clutches  of  the  serpent. 

Bhimasena  said:— 

4.  'O  worshipful  brother,  this  powerful 
(serpent)  has  caught  me  for  his  food.  He 
is  the  royal  sage  Nahushf  living  in  the 
serpent-shape. 

Yudhisthira  said  :— 

5.  O  long — lived  serpent.  (kind)>)  liberate 
my  exceedingly  powerful  brotlier.  Wc  wiD 
give  you  some  other  food  to  batisfy  ^'our 
hunger,  • 


VANA    PARVA. 


261 


The  unake  replied  :— 

6.  Having  come  to  my  mouth,  I  have 
got  this  son  of  a  king  for  my  food.  Do 
leave  this* place.  You  ought  not  to  remain 
here.     For,  (if  do)  I  will  eat  you  to-morrow. 

7.  O  mighty-armed  child, ft  is  (so)  ordain- 
ed that  he  who  will  step  into  my  jurisdiction, 
shall  become  my  food.  You  are  also  in  my 
jurisdiction. 

8.  After  a  long  period  (of  abstinence) 
I  have  got  this  your  younger  brother  for  my 
food.  1  will  ROt  (therefore)  release  him. 
Nor  do  i  want  any  other  meal. 

TrndliiatUra  said  :— 

9.  O  serpent,  Yudhisthtra  asks  you  to 
tell  (him)  truly  whether  you  are  a  god  or  a 
demon  or  a  uraga.  What  have  you  seized 
Bhimasena  for  7 

I  a.  O  snake,  by  obtaining  or  knowing 
what  will  you  be  satisfied  ?  What  food 
shall  I  provide  for  you?  Under  what 
conditions  will  you  let  him  off  7 

The  anake  replied  :— 

11.  O  sinless  being,  O  monarch,  I  was 
thy  ancestor,  the  son  of  Ayu,  and  fifth  in 
descent  from  Soma  and  was  known  by  the 
name  of  king  Nahusha. 

12.  By  sacrificeft,  asceticism,  study  of  the 
Vedas,  self-control  and  prowess  I  easily 
gained  mastery  over  the  three  worlds. 

13.  Having  attained  to  such  an  eminence 
I  was  elated  with  pride.  Thousands  of 
Brahmanas  carried  my  palanquin. 

14.  Intoxicated  with  the  drink  of  profl- 
pery  I  then  insulted  the  twice-born  ones; 
and  was,  (thereiore),  O  monarch,  brought  to 
this  (miserable)  plight  by  Agastaya, 

15.  But,  O  Pandava,  even  till  now  I 
have  not  lost  my  memory.  And  it  is  by 
the  grace  of  the  high-soul^d  Agastaya, 

16.  That  I  have  got  your  younger 
brother  in  the  sixth  portion  of  the  clay,  for 
my  meal.  I  will  neither  release  him  nor  do 
1  want  any  other  (food). 

17.  But  if  to-day  you  answer  the  questions 
put  by  me,  I  will  then  libefate  your  brother 
Vrikadara. 

Yudhisthira  said:— 

18.  Ask  (me),  O  serpent  whatever  you 
like.  Iq  order  to  cause  your  satisfaction  I 
shall,  if  I  can,  answer  your  questions. 

19.  You  are  no  doubt  aw^r^  what  ought 
to  be  known  by  the  Brahmanas.  Therefore, 
O  king  of  snakes,  on  healing  your  words  I 
shall  answer  ihciu. 


The  snake  said :~ 

20.  O  king,  whom  can  we  call  a  Bcah- 
mana,  and  O  Yudhisthira,  what  is  it  that 
ought  to  be  known  7  From  what  you  hava 
said  I  deem  you  to  be  endowed  with  very 
high  intelligence. 

Yndhistliira  said  :— 

21.  O  monarch  of  snakes,  it  is  said  that 
he  is  a  Brahmana  in  whom  are  found  (th« 
qualities  of)  truthfulness,  charity,  for- 
giveness, good  conduct,  benevolence,  as- 
ceticism and  merry. 

22.  And,  O  serpent,  that  which  ought 
to  be  known  is  the  Supreme  Brahma 
(universal  soul)  devoid'  of  (the  feelings  of) 
pleasure  and  pain — and  attaining  access  to 
which  creatures  are  past  all  niisery. 

The  serpent  said  :— 

23.  O  Yudhisthira,  even  in  the  Sudras 
are  found  truthfulness,  charity,  forgiveness, 
benevolence,  mercy,  kindness,  and 
knowledge  of  the  Vada  which  promotes  the 
welfare  of  the  four  orders,  which  is  true 
and  which  is  the  guide  in  religious  matters. 

24.  And,  O  king  of  men,  that  which  is  to 
be  known  is  asserted  by  3'ou  as  devoid  of 
pleasure  and  pain  ;  but  I  do  not  find  any 
such  thing  in  which  these  feelings  are 
absent. 

Yudhisthira  said : 

25.  The  Sudra  in  whom  these  charac- 
teristics are  present  is  no  Sudra  (i.  e,)  some- 
thing higher,  a  Brahmna,  and  the  Brahmana 
in  whom  these  are  wanting  is  no  Brahmana 
at  all  (f  e)  a  Sudra. 

26.  And,  O  serpent,  it  is  asserted  that  he 
who  is  distinguished  by  these  qualities  is -a 
Brahmana.  and  he  who  does  not  possess 
them  is  a  Sudra. 

27.  Again,  as  regards  your  remark  that 
the  object^  to  be  known  does  not  exist, 
for,  nothing  that  is  devoid  of  these  (feeling^ 
of  pleasure  and  pain  can  have  any 
existence. 

28.  It  seems  (at  indeed  first  sight)  that 
existence  is  impossible  withtkit  these 
(feelings).  But  as  cold  is  characterised  by 
an  absence  of  heat,  and  heat  cold, 

29.  So  can  not  there  exist  an  object 
characterised  by  the  absence  of  both  these 
feelings  (of  pleasure  and  pain)  !  O  Ser- 
pent, this  is  my  opinion  :  wHa^  4o  you 
say  7 

The  serpent  said  :— 

30.  If,  O  monarch,  as  you  assert,  a 
Brcihmana  ib  recognibed  by  certain   virtue^i 


252 


MAHABtlARATA 


then,  O  long  lived  one,  the  distinction  of 
castes  is  to  no  purpuse  so  long  as  he  does 
not   poss  SS9  these  qualities. 

Yndliistlnra  said  :— 

31.  O  highly  intelli|[^ent  and  mighty 
sn;)ke,  I  think,  here  in  this  world  it  is  very 
difficult  to  ascertain  one*s  caste  on  account 
of  promiscuous  intercourse  of  all  the 
orders. 

.  32.  Men  of  all  the  four  orders  are  with- 
out restriction  constantly  begetting  children 
on  women  of  all  tlie  castes.  And  speech* 
cohabitation,  birth  and  death  of  men  of  all 
the  orders  are  similar  in  all  respects. 

33.  The  proof  of  this,  i.e.  the  difficulty  of 
ascertaining  one's  caste  is  found  in  such 
expression^,  made  use  of  by  the  Rishis, 
as  "whatever  caste  may  belong  to,  we 
celebrate  the  sacrifice.*' 

34.  It  is,  on  this  account,  that  the  wise 
have  asserted  that  the  character  b  the 
chief,  and  needful  thing. 

34.  The  natal  ceremony  of  a  male  person 
is  performed  even  t>efore  the  severance  of 
the  navel  chord.  .On  that  occasion  his 
mother  is  designated  Savitri  and  his  father 
Acfiarya'  (priest). 

35.  Before  initiation  into  the  Vedas  every 
man  is  regarded  as  a  Sudra.  There  being 
a  difference  of  opinion  on  the  point 
Sayambhuba  Manu  has  laid  down, 

36.  That  if  having  gone  through  the 
purifactory  rites  (as  laid  down  in  the  vedas) 
the  first  three  ordes  do  not  regulate  their 
conduct,  according  to  them,  in  that  case,  O 
mightiest  of  serpents,  the  mixed  castes 
should  be  considered  as  superior  to  them. 

37.  O  g^eat  Snake,  O  excellent  Serpent, 
I  have  ere  now  designated  him  as  a 
Brahmana  who  observes  the  principles  of 
good  behaviour. 

The  Snake  said  :— 

38.  O  Yudhisthira,  I  have  listened  to 
3'our  words.  You  are  acquainted  with  what 
ought  to  be  known.  (Therefore)  how  can 
I  (now)  devour  your  brother  Vrikodara  ? 

Thus  ends  the  hundred  and  eightieth 
chapter,  the  colloquy  between  Yudhisthira 
ana  the  Snake  in  the  Ajagara  of  the  Vana 
Parva. 


Vedangas,  that  I  should  IQce  you  wifl  M 
me,  by  what  (sorts  of)  acts  men  can  obt^un 
heaven. 


CHAPTER     CLXXXI. 
(AJAGARA  PARVA)— roif/inttfi/. 

Tndhisthira  said  :— 

I.     (O  Serpent),  in  this  world,  you  are  so 
superiorly   versed  in  the  Vedas  and    the 


The  Serpent  said  :— 

2.  In  my  opinion,  O  Bharata«  by  bes- 
towal ci  alms  on  deserving  objects,  endear- 
ing words,  truthfulness,  aud  unenvious- 
ness     one    can  have  access  to  heaven. 

Yudhisthira  said  :— 

3.  O  Snake,  between  benevolence  and 
truthfulness,  which  is  more  praiseworthy  T 
And  tell  me  as  r^[ards  unenviousness  and 
good  behaviour  which  is  the  more  and  wfiich 
is  the  less  important. 

The  Snake  replied  :— 

4.  The  superiority  or  inferiority  among 
charity,  truthfulness,  forbearance  from 
malice  and  sweet  speech  is  estimated  at  by 
the  benefit  whk:h  each  of  th^  teiKis  U> 
produce. 

5.  Sometimes  truthfulness  is  considered 
superior  to  some  charitable  arts.  And,  O 
king  of  kings,  sometimes  charity  is  deemed 
more  praiseworthy  than  true  speech. 

6.  And  similarly,  O  lord  of  the  earth, 
O  mighty  monarch,  abstenance  from  malice 
is  (sometimes)  deemed  superior  to  sweet 
speech  and  vice  versa. 

7.  Thus,  O  monarch,  (their  superority 
or  inferiority)  depends  on  their  utility.  Now 
if  you  have  anything  more  to  ask,  ^>eak 
out,  and  I  shall  solve  your  doubts. 

8.  (Kindly)  tell  me  O  Serpent,  how  the 
access  of  a  disembodied  bemg  to  hea\'en* 
how  his  enjoyment  of  the  rewards  and 
endurance  ot  the  punishment  consequent  on 
its  acts,  and  how  its  preception  through  the 
senses,  can  be  conceived. 

The  Snake  replied  :— 

9.  O  king,  on  accotmt  of  their  own 
(meritorious  or  evil)  acts  men  arc  seen  to 
attain  one  of  the  three  conditions  of  re- 
birth as  men,  heavenly  existence  or  bir^ 
among  the  lower  animals. 

10.  By  charity,  unenviousness,  absence 
of  slothful  ness  and  by  self-exertion  one  goes 
to  heaven  from  this  stage  of  men. 

11.  (But)  by  (Contrary  acts,  O  king  of 
kings,  one  is  either  re-bom  among  men  or 
among  lower  animals.    (Therefore)  O  cfaild^ 

it  is  particularly  laid  in  this  subject, 

•  * 

1 2.  That  he  who  is  subject  to  lust,  anger 
malice  and  temptations,  being  degraded 
from  the  human  state  again  takes  hb  birth 
among  the  lov^xr  animals, 


VANA   PARVA. 


263 


13.  And  as  is  laid  down  in  the  Vedas,  gets 
rid  of  the  existence  among  the  lower  animals 
in  order  to  attain  the  human  state  again. 
And  cows,  cattle,  and  horses  and  other 
animals  are  (even  sometimes)  seen  to  attain 
to  divine  life. 

14.  O  child,  such  is  the  transmigration 
of  a  creature  according  to  his  (good  or  evil) 
actions.  But  he  that  is  wise  reposes  his 
soul  in  the  everlasting  Spirit. 

15.  The  embodied  spirit  enchained  by 
Fate  and  enjoying  the  pleasure  or  suffering 
the  pain  consequent  on  its  acts,  takes  birth 
repeatedly.  But  he  that  has  lost  touch  of 
his  action  is  conscious  of  the  destiny  of  all 
bom  creatures. 

YudMsthira  said  :— 

16.  Tell  me,  O  Serpent,  truly  and  with- 
out hurry  how  [the  spirit  (parted  from  the 
corporeal  frame)  becomes  cognisant  of 
sound,  touch,  form,  smell  and  taste. 

17.  And,  O  high-minded  being,  do  you 
not  simultaneously  feel  the  sensations  of 
touch,  taste,  etc.,  by  means  of  the  senses  ? 
O  best  of  Snakes,  (kindly)  answer  all  these 
questions  of  mine. 

The  Snake  replied  — 

18.  O  long'-Iived  being,  the  thing  termed 
Atman  taking  refuge  in  a  physical  frame 
and  maniiesting  itself  through  •the  organs 
of  sense,  enjoys  properly  the  perceptible 
objects. 

19.  O  the  best  of  the  Bhiratas,  know 
that  the  senses,  the  mind  and  the  intellect 
assisting  the  soul  in  its  enjoyment  of  the 
perceptible  objects  are  called  Karanas. 

20.  O  my  child,  the  soul  moving  out  of 
Its  proper  place  and  assisted  by  the  mind 
acting  through  the  organs  of  sense — the  re- 
ceipiants  of  all  sensations — gradually  per- 
ceives all  the  sensible  objects. 

21.  O  the  most  exalted  of  men  the  mind 
of  creatures  is  the  cause  of  all  percep- 
tions ;  and  therefore  it  cannot  at  one  and 
the  same  time  perceive  a  plurality  of  objects. 

22.  The  Soul,  O  the  most  valiant  of 
mortals  stationing  itself  between  the  eye 
brows,  sends  the  high  and  the  low  intellect 
to  different  objects  (of  sense). 

23.  O  best  of  kings,  knowledge  which 
the  yogis  derive  from  the  operation  of  in- 
telligence, manifests  the  action  of  the  Soul. 

TudMsthira  said  -*— 

24.  Tell  me  the  (kindly)  the  prominent 
characteristics  of  the  mind  and  the  in- 
tellect (respectively)  ;  (because)  the  know- 
ledge (of  their  functions)  is  said  to  be  the 


principal    requirements    of   those   conver- 
sant with  the  Supreme  being. 

The  Snake  answered  :— 

25.  Through  cloudiness  of  understanding 
the  soul  becomes  subject  to  intellect.  For 
this  reason,  though  it  (intellect)  is  known 
to  be  shbordinate  to  the  sone,  it  guides  th« 
latter. 

26.  llie  intellect  is  called  into  existence 
by  acts  of  perception  ;  (but)  the  mind  exists 
of  itself ;  and  the  mind  and  not  the  intellect, 
has  the  power  of  causing  the  sensations  of 
pleasure  and  pain. 

27.  O  my  child,  these  are  the  points  of 
distinction  between  the  mind  and  the  m- 
lellect  you  are  also  conversant  with  this 
subject.  What  do  you  say  ? 

Tudhisthira  said : — 

28.  O  the  best  of  those  endowed  with 
intelligence,  you  have  a  superb  intellect. 
Why  (then)  do  you  ask  me  this  question, 
when  you  are  well  acquainted  with  all  that 
should  be  known. 

29.  I  am  at  a  great  loss  to  understand 
how  you  became  subject  to  illusion  who 
performed  excellent  deeds  and  obtained  an 
abode  in  heaven. 

The  Serpent  said  :— 

30.  Even  a  highly  intellectual  and  wise 
man  is  inflated  with  prosperity.  And  in 
my  opinion  those  that  are  given  to  luxury 
lose  tneir  sense. 

31.  So,  O  Yudhisthira,  I  too,  intoxicat- 
ed with  the  drink  of  prosperity,  have  fallen 
into  thb  degraded  state  and  then  having 
recovered  my  reason  am  addressing 
you  thus. 

32.  O  tormentor  of  foes.  O  mighty 
monarch,  you  have  rendered  me  a  good 
service.  And  by  conversing  with  your 
pious  self  1  haveibeen  freed  from  this  dread- 
ful curse. 

33.  In  days  of  yore  when  mounted  on  a 
celestial  chariot  I  used  to  range  through 
the  heavens,  elated  with  pride,  I  thought 
of  notning  else. 

34.  The  Brahmarshis,  the  celestials,  the 
Gandharvas,  the  Yakshas,  the  Rakshasas, 
the  Pannagas  and  all  the  inhabitants  of  the 
three  worlds  had  to  pay  me  taxes. 

35.  Such,  O  king,    was    the    mysmeric 

r>wer  of  my  eyes,  that  all  whatever  creature 
cast  ray  looks,    I    instantly    withdrew    all 
his  energy. 

36.  Thousands  of  Brahmarshis  were 
engaged  in  drawing  my    palanquin.    Ai«d 


364 


MAMABIIARATA. 


0  king,  this  sin  on  my  part  brought  about 
my  fall  from  my  exalted  position. 

37.  One  day  when  the  sage  Agastaya 
was  drawing  my  palanquin  my  feet  touched 
his  body.  I'hereupon  Agastaya  cursed  me 
in  anger  saying  "ruin  overtake  you ;  do 
you  turn  into  a  snake.  " 

38.  Thus     deprived    of    my    prosperity 

1  fell  down  from  that  conveyance.  And  in 
the  course  of  my  fall  I  found  myseh  tur- 
ned into  a  snake  with  my  head  downwards. 
(Then)  I  besought  that  Brahmana  *' Kindly 
free  me  from  this  curse. 

39.  O  divine  sage,  graciously  pardon 
me  (because)  I  have  been  mad  through 
pride.  Thereupon,  he,  moved  with  piiy 
addressod  me  while  I  was  falling  down, 
thus : — 

40.  Yudhisthira,  the  best  of  the  virtuous 
will  liberate  you  from  this  curse.  And  O 
Monarch,  when  this  horrible  sin  of  pride 
(in  you), 

41.  Will  come  to  an  end,  you  will  enjoy 
the  fruits  of  your  virtue.  "  1  was  then  loat 
in  wonder  on  beholding  the  strength  of  his 
asceticism. 

42.  And  it  is  for  that  reason  that  I  have' 
put    to    you    thebe     questions    relating    to 
Brahma  and  the  Brahinanai.    Truiiiuiinesi, 
self-control,  asceticism,  benovolence,  uncnvi- 
ousness  and  adhereiu:e  to  virtue, 

43.  O  king,  and  not  race  nor  (illustrious) 
family,  are  the  means  by  which  persons 
must  attain  saliation.  May  your  younger 
brother  Bhimasena  be  all  hail;  and  O  mighty 
monarch,  may  you  t>e  happy.  1  shall  now 
go  to  heaven  again. 

Vaishampayana  said  :— 

44.  Having  said  this,  the  king  Nahusha 
frying  up  his  snake  shape  and  assuming  his 
cdesual  t>ody  returned  to  heaven. 

.  45.  And  the  virtuous  and  prosperous 
Yudhisthira  too,  accompanied  by  Bhima 
and  Dhounia  came  back  to  his  hermitage. 

46.  Then  Yudhisthira,  the  best  of  the 
virttxous,  related,  in  detail,  all  thit  had 
happened,  to  the  assembled  Brahmanas. 

57-  Hearing  all  that,  O  king,  all  the 
Brahmanas,  his  three  brothers  and  the  rc- 
nouned  Droupadi  were  greatly  amazed. 

4$.  And  those  best  of  the  Brahmanas 
desirous  of  the  welfare  of  the  Panda vas, 
cj^ndemning  the  rashness  of  Bhimai  told  him 
not  to  do  such  an  act  again. 

49.  The  Pandavas  too  were  greatly  de- 
lighted at  seeing  the  highly  powerful  Bhima 


out  of  danger   and  continued  to  dwell  there 
happily. 

Thus  ends  the  hundred  and  eighty  first 
chapter^  the  rescue  of  Bhima,  in  the  Aja* 
gar  a  of  the  Vana  Parva, 


CHAPTER    CLXXXIl. 
(MARKANDEYA-SAMASYA  PARVA). 

Vaishampayana  said  :— 

I.  While  they  (the  Pandavas)  were 
living  there,  the  rainy  season,  which  puts 
an  end  to  summer  and  is  agreeable  to  aQ 
creatures,  made  its  appearance. 

2 — 3.  Then,  hundreds  and  thousands  off 
sable  clouds  covering  the  (entire)  firmament 
and  the  cardinal  points,  emitting  thunder- 
ing roars,  and  looking  like  (so  many) 
awnings  in  the  rainy  season,  incessantly 
poured  down  showers  night  and  day.  The 
e.fifulgence  of  the  sun  disappeared  from  the 
earth  ;  and  its  place  was  filled  by  the  stain- 
less splendour  of  lightning. 

4.  And  the  earth,  over  grown  with  grass 
teeming  with  gnats  and  replities,  maddened 
with  joy,  and  saturated  with  water,  looked 
serene  and  became  delightful  to  all. 

5.  When  the  (surface  of  the)  earth  was 
flooded  with  water  it  could  not  be  discerned 
whether  tile  ground  was  even  or  uneven  or 
whether  there  were  rivers,  ground  &". 

6.  At  the  close  of  summer,  the  streams 
full  of  agitated  waters  and  careering  vio- 
lentiy  with  a  hissing  noise  like  (flight  of) 
arrows,  lent  a  grace  to  the  woods. 

7.  The  Ijoars,  the  stags  and  the  birds, 
drenched  in  water  began  to  utter  various 
sounds  that  could  be  heard  in  the  forests. 

8.  The  Chatakas,  the  peacocks,  the  male 
kokilas  and  the  excited  frogs  all  intoxicated 
(with  joy)  b^an  to  frolic  about. 

9.  Thus,  while  the  Pandavas  were  wan* 
dering  about  in  dry  sandy  tracts  at  the 
neighbourhood  of  mountains  the  delightful 
rainy  season  so  Various  in  aspect  and  re- 
sounding with  (the  roar  of)  the  clouds  passed 
away. 

10.  Then  came  autumn,  CR>weded  with 
ganders  and  cranes,  when  the  forest  tracts 
were  over  grown  with  verdure  and  the 
streams  became  clear.  ^ 

I I .  The  sky  and  the  stars  shone  with  a 
stainless  histure  and  tthe  country  was 
swarmed  with  beasts  and  birds.  This  season 
of  antumn  became  auspicious  to  the  high* 
sonled  sons  of  Pandu. 

12.  (Then)  the  nights  free  from  dust  and 
cool  with  clouds  were  adorned  with  nuroer« 
ous  surs;  planets  and  the  moon« 


VANA   PARVA. 


«6S. 


13.  And  (tht  PflndAvat)  behold  the 
rivers  and  the  tanks,  full  of  cool  water,  and 
beautified  with  lilies  and  lotuses,  and  plea- 
sant  (to  the  eye). 

14.  And  they  experienced  a  great  de- 
light in  wandering  along  the  sacred  Sara- 
svati  whose  banks  resemble  the  firmament 
and  are  covered  with  canes. 

15.  And  those  weilders  of  strong  bows 
were  highly  glad  at  seeing  the  auspicious 
Sarasvati  full  of  limpid  water. 

16.  O  Janamejaya,  while  dwelling  there 
they  passed  the  most  sacred  night  of  tlie 
full  moon  in  the  month  of  Kartika. 

17.  And  in  company  with  the  rig^hteous 
mnd  high-souled  ascetics,  the  Panada vas, 
the  best  of  the  Bharatas,  spent  that  juncture 
m  exeellent  devotion. 

18.  And  when  the  dark  fort-night  set  in 
immediately  after,  the  sons  of  Pandu  toge- 
ther with  Dharma  and  their  charioteers  and 
cooks  proceeded  to  the  forest  of  Kamyaka. 

Thus  ends  the  hundred  and  eighty  second 
chapter,  the  return  to  Kamyaka,  in  the 
Markandeya  Samasya  of  the  Vana  Pmrva. 


CHAPTER   CLXXXIII. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued* 

Yaiahampayana  said  :— 

I.  Arriving  at  (the  forest  of  )  Kamyaka, 
and  being  hospitably  recievefd  by  the  saints, 
Vadhisthira  and  the  other  Pandavas  began 
to  dwell  there  with  Krishna. ' 

a.  Whil^  those  sons  of  Pandu  were  se- 
curely dwelling  at  that  place  they  were  sur- 
rounded by  multitudes  of  Brahmanas. 

3.  And  a  certain  Brahmana  said  "Souri, 
the  dear  friend  of  Arjuna,  of  mighty  arms, 
possessed  of  self-restraint  and  endued  with 
high  intellectt  will  come  (here), 

4.  Because  it  is  known  to  Hari  that  you 
the  perpetuators  of  the  Kuru  race  have 
arrived  here  ;  and  he  is  always  desirous  of 
seeing  you  and  seeks  your  welfare. 

5.  And  Markandeya,  who  has  lived  for 
ages,  has  performed  severe  austerities,  has 
studied  the  Yedas  and  who  is  given  to  devo- 
tion, will  very  soon  come  and  join  you.'* 


6. — 7.  And  at  the  very  moment  when 
the  Brahmana  was  saying,  these  he  saw 
Keshava  coming  thither.  And  that  fore- 
most of  car-warriors,  the  son  di  Devaki, 
desirous  of  seeing  those  most  exalted  of  the 
Kurus,  arrived  on. a  chariot  yoked  with  the 
bones  named   Saivya   and    Sugriva   aivd 

34 


accompanied  by  Satyabhama  at  Indra  by' 
the  daughter  of  Pulama  (Sachi) 

8.  Getting  down  from  the  car,  Krishna, 
following  the  usual    custom,  greeted    with  . 
great  deli|rht,    the  intellectual    Oharmaraja 
and  the  highly  powerful  Bhima. 

9.  He  then  paid  his  adoration  to  Dhouma 
and  (in  his  turn)  was  greeted  by  the  twins. 
Then  embracing  Gudhakesha  (Arjuna  of 
the  curly  hair)  he  spoke  soothing  words  to 
Droupadi. 

10.  And  that  tormenter  of  foes,  the  des- 
cendant of  the  Dasarhas,  having  met  with 
his. beloved  and  heroic  Arjuna  after  a  long 
time,  embraced  him  again  and  again. 

11.  And    similarly  Satyabhama,  the  be- 
loved queen  of  Krishna, embraced  Droupadi,  * 
the  dear  wife  of  the  Pandavas. 

12.  Then  the  Pandavas  together  with 
their  wife  and  priest  paid  their  respects  to 
the  lotus-eyed  (Krishna)  and  surrounded 
him  on  all  sides. 

13.  And  the  learned  Krishna  being 
joined  with  the  Partha,  Dhananjaya  (winner 
of  riches),  the  slayer  of  demons  looked  as 
beautiful  as  that  high-souled  divine  lord  o( 
all  created  beings  (Siva)  when  united  with 
Kartikeya  (his  son). 

14.  Then  he  who  wore  a  coronet  on  his 
head  (Arjuna)  having  related  in  detail  to 
the  elder  brother  of  Gada  (Krishna)  all  the 
incidents  in  connection  with  their  forest  life 
asked  'how  are  Subhadra  and  Abhimanyu  f 

15.  And  the  destroyor  gf  (the  demon). 
Madhu,  having',  in  the  usual  manner  greet- 
ed Arjuna,  Droupadi  and  the  priest 
(Dhouma),  and  having  eulogised  the  king 
Yudhisthira  took  his  seat  with  them  and- 
spoke  these  words. 

16.  "It  is  asserted  {hy  the  wise),  O 
Pandava,  that  righteousness  is  superior 
to  winninjj  kingdoms,  and,  O  King,  in  order 
to  foster  it  (virtue),  asceticism  is  necessary. 
And  you,  who  have  performed  your  duties 
in  strict  obedience  to  truth  and  candour 
have  conquered  both  this  world  and  the 
next. 

17.  You  first  studied  (the  Vedas)  by 
observing  the  proper  rites  ;  you  have  next 
acquired  mastery  over  the  whole  science 
of   weapons;    and    then    harieg    obtained 

\  wealth  by  pursuing  the  methods  followed  by 
,  the  Kshatryas  you  have  pcirformed  all  the 
I  indent  sacrificial  rites. 

18.  You  are  neither  addicted  to  sensual 
pleasures,  nor,  O  king  of  kings,  do  you  per- 
form anything  from  motives  of  self-interest 
nor  do  vou  subserve  your  duties  to  greed 
of  wealth.  It  is  (for  these  tieasons)  that 
you   have  been  styled  the  virtuous  King* 


d6^ 


It  AH  A#N  AH  ATA. 


19.  O  ^ing,  although  ydu  have  won 
kingdoms,  wealth  sinci  are  surrounded  by 
a1^8ora^  huftify,  you  aire  evtr  bent  4m 
chlrky,  tmthfuirtess,  asc«tici8m,  fahh,  me- 
d^^i6fl,  forgiveness  and  patience. 

20.  When  the  inhabitants  of  Kuru 
Jangoia' bdfeld  (the  modesty  of>  Krishna 
ootragi^  in  the  assembly  hall,  O  Pandu 
who  but  ydursdf  could  bn>bk  that  (beastlyy 
conduce  ion  the  part-of  the  Kurus)  90  very 
odious  to  virtue  and  custom  ? 

9t.  It  admi»  of  no  dbubt  that  with  all 
vour  desires  gratified  3^u  win  soon  credita- 
bly gfovcm  yowr  subjects.  And  when  yoor 
promise  (to  sfiend  twelve  years  in  ei^le) 
will  be  fulfUled,  we  will'  try  our'  vimostio 
chastise  the  Kurus." 

22.  Then,  tlie  chief  of  thtf  Das(it<Has  »»id 
ta  Dhoum^,  Bhima,  YHdhisthiraj  tilte  twins 
(K^kulaand  Saha4evA)  and  l>rpu|)adi  ''it 
i^  by  your  good  fortune  that  Kiriti  (Arjuna 
who  wears  a  coronet  on  his  Head)  has  re- 
turned with. a  merry  mind  after  havipg  been 
well-versed  in  the  Science  of  weapons." 

•  23«  And  the  lord  of  the  Dasarhas  (KHs4i- 
da)  together  with  friends  said  to  Jajnasenee 
tlie  daughter  of  Jajnesena  (Krishrta  "fortu- 
nate it  is  t)>at  you  have  been  agnln  united 
with  Dhananjaya  (lUo  winner  of  wealth)  all 
Ijiafe  and  hearty. 

JS4.  O  Krishna,  O  Jajnesenee,  these 
young  sons  of  yours  chiefly  given  to  the  ac- 
quisition of  the  sdience  of  arms  are  all  of 
good  behaviour  and  always  foUow  in.  the 
n>otstep5  of  thefr  worthy  friends,. 

2g*  And,  O  Krishna,  ,  although  youf 
fatlier  and  your  brothers  try  to  tempt  them, 
With  a  kingdom  and  ferrftOr1es^  the  boy^ 
find  no  pleasure  in  the  abodes  of  Jajnesena 
or  of  their  maternal  uncles. 

25.  AntJ,  O  Krishna,  safely  proceeding 
towards  the  country  of  the  Anartas  whea 
your  i6n%  ctricfty  bent  on  the  acqulsUionof 
af^«:,  ent^  Che  city  of  the  Vcishhis,  they  d^ 
not  even  long  for  celestial  liappiness. 

27.  And  Subhadra  always  instructs 
thfTO;  carefully,  to  observe  godd  nuiVnert  as 
you  youfsflftor.  thm  venerable  Keali  would 
do.  .   * 

:  s8^  O  I^iMiiidi/as  like  90i¥  of  RtskAiyiinf 
(Pradttinmt)  is  tiie  tator  and  guide  fa  An'i* 
ttiddha»  Abhimanyif  ^uiitha  a6d  6hami, 
so  he  ts  to  your  sons  alko. 

29^  Atid  PriiKa  Abh^ar^yt^^  An  able 
tenaher  always  gives  instructions  to  tliem 
brave  and  active  as  ihey  »re.  rntfte  arts  of 
iteiiding  maces,  swords*  buckles,  and  oiher 
weop^aand  of.  driving  cars    and    riding 


30.  And  the  son  of  Rukshmini,  having 
thoroughly  instructed  and  having^  duly  con- 
ferred Weapons  upon  them,  ukes  much  dc* 
light  in  witnessing  the  valour  of  your  sons 
and  of  Abhiniaayo, 

31.  And  O  daughter  of  Jajneasena,  when 
3rour  sons  go  out  for  field  sports,  each  of 
them  is  followed  by  cars,  horses,  vehicles* 
and  elephants.'' 

52.  Krishna,  then  addressing  the  Dhar- 
maraja,  said  "  O  king,  let  the  Dasarha 
warrior,,  the  Kukuras  and  the  aAndhakas* 
obeying  your  orders  remain  wherever  yeo 
wish. 

33.  O  nsonarch,  let  the  army  of  the 
Madkus,  (be  strength  of  whose  bows  is  as 
impetuous  as  the  wind,and  led  by  Halahudha 
(the  wielder  of  the  plough)  and  consisting 
ojE  Qavaky,  infantry,  liorses,  chariots  and 
elephants,  prepare  to  carry  out  your 
commands 

34f  O  ^ndava,  send  Suyodfaaha.  the 
son  of  Dhritarasthra,  the  vilest  of  sinners 
together  with  bis  friends  and  followers  to 
the  path  of  the  k>rd  of  Subha  (Soila)  the 
son  of  the  earth. 

35-  Dwell  where*  you  please,  O  monarch, 
during^tke  period  appointed  by  you  in  the 
assenibly  hall ;  but  at  the  end  of  which 
let  the  ttty,  Nagpur  (Hastina)  await  your 
arrival  therein  wnen  the  Dasarlia  warriors 
liave  cut  down  the  forces  of  your  enemies. 

36.  (During  the  appointed  period^ 
abandoning  your  sof  row  and  getting  rid  of 
>royit  sin,  Wander  at  pleasure  wherever  you 
like;  and  therewith  a  merry  l>eart  youwHt 
exijtiir .  the  renowned  city  of  Hasdna  and 
also  your  principality," 

37*    Then  the  htgh-souled   Dhannaraja, 

being  informed  of    the  views    thus    clearly 

'  expressed  by  that  best  of  men  and  praising 

the  same  and    looking  at    Krishna  ^joke 

these  words  with  joined  hands  to  him. 

3ft.  '*Q  Keshava,  it  admits  of  no  doubt 
that  you  are  the  refuge  of  the  Pandavas ; 
and  t^e  Parthas  are  under  your  protection. 
When  the  tlnie  for  action  will  arrive,  yoe 
wiH'  undoubtedly  do  all  that  you  liave  fim 
^id. 

,  39.  Wt  will  sgend  the  perk)d  of  twelve 
yeai^,  as  we  have  prtknised,  Irf  londy  forests. 
And  then  having  dulv  completed  the  period 
of  Our  ihc(>gntto TSfe,  O  Keshava,  the  sons  of 
Pandu  win  place  themselves  under  your 
pmtcctiofi. 

'  40.  May.  (hbirtlenlion  of  Vonrs,  afwavs 
remain  id  yOu.  for  O  Kesliav^i,  the 
PArthas,  the  sons  of  Panda,  firm  in  tnith^ 
and  UeVoled  to  charity  and  duty,  together 
with  thefir  friends,  relations  and  their  wives 
are'Caltva^;  Under  your  protection.** 


VAN^  PAIWA^  . 


aj^r 


41.  O  Bhamta,  when  the  descendant  of 
tlic  Vrishnis  and  the  D!iarmaraia  were 
thus  conversing,  the  high-souled  Mark^n- 
d€ya,  of  great  devotion,  grown  wise  by 
austerities^  who  had  lived  many  thousandis 
of  years,  was  seen  to  approach  (there.) 
Being  immortal  and  without  signs  of  senelity, 
endued  with  beauty  and  magnanimity, 

43.  He  looked  like  a  youth  of  twenty 
ftve  years  ohl.  When  that  wise  saint  who 
had  seefi  many  t^usands  of  years  made  his 
appearance, 

44.  Ail  the  Brahmanas,  and  the  Pandavas 
together  with  Krishna  paid  tlieir  adoration 
to  him.  And  wlien  that  most  exalted  of 
aaints,  thus  honoured,  was  peacefully  seated, 
ICesUtiva  giving  expression  to  the  views  of 
the  Brahmanas  and  the  Pandavas  thus 
addressed  him. 

Krislma  said :— 

45.  The  Pandavas,  the  assembled 
Brahmanas,  Droapodi,  Satyabhama  as  well 
as  myself  are  all  desirous  ot  hearing  ^our 
most  excellent  words. 

46.  (Graciously)  narrate  to  us  (therefore) 
the  sacred  events  of  ancient  ages  and  the 
eternal  rules  of  righteous  conduct  by 
which  kipgs,  women  and  saints  should  be 
^ided. 

Taishampayna  said:— 

47.  When  they  were  all  seated  the 
divine  saint  Narada  too,  of  pure  soul,  came 
there  to  see  the  Pandavas. 

48.  Then,  all  those  highly  intellectual 
and  most  exalted  of  mortals,  honoured  that 
magnanimous  saint  by  offering  him,  accord- 
hig  to  the  usual  custom,  water  to  wash  his 
feet,  and  the  oblation  called  Arghya. 

49.  Learning  that  they  were  about  to 
hear  the  words  of  Markandeya,  the  divine 
saint  Narada  signified  his  assent  to  the 
proposal. 

50.  Then  the  eternal  Krishna,  who  knows 
well  what  is  the  convenient  moment, 
$poke  to  .  Markandeya  with  a  smile  "  O 
Brahmarshi,  kindly  relate  to  the  Pandavas 
whate\'er  you  wish  to  say** 

$u  Thus  addressed,  Markandeya,  of 
great  austerities,  replied  *'  wait  a  moment. 
1  will  relate  lots  of  events.*' 

52.  Thus  spoken  to,  the  Pandavas 
logother  with  the  Brahmanas  waited  a  Httle 
looking  at  that  great  saint  glorious  ms  the 
noon-day  sun  r 

V&ishampayana  said  :— 

53.  (Then)  the  son  of  Pandu,    the    king 
of  the  Kurus.  seeing  that    the    great    sage 


I  was  desirous    of   spopkii^,  asked  hiin,  «ri|b 

I  the      intention    of    suggesting     topics    for 
narration. 

54,  "  You  are  ancient  in    age    and    are 
therefore  conversant  with  the  events  relating 
to  all  the  gods,  the  demons,  the  liigh-souled  . 
sages,  and  the  royal  saints. 

55.  We  consider  you  deserve  all  hononr , 
and    adoration  ;   and  «e   have,  for  a  lon^. 
time,  been  desirous  of  seeing  you.     This  son  . 
of  Devaki  too  has  come  hefe  to    pay    us    a 
visit. 

56. — 57.     When  I  consider  that    I    h^ve 
befji  deprived  of  happiness  for    no  fault    of, 
mine  and    when     I    see    the  wicked  sons  of 
Dhritaraslitra  prospering  in    every    respect' 
it  strikes  me  that  man  is  the    agent    of   his 
meritorious    or    wicked    acts,*  and  that   he' 
reaps  the  fruits    of  his    own    deeds.     HoW 
can  then  God  be  the  agent  T 

58.  And  O  the  best  ot  those    conversant' 
with  th  i   supreme    Beingi   i**hy  does   man 
become  subject  to  pleasure  or   pain  ?     Is  it  / 
in  this  world  of  in  another  existence  that  be 
reaps  the  fruits  of  4ils  acts? 

59.  O   best    of    Brahmanas,    how  is    it* 
that  the  consequences  of  the  good  or  ei^il 
acts  of  an  embodied  being  follow  him  ia  thi^t 
world  or  after  his  deatli  in  the  next  7  •  ^ 

60.  Do  we  reap  the  fruits  of  our  acts-im 
this  life  or  in  another  existenee  ?  And  O 
descendant  of  Bhrigu,  where  do  the  results 
of  the  acts  of  an  animated  creature  res^ 
after  his  death?'* 

Hai^andeya  said  :— 

61'.  *'0  the  best  of  speakers,  this  questloa 
is  worthy  of  you  and  is  just  what  you  should 
ask.  You  are  well  informed  of  >yhatever  is 
6t  to  be, known.  But  it  is  for  the  sake  oT 
form  that  you  are  asking  the  question. 

62.  I  will  now  narrate  to  yow  howrocti 
experienee  pleasure  and  pain  in  this  world 
and  in  the  next.  Listen  to  me  with  an  un- 
divided attention.  '  . 

'  63.  Prajapati  ^the  lord  of  a!1  created 
beings)  who  first  sprang  into  e0ctsteno#, 
created  for  the  corporeal  beings,  bodiea. 
stainless,  pure  and  given  to  virtue. 

64.  O  the  most  exalted  of  the  Kurus, 
the  primary  men  had  all  their  d^s^nes  grati- 
fied, were  given  to  virtuous  deedsi  and  werfe 
truthful,  godly  and  pure. 

65.  They  were  all  as  good  as  the  gods 
themselves,  could  s6ar  to'the  heavens,  come 
down  again,  and  range  at  pleasure  wherever 
they  liked. 

66.  They  had  control  over  their  Jif.e 
and  death,  had  few  difficulties  and  no  fe^~ 


adC 


MAHA^HARATA. 


iMUl  all  their   desires    gratified,  were   free 
from'troubles, 

67.  Could  visit  the'high-souled  gods  and 
the  saints ;  were  well  -versed  tn  all  the 
religious  ordainances ;  had  self-control  and 
were  devoid  of  envy. 

68.  They  lived  for  a  thousand  years 
and  had  as  many  sons.  But  in  process  of 
time  their  powers  were  limited  to  walking 
solely  on  the  earth's  surface. 

69.  And  they  became  subject  to*  lust 
and  anger,  practised  falsehood  and  duplicity 
for  subsistence  and  were  overpowered  by 

Seed   and    ignorance.    And    when    these 
icked)  men  died, 

70.  They  were  bom  amon^  lower  ani- 
mals or^riven  to  hell,  and  agam  and  again 
had  to  sufiFer  the  pain  of  re-birth  in  this 
mronderful  world  on  account  of  their  vicious 
deeds. 

71.  Then  their  desires,  their  aims,  their 
knowledge  and  thetr  rituals  bore  no  fruit ; 
They  were  afraid  of  everything,  their  reason 
was  clouded  and  they  were  oppressed  with 
sorrow. 

7a.  And  they  were  generally  marked  by 
Iheir  wicked  deAls,  bom  in  low' family,  affli- 
xted  with  various  diseases,  and  became  evil- 
^aUnded  and  the  terror  of  others. 

73.  Their  life  became  short  and  wicked 
and  they  paid  the  penalty  of  their  terrible 
deeds ;  were  covetous  of  everything,  became 
atheists  and  indifferent  in  mind. 

74.  O  son  of  Kunti,  the  fate  of  a  crea- 
ture after  death  depends  upon  his  acts  in 
this  world.  As  regards  your  question  as  to 
where  the  treasure  of  the  acts  of  the  wise 
and  the  ignorant  remains, 

7^.  And  where  they  reap  the  fmits  of 
thetr  own  meritorious  or  vicious  deeds,  hear 
the  decisions  on  the  subject. 

76.  Man  by  his  original  subtle  frame, 
made  by  the  creator,  accumalates  a  great 
•tore  of  good  and  evil  deeds. 

77.  ^  When  bis  days  are  numbered  he  lea- 
ires  this  frail  body  and  is  immediately  bom 
amoffg  another  order  of  creation ;  and  he 
never  remains  disembodied  even  for  a  stngle 

'flMMnent. 

78.  In  that  new  existence  his  (good  and 
tevil)  acts  alwa3*s  follow  him  like  his  shadow, 
and  the  consequences  thereof  make  his  exis- 
tence either  pleasurable  or  painful. 

•  79.  The  wise  only  by  means  of  spiritual 
insight  ^now  that  every  creature  is  cYiained 
to  an  unchangeable  fate  by  the  destroyer 
(Yama)  for  his  virtue  or  vice  and  that  he  is 
enable  to  get  rid  of  the  conseouences  of  his  / 
aCcts  m  go^  or  evil  fortune.  I 


80.  O  Yudhisthira,!  have  related  (to  yo^ 
the  fato  of  those  whose  intelligence  has  been 
clouded  with  ignorance.  Now  hear  of  the 
excellent  state  attained  to  by  the  wise. 

81.  These  men  are  of  ^eat  ascetic  me-, 
rits,  learned  in  all  the  rel^n<>us  books  (ie  the 
Vedas  and  the  Tan tras),  firm  in  ciuty,  de- 
voted to  truth,  engaged  in  ministering  to  the 
comforts  of  their  dders  ; 

82.  Are  well  behavedt  ^ven  to  the  pcac^ 
ticeofyoga,  of  forgiving  spirit,  setf-con* 
trolled,  energetic,  well-lK»m  and  are  en- 
dowed with  the  signs  of  greatness. 

83.  Owing  to  their  control  over  their 
passions  they  are  well-governed  in  mind  ; 
by  practising  Yoga  they  are  devoid  of  de- 
sease  and  by  the  absence  of  sorrow 
and  fear  they  are  free  from  (mental  trou- 
bles.) 

84.  In  course  of  birth  whether  timely  or 
premature  or  while  confined  -in  the  wombi 
(in  short)  in  every  state,  they  know  the  rda- 
tion  subsisting  between  their  own  souls 
and  the  eternal  spirit,  by  spiritual  in- 
sight. 

85.  The  high-souled  saints  gifted  with 
positive  and  intuitive  knowledge  l>eing  bom 
in  this  world  of  actions  attain  to  the  celes- 
tial regions  again. 

86.  O  monarch,  by  practidng  Yoga,  or 
by  Destiny  or  by  their  own  acts,  men  attain 
to  (happmess  or  misery).  Do  not  think 
otherwbe. 

87.  O  the  best  of  speakers,  O  YuAis- 
thira,  hear  an  instance  of  what  I  deem  to  be 
the  highest  good  in  this  world. 

88.  Some  men  enjoy  happiness  in  this 
world  but  not  in  the  next ;  some  attain  it  in 
the  next  world  but  not  in  this ;  while  others 
neither  in  thb  world  nor  in  that  to 
come. 

89.  They,  that  possess  vast  wealth,  sport 
themselves  every  day  richly  adorning  Wtk 
persons  (with  ornaments  and  dresses.) 
Such  men,  O  destroyer  of  powerful  enemies 
being  addicted  to  physical  enjoyment,  attain 
to  happiness  in  this  world  but  not  In  the 
next. 

90.  O  slayer  of  foes,  those  who  are  ab- 
sorbed in  spiritual  tlioughts,  devoted  toasce- 
tism,  engaged  in  the  study  of  the  Vedas,  and 
who  mortify  their  bodies,  have  a  control 
over  their  passions  and    abstain  from  kiHifif 

.animals,  enjoy  happiness  in  the  next  worid 
but  not  in  this. . 

91.  Those  that  first  lead  a  virtuous  IHe, 
and  honestly  acquire  wealth  in  due  time  and 
then  marry  and  perform  sacrificial  rites«  at- 
tain happiness  both  in  this  work!  and  in  that 
to  come. 


VANA   PARVA. 


369 


93.  Aiid  those  stupid  persons  who  have 
neither  learning  nor  asceticism,  nor  charity 
and  who  do  not  multiply  their  kind  and  are 
not  given  to  worldly  joys  attain  to  happiness 
neither  in  this  world  nor  in  the  next. 

93.  You  arc  all  highly  powerful,  vigorous, 
endued  with  celestial  energy,  well  read  and 
in  order  to  serve  the  purpose  of  the  gods 
have  come  down  (from  the  heavens)  and 
been  bom  in  this  world  for  the  extirpation 
{dt  the  wicked  people). 

94.  Having  achieved  glorious  deeds  and 
having  gratifid  all  the  gods,  the  saints  and 
the  Pitris,  you,  whe  are  so  heroic,  devoted  to 
spiritual  meditation,  se]f«controlled,  given 
to  purity  and  engaged  in  self-extertion 
will  at  length  in  due  course, 

95.  Gradually  attain  to  that  excellent 
heavenly  region, — the  abode  of  the  virtuous, 
by  means  of  your  own  (meritorious)  deeds. 
O  the  lord  of  the  Kurus,  let  no  doubt, 
tnmble  your  mind  on  account  of  your 
misfortune,  for  this  affliction  will  lead  to 
your  (ultimate)  happiness. 

Thus  ends  ih§  hundred  and  eifihty* 
third  chafer,  the  narration  by  Marhan^ 
ieya  (of  the  events  of  hy  gone  times), 
in  Marhandaya  Samasya  of  the  Vana 
Parva. 


CHAPTER  CLXXXIV. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued* 

Vaishampayana  said  ^- 

1.  Then  ths  sons  of  Pandu  said  to  the 
magnanimous  Markandeya  "(kindl))  nar- 
rate to  us  of  the  greatness  of  the  Brahma- 
nas  which  we  arc  very  desirous  of  hearing** 

2.  Thus  addressed,  the  highly  energetic 
and  divine  Markandeya  of  great  austerities 
and  well  versed  in  all  the  departments  of 
rdigious  writs  repFied  (to  them). 

Ibrkandeya  said  :— 

,  3*    Once   upon  a  time  a  handsome  and 

vigorous  young  prince  of  the  Haibaya  race, 

^^nqoeror  of    enemie*s   cities,    went  out  to 
nunt, 

4«  While  he  was  wandering  in  the  forest 
covered  with  grass  aad  creepers  he  saw 
'^^r  (  htm  )  a  Muni  wr^ped  up  in  an 
antebpe's  skin  which  served  as  an  upper 
S^rment. 

5-  And  mistaking  him  for  a  deer  he 
nlled  (the  Muni}.  Afl^ided  at  heart  and 
smitten  with  grief  for  what  be  had  done, 


6.  The  lotus-eved  prince  went  to  the 
distinguished  Haihaya  Chiefs  and  informed 
them  of  the  matter. 

7.  O  child,  on  hearing  of  it,  and  teeing 
the  (dead  body)  of  the  Muni  who  lived  on 
fruits  and  roots  they  became  sick  at  heart. 

8.  Then  all  those  (kings)  making  en- 
quiries here  and  there  as  to  whose  son  the 
Muni  was,  soon  arrived  at  the  hermitage  of 
Aristancmi,  the  son  of  Kasyapa. 

9.  And  bowing  down  to  that  high-sotiled 
sage  consuntly  engaged  in  austerities  they 
remained  sUnding  there  and  the  Muni  too 
busied  himself  to  welcome  them. 

10.  They  then  said  to  that  magnani* 
mous  sage,  '*  we  are  no  longer  worthy  of 
your  reception  in  as  much  as  we  have  un- 
fortunately killed  a  Brahmana." 

11.  And  that  Brahmanical  sage  said  to 
them  '*how  have  you  killed  a  Brahmana  7 
Say  where  he  is ;  and  you  all  behold  the 
power  of  my  devotional  exercises." 

12.  The  chiefs,  then  having  truly  re« 
lated  to  him  all  that  had  Uken  place.  amL 
having  r^tu^ned  to  the  place  (where  the 
corpse  of  the  Rishi  was)  did  not  find  ll 
there. 

13.  And  searching  about  for.  it  ihey 
returned  coveterd  with  shame  and  devoid  ol 
consciousness  like  one  in  a  dream.  Then, 
O  the  conqueror  of  your  enemy's  cities* 
that  sage,  the  son  of  Kasyapa.  said  to 
them. 

14.  "O  kings,  is  this  the  Brahmana  who 
was  killed  by  you  7  He  is  indeed  my  son 
devoted  to  great  austerities." 

15.  •  And  O  king,  beholding  that  Rishi 
they  were  highly  amazed  and  they  .«11 
exclaimed  "it  is  indeed  h^hly  wonderful. 

16.  How  has  the  dead  been  restored  to 
life  7  Is  it  by  the  strength  of  asceticism 
that  he  has  been  brought  to  life  again  7 

17.  O  Brahmana,  we  are  (very)  curidtis 
to  hear  it,  if  indeed  it  can  Iks  heard." 
(Thcrepon)  he  replied  **  O  kings,  death 
can  not  display  its  power  before  us. 

18.  I  will  relate  to  you  the  reason  here* 
of  biefly  and  argumentatfvely.  As  we 
strktiy  adhere  to  our  own  duties,  we  arv 
not  afraid  of  death. 

19.  We  speak  well  of  tlie  Brahifianas 
and  never  vilify  them  ;  therefore  we  do  not 
fear  death. 

30.  As  we  entertain  our  guests  with  food 
and  drink  and  regale  our  dependapts  with 
plenty  of  food  and  then  eat  what  IS  left  ^ 
so  we  have  no  fear  of  death. 

31.  We  are  peaceful,  charitable,  of  for^ 
giving  disposition,  fond  of   visiting  sa«^' 


af»: 


MAIiABHARATAi 


slirmed.  bcfiifevtflcnt  and  we  dwell  in  hply 
places ;  therefore  we  entertain  no  fear  of 
death.  And  as  we  associate  with  men  of 
devotional  spirit,   death  ^as  no  fear  for  its. 

*  22.  I  havt  told  )*ou  a  bit  only  (of  our 
devotional  power).  Now  devoid  of  pride  Snd 
vanity^  ya^  M  retom  together  (to  your 
homes). 

*  ^3..  O  best  of  the  Bhnratas,  (then) 
those  kings,  saying  ''be  it  so"  and  bowing 
<)oy^  <Q  that  great  sage  returned  cheerfully 
t9  their  country. 

'  Thfts  -ewrfj  the  one  hundted  and  eighty* 
fourth  chapter,  the  story  of  the  greatness 
of  4h0    Srahmanast    in    the    Markandeya 
StmAsy^  of  the  Vana  Parva^ 


^'       CHAPTtft   CLXXXV. 

(MARKAKDKYA  SHMASYA  PARVA) 

— Cdrftinued, 

K^kaiideya  said  :— 

"  I.'  Hear  from  me  again  of  the  great  c^Tory 
of  the  Brahmanas.  We  have  heard  that  a 
tpy»\  sAge  VaSn^a  by  name  was  engaged 
in  celebrating  the  horse^sacriffce  and  that 
Atri-  was  prepared  to  go  to  him  for  alms. 
But  at  last  actuated  by  religious  motives  he 
abandoned  his  desire  for  riches. 

3.  After  muclj  deliberation  (as  to  what 
hd  shodld  do)  that  highly  energetic  (sage) 
beoan^e-  desirous  of  living  in  the  forests 
and  calling  his  wedded  udfe  and  sons  to* 
gather  ^poke  to  them  thus : — 

.4.  Mliy  it  be  your  inclination  to  go  to  the 
forests  soon ;  because  (by  repairing  there) 
^e  shali  attain  the  highly  blissful  and 
t^apquU  (ullilment  (of  our  desires). 

5.  To  this  his  wife,  actuated  by  vir- 
tuous motives,  also  replied  '*  go  to  the  high- 
Muled  Vainya  and  beg  of  him  immense 
i^aealth. 

6.  That  royal  sage  engaged  in  horse 
^^pcUioe  will  give  you  the  wealth  begged  by 
you.  Then,  O  Brahmanic  sage,  having 
i^^ivc^  from  him  vast  wealth, 

7.  And  having  distributed  it  among  the 
i^ns  and'^  attendants,  you  may  go  whith- 
er joi^^Ke.  This  is  the  highest  virtue  as 
instanced  6y  men  versed  in  religion. 

AM  said  r*- 

$.'  O 'highly  fortunate  (wife),  I  have  been 
toidl]^  thif  noble-minded  Goutama  that 
Vainya  is  religious,  conversant  with- (the 
Bfoiclple^bftlie  science  of)  profit  and  devo- 


.  9.  But  he  i^  surroMQ^f ed .  by  Biabmaott 
who  are  very  envious  of  me,  A§  Gotitama 
has  informed  me  of  this  I  dare  not  go  there 

10.  For*  even  if  I  speak  tl»ese  (highly) 
beneficial  aad  neligious  words    calculaitcd. 
to  bring  about  the  fulfilment  of  one's  desires 
they  will  oppose  me  with  speeches  prodoc* 
tive  of  no  good. 

11.  But,  O  highly  wise  (wife),  I  relish 
your  proposal  apd  wiU  (therefore)  go  there. 
Vainya  will  bestow  on  me  cows  and  im- 
mense wealth. 

Markand^  edntintied  •— 

12.  Saying  this,  that  sa^  of  great 
devotion,  sooa  repaired  to  Vainya ^s  socrt* 
fice.  And  reacliivig  the  sacrinctal  aitar 
he  eul<3igised  the  king, 

13.  With  noble  speedies  and  then  said' 
these  words. 

Atri  Mid  •— 

O  king,  .yofo  are  indeed  blessed,  yoa  are 
the  lord  of  all  beings,  and  are  the  greatest 
sovereign  on. ^aith. 

14.  The  sages  pay  their  Mlorations  to 
you.  And  tl>ere  is  none  conversant  with 
religion  be<ndes  j?ou."  (Thereupon  that 
sage  of  great  fiusterities  (Gautama)  said  to 
him  in  anger. 

Goutabia  said:^ 

15.  O  Atcf,  doyou  not  t^peal  such 
(foolish  words)  again.  Your  understanding 
is  not  yet  matlured.  In  diis  world,  Mafaei^a^ 
the  lord  of  all  creatures,  js  the  greatest 
monarch. 

16.  O  king  of  kings,  thereupon^  Atri  re^ 
plied  to  Goutama  "this  king  is  as  much  the 
dispenser  of  our  destiny  as  Indra,  the  lord 
of  all  creatures.  Your  intellect  is  clouded 
with  ignorance  and  you  liave  no  sense  at 
(all)/' 

Goutama  said  :— 

17.  I  am  sure,  it  is  not  I  but  you  who 
are  labouring  under  a  misconception  In  this 
matter.  Desirous  jof  obtaining  his  favour 
you  are  flattering  the  king  before  this 
assembly  of  nxen. 

18.  You  a(<e  xu>t  xonversant  with  what 
is  the  hightest  duty  nor  do  feel  any  4i«ad 
for  it.  Yxm  are  igaorant  as.a  th^d;  why 
then  have  you  grown,  so  old  in  years  t 

Markand^a  continued:— 

19.  When  they  were  thus  qilafreUng 
before  the  Muiiis  who  wo^  «i^^jii«ed  in  the 
sacrifice,  the  ^aqter  enquired  '*  What  h  di« 
matter  with  |he^  tw6  men  T 


'  VAKA    PA*Vif 


>^ji 


ao.  Who  did  admit  ihem  to  the  court  of 
Vainya  ?  What  is  it  that  they  dre  clamour - 
injj  for  r '' 

21.  Then  the  highly  righteous  ICasyapa 
versed  in  all  duties  stepping  between  the 
disputants  inquired  of  them  the  cause  of 
Aieir  quarrel. 

22.  Thereupon,  Goutania  addressing  that 
assembly  of  the  most  e^^alted  sages  said. 
"  O  the  best  of  Brahmanas,  hear  the  cause 
of  our  dispute. 

23r  Atri  says  that  Vainya  nrfes.'over  our 
destiny.  But  we  entertain  a  grave  doubt 
on  the  point* 

Markandeya  said  :— 

'-Hearing    this»    those    high-souled    sages 
soon  repaired  to 

24.  The  righteous  Sanafkufnara  in  order 
to  solve  their  doubt.  And  he  (Sanatkumara) 
of  great  devotional  spirit,  hearing  their 
words,  addressed  them  with  these  words,  of 
true  religious  import. 

Sjanatlnunara  said  :-t 

25,  As  (when)  fire  united  with  the  wind 
burns  down  forests,  so  (when)  a  Brahmana's 
energy  is  united  with  that  of  a  Ksbatrya 
and  vice  versa  it  consuftits  aTV  enemies. 

a6.  The  king  is  nof*d  for  establishing 
c^i^ton  and  he  is  the  protector  of  his  sub- 
itcts.  He  is  (like)  Indra  (a  protector  of  all 
Deings)  like  Sukra  (a  propounder  of  morals) 
like  Vrishaspati  (an  adviser)  and  (therefore) 
he  is  (justly)  styled  the  ruler  of  our 
destiny. 

27,  Is  there  (therefore)  nnybody  who 
considers  himself  above  worshipping  the 
individual  to  whom  such  appellations  as 
'  Prajapati'  <tlie  lord  of  all  creatures), 
•  Virata/  *  Emperor/  '  i^hatrya'  (one  who 
preserves  from  pain),  '  knxi  of  earth,'  and 
'  Monarch/  are  applied  la  praise  7 

aS.  The  monarch  is  further  styled  *  the 
prime  cause/  (of  social  order),  'the  con- 
qtaetor  of  battles/  (and  therefore)  the  pre- 
sewer  of  the  (peaoe)»  *  the  waidnvian/  *  the 
contented,'  'the  lord/  'gttfite  td  heaven/' 
'  the  easily  victorkms/  '  Visbna  like.' 

99.  'Of  effective  wrath/  'the  victorious 
ifi  wars,  and  ^the  introducer  of  trae  religion.' 
The  Rfshh  afmd  of  aftttmitting  sins  made 
over  the  (temporal)  powers  to  the  Ksha- 
(eyas. 

30.  Like  the  sun  among  t^e  gods  in 
^aven  who  destroys  darki»ess  b^  his  rays 
tlie  king  anu>ng  men  eradi(^es  sjtt  from  the 


-31.  ■  Therefore    by  the  authority   of    the 
•Uasmtothe^eatnes^of  Ate  khigis'  e^ab- 


lished.      And   I   declAi^  fbr  him   who  hM 

spoken  in  favour  of  the  king. 

Markandeya  said  :— 

32.  Then  the  high  minded  king,  greatly 
satisfied  with  the  victorious  party  who  6rst 
spoke  in  high  terms  of  him,  gladly  addrcf^ 
sed  him  with  these  words. 

33.  'O  Brahmanic  sage,  M  ywk  ha^ 
styled  me  the  greatest  and  •  best  of  men, 
here  and  have  compared  me  with  the  gods, 

34.  I  will  tl^refore  eonfer  on  you  Imr 
mense  and  various  sorts  of  riches  and. One 
thotisand  well-dressed  and  well^adorfied^ 
Shayama  maids^  ^ 

35.  I  bestdw  on  you  one  hundred  m?f* 
lions  of  coins  and  ten  Bharas  (eaeh  bhaHk 
is  equal  to  32  maunds)  of  gold.  Aecordin^ 
to  my  belief  you  aere  conversant  wUll  every 
thing. 

36.  And  the  energefrc  Atrl,  thus  honw^ 
ed  by  the  king,  and  having  rightfully  ac?^ 
cepted  all  the  wealth  returned  hom^. 

37.  And  having  discribttted  timt  u^^ 
among  hrs  sons,  that  sdf-comained  sagf^ 
gladly  went  to  the  forests  with  the  vic#  df 
performing  asceticism.  ' 

Thus  ends  ths  one   hUndred  and  eighty" 
fifth  chapter,  the  story  ^if  the  greatnesi  of 
the  Brahm^na  in  the  h§arhundeyii  Samasfk 
of  the  VatHL  Par$tt,   • 


.1 


.<• 


.  ; 


CITAFTER   CCXXXVI. 

(MARKANDEYA  SAM ASYA  PAHVA^i 

~   tr-Captinm^d^  '      - 1 

Markanctoya  stttd  ^-^ 

1.  O  conq^ieror  of  hostile  cUif«»  O  h«r«^ 
in  this  conneriion,  Saraswati,  when  asked  by» 
that  inteHegenr  RIshi  Tarkshyi,  said  '{th(^ 
foHowingJ.    Heat  II. 

TarkBbya«id:—  ] 

2.  b  blessedlady^  wfaaCrtirtbeifacstildaf 
for  a  man  to  do  here  (on  earth)  and  how  he 
■rastaicrtt)  that  h«^'lfieiy'n0C  idcVfite  li-om 
itha  path  ol>*vktuei'  <€>  biaOTifUt  Tacfyf 
tell  me  all,  ittf*  that  Mfn/g  in^tetkttM  by* 
yoQ  h  niayi  ^e^  4e«4«ie  ^rtMir'lhe^|>ath*  of 
my  own  duty  (Dharma)^  -  ■  *-  ,  *         o- '» 

3.  Wlien  aijd.h^w^. ■ivil'Oinft oiler  <4^ 
lions  to  the  fire  and..)irf^eo  mu^  hft:9f»nm^ 
so  that  liis. virtue  may  no|^h^  gfAifcfydd^.  Q 
blessed  iady^4^Uiwei*aiU*<^  ib^MrWy^  Jivd 
m   this   worr4  y^(KA^^a|iiy  fMifii^<)tfcQ<^ 

'  or  d^ire.' 


>7# 


ilAMAlHARATA. 


Xarkandeya  said  :— 

4.  Thus  questioned  by  that  cheerful 
Rishi,  and  having  seen  him  eager  to  learn, 
and  at  the  same  time  possessed  of  great 
in^Iigence,  Saraswati  spoke  these  virtuous 
•nd  beneficial  words  to  the  Brahmana 
Tarkshya. 

Saraswati  said  :— 

5.  He  who  knows  Brahma,  he  who  per- 
ceives the  Supreme  with  purity  and  equa- 
fiimity  goes  to  the  celestial  region  and  ob- 
tains the  supreme  bliss  with  the  immoruls. 

.  6.  Many  large,  beautiful  and  sacred 
lakes  are  there,  abounding  in  fishes,  flowers 
and  golden  kKuses.  They  are  like  holy 
shrines  and  their  very  sight  drives  away 
all  grief. 

7.  Pbus  men,  specially  adored  by  the 
Apsaras,  who  are  virtuous,  well-adorned  and 
golden -complexioned,  live  in  contentment 
pn  the  banks  of  these  lakes. 

8.  He  who  gives  away  cows  (to  the 
B^ahmanas  here)  goes  to  the  highest  re- 
gion. By  giving  bullocks  he  goes  to  the 
apl^  r^ion,  by,  giving  clothes  he  goes  to 
the  lunar  region  and  by  giving  gold  he  goes 
to  the  region  of  the  immortals. 

9.  He  who  gives  away  a  beautiful  cow 
Iprith  a  fine  calf, — a  cow  which  is  easily 
milked  and  which  does  not  run  away  4ives 
in  the  celestial  r^on  as  many  years  as 
there  are  hairs  on  the  body  of  that  cow. 

ID.  He  who  gives  a  fine,  strong,  power- 
ful and  young  oullock  which  is  capable  of 
drawing  the  plough  and  of  carrying  burdens 
^oes  to  the  re^^ion  obtained  by  men  who 
givjt  away  ten  kihe. 

II.  When  a  man  giver  away  a  well- 
caparisioned  Kapila  cow  with  money  and 
with  a  bronze  milk  pot,  he  finds  that  cow, 
becoming  a  giver  of  boons,  has  come  to  his 
side  by  her  own  distinguished  qualities. 

]S.     He  who  gives  away  cows  obtains  so 
many  merits  as  are  the  number  of  hair  on 
^  the    body    of   those  cows.    He  also  saves 
'  (from  heU)  his  sons,  grandsons  and  ances- 
tors up    to  the    seventh   generation    (up- 
wards and  downwards). 

r 

..  t3*  H^f  ^^  pr^sonts  to  a  Brahmana 
sesamufn.  made  op  in  the  form  of  a  cow 
dsLving  horns  made  pi  gold  with  mortey 
and,  a  ^aaen  mi(k  {lail*  goes  easily  to  the 
region  of  the  Vasts.. 

''k4j  A  «f»i%y1lb  own  acts  falb  into  the 
dark  ilepdl  ti  the  lower  r^on  infested 
Bjrdvil  Sfiwfks.  as  a  ^tp  (goes  down)  tossed 
by  Uie  tempest  on  the  high  tea.  But  gift 
qf  kiRe  saves  lilai  ifi  the  neat  world. 


15.  He  who  nves  his  daughter  i« 
marriage  in  the  Brahma  form,  whogivei 
away  umd  to  the  Brahmanas  and  duly 
makes  other  presents  goes  to  the  region  of 
Purandara. 

16.  O  Tarkshya,  the  virttxMis  mao  who 
continually  offers  oblations  to  the  sacred 
fire  for  seven  years  sanctifies  by  hb  thb 
action  his  seven  generations  upwards  and 
downwards. 

Tarkshya  said  :— 

17.  O  beautiful  lady,  tell  me  whoad( 
you  the  rules  of  the  Agnihotra  as  explained 
in  the  Vedas.  I  shall  learn  from  you  the 
time-honoured  rules  for  perpetually  keeping 
the  sacred  fire. 

TtHs  ends  the  hundrei  and  eighfy'sijsfh 
chapter,  the  history  of  Tarkshya  in  the 
Markandeya  of  the  Vana  Parva, 


CHAPTER  CLXXXVII. 

(MARKANDEYA  SAMASYA  PARVA), 

— Coutinued, 

VaishMipayana  said  :— 

1 .  Then  that  son  of  Pandu  (Yudhistbffs) 
spoke  thus  to  the  Brahmana  Markandeia, 
''narrate  (to  me)  the  history  of  Vivasunua 
Manu." 

Harkandeya  said  :— 

2.  O  king,  O  foremost  of  men,  there  was 
a  mighty  great  Rishi  ;  he  was  the  son  of 
Vivaswata  and  he  was  as  effulgent  as  Pra- 
japati. 

3.  He  far  excelled  his  father  and  srand- 
father  in  prowess,  in  strength,  in  fortune 
and  also  in  religious  penances. 

4.  Standing  on  one  leg  and  with  uplifted 
arms,  that  chief  of  men  performed  severe 
asceticism  in  the  extensive  Vadaru 

5*  With  head  downtvacxls,  and  with 
steadfast  ^ts  he  performed  these  severe 
austerities  for  ten  thoii^sand  yekr^.* 

6.  Once  ujMn  a  time  whien  he,  with  wet 
clothes  on  .and  with  oruUted  ■  looks  *on '  his 
head,  was  performing  such  austerities,  there 
came  a  fish  on  the  banks  of .  die  Cherivi  and 
spoke  to  him  thus. 

7.  "O  exalted  one,  I  am  a  helpksi 
little  fish ;  1  am  afraid  of  the  large  ones; 
a  vow-observing  Rishi,  you  should  extend 
your  protection  to  me, 

8— :9.  Especially  when  thb  is  the  lised 
custom  amongstus  that  the  big  fishes  prey 
up^    the   smaller    ones.     Thcrtlore    b« 


VANA    PARVA. 


2?3 


pleaded  to  save  me  from  being  drowned 
in  the  sea  of  terrors.  I  shall  requite  you 
for  your  help  to  me.** 

ID,  Having  heard  these  words  of  the 
fish,  the  Vivaswata  Manu  was  filled  with 
pity  and  took  out  the  fish  from  the  water 
wiih  hb  own  hands. 

1 1.  The  fish  which  had  a  body  as 
bright  as  the  rays  of  the  moon,  after  being 
taken  out  of  the  water,  was  again  put  back 
in  an  earthen  water  vessel. 

12.  O  king,  thus  being  reared,  that  fish 
grew  in  size,  and  Manu  carefully  tended  it 
as  if  it  were  a  child    of  his* 

13.  After  a  long  period  of  time  that  fish 
grew  to  be  so  Urge  that  there  was  no  room 
lor  it  in  that  vessel. 

14.  Manu  saw  that  the  fish  again  spoke 
to  him  thus,  *'0  exalted  one,  appomt  a 
better  habitation  for  me.'* 

15.  Then  the  exalted  Manu,  that  con- 
queror of  hostile  cities,  took  it  out  of  that 
vessel  and  carried  it  to  a  large  tank  and 
and  put  it  (into  its  water). 

t6— x8.  The  fish  began  to  grow  even 
there  for  a  long  period  of  time,  till  at  last 
though  the  tank  was  two  yoyonas  in  length 
and  one  yoyona  in  breaath,  O  lotus  eyed 
son  of  Kunti,  O  ruler  of  men,  he  had  no 
room  (even)  there  to  play  about.  Manu  saw 
that  the  fish  again  spoke  to  him  thus, — 

19.  "O  exalted  one,  O  pious  one,  O 
sire,  take  me  to  the  Ganga,  the  favourite 
wife  of  the  Ocean,  or  do  what  you  think 
proper. 

20.  O  sinless  one,  as  I  have  grown  to 
this  size  through  your  favour,  I  shall  cheer- 
fully do  what  you  command  me." 

21.  Havinjj  been  thus  addressed,  the 
up. right,  contment  and  the  adorable  Manu 
took  the  fish  to  the  river  Ganga,  and 
put  it  into  its  water  with  his  own  hands. 

22.  O  chast?ser  of  foes,  the  fish  there 
also  began  to  grow  for  some  time,  and  then 
seeing  Manu  it  spoke  to  him  thus, — 

23-  **  O  lord,  I  am  unable  to  move 
about  in  the  Ganga  on  account  of  my  huge 
bjdy.  Therefore,  O  exalted  one,  take  me 
soon  to  the  sea." 

24.  O  son  of  Pritha,  Manu  look  it  out 
of  the  Ganga  and  carried  it  to  the  sea  and 
put  it  there. 

25.  Notwithstanding  its  huge  size  Manu 
easily  carried  it  and  its  touch  and  smell 
were  also  pleasant  to  him. 

26-  When  that  fish  was  thrown  into  the 
»ea  by  Manu,  it  smilingly  spoke  these  words 
to  Manu, 

35 


27.  "O  exalted  one,  you  have  protected 
me  with  special  care ;  hear  what  you  should 
do  in  the  fulness  of  time. 

28.  O  exalted  one,  O  greatly  blessed 
one,  the  dissolution  of  all  this  mobile  and 
immobile  world  is  now  near  at  hand. 

29.  The  proper  time  for  purging  off  this 
earth  is  almost  come ;  therefore  I  tell  yon 
what  will  be  good  for  you. 

30.  The  terrible  doom  has  now  come  td 
the  mobile  and  the  immobile  things  of  the 
creation,  those  that  have  locomotion  and 
those  that  have  not. 

31.  You  should  (at  once)  build  a  strong 
and  huge  ark  and  furnish  it  with  a  long 
rope.  O  great  Rishi,  get  into  it  with  tlus 
seven  Rishis. 

32.  Take  with  you  all  the  different  seeds 
which  were  ennumerated  in  the  days  of  yore 
by  the  twice-born  Brahmanas;  and  you  must 
separately  and  carefully  preserve  them. 

33.  O  beloved  of  the  Rishis,  while  re- 
maining in  that  ark  wait  for  me ;  and  I  shall 
appear  to  you  in  the  shape  of  a  homed 
animal.     O  ascetic,  recognise  me  then. 

34.  I  now  depart,  you  should  act 
according  to  my  instructions,  for  without 
my  help,  you  cannot  save  yourself  from  the 
fearful  flood.*' 

35.  He  (Manu)  then  thus  replied  to  that 
fish,  •*  O  lord,  I  do  not  doubt  all  that  you 
have  said.     I  shall  do  all  this." 

36.  Giving  instructions  to  each  other, 
they  both  went  away  as  they  pleased.  O 
great  king,  then  Manu  as  told  by  the 
nsh, 

37.  O  chastiser  ol  foes,  O  hero,  pro- 
cured all  the  di£Ferent  seeds  and  set  sail  in 
an  excellent  vessel  on  the  surging  sea. 

38.  O    ruler  of    earth,    O   conqueror  of, 
hostile  cities,   he  thought  of  that  fish  and 
that  fish  also,  knowing  his  thought, 

39—40.  O  best  of  the  Bharata  race, 
appeared  there  with  horns  in  its  head.  O. 
foremost  of  men,  seeing  in  the  ocean  that 
fish  with  the  horn  emerging  like  a  rock  (as 
he  was  told  before,  he  (Manu)  threw  the 
noose  (made  by  the  rope)  on  the  head  of 
that  fish. 

41 — 44.  O  foremost  of  men,  O  conqueror 
of  hostile  cities,  fastened  by  the  noose,  the 
fish  towed  the  ark  with  great  force  over  ^ihe 
salt  water.  O  best  of  men,  it  dragged 
him  in  that  vessel  in  the  roaring  and 
bellowing  sea.  Tossed  by  the  tempest 
on  the  great  ocean,  the  vessel  reeled  ^bout. 
like  a  drunken  harlot.  .  O  cofiqu«r6^  of 
hostile  cities,  neither  land  nor  the'  four 
cardinal  points  of  the  horizon  could  be-  thcQ  « 
distinguished. 


a74 


MAHABIIARATA 


45.  O  foremost  of  men*  there  was  water 
-every  where  ;  the  water  covered  the  heaven 
and  the  sky.  O  best  of  the  Bharata  race, 
when  the  world  was   thus  flooded, 

467^48.  None  but  Manu,  the  seven 
Rishis  and  the  fish  could  be  seen.  O  kin^^, 
for  many  years  it  diligently  dragged  the 
boat  on  the  flood.  Then,  O  descendant  of 
Kuru,  O  best  of  the  Bharata  race,  it  then 
dragged  the  ark  to  the  peak  of  the  Hima- 
layas. Then  that  fbh  smilinghly  spoke 
thus  to  those  Rishis. 

49.  "  Without  delay  bind  the  ark  to 
peak  of  the  Himalayas.  O  best  of  the  Bha- 
rata race,  they  soon  tied  the  vessel  there 

50.  On  the  Himalayan  peak  on  hearing 
the  words  of  the  flsh.  Since  that  day  that 
great  Hamalayan  peak  is  called  Naubhu- 
dhana 

51.  And  is  celebrated  as  such  up  to 
dnte.  O  son  of  Kunti,  know  this.  Then 
that  fish  thus  spoke  to  those  Rishis  as- 
sembled together, 

52.  *'I  am  the  I^rd  of  creatures,  Brahma  ♦ 
none  is  greater  than  myself.  In  the  form 
of  a  flsh  I  have  saved  you  from  this  fear. 

53.  Manu  will  create  all  beings,  gods* 
Asuras,  aud.men,  and  all  those  who  have 
power  of  locomotion  and  who  have  not. 

54.  By  practising  severe  asceticism,  he 
will  acquire  this  power.  With  my  bless- 
ings, illusion  will  have  no  power  over  him." 

55.  Having  said  this,  the  fish  disap- 
peared in  a  moment.  Vivaswata  Manu 
also  became  desirous  of  creating  the 
creatures. 

56 — 57,  In  this  wofk  of  creation,  illusion 
overtook  him  ;  he  therefore  performed  great 
asceticism.  Having  obtained  ascetic  success, 
O  best  of  the  Bharata  race,  Manu  again 
took  up  the  work  of  creation  in  proper  and 
exact  order.  1  have  thus  narrated  to  you 
the  old  st6ry  called  the  Legend  of  the  Fish. 

58.  He  who  every  day  hears  this  old 
history  of  Manu  obt^uns  all  happiness  and 
all  other  objects  of  desires  and  goes  to 
heaven. 

Thus  ends  the  hundred  and  eighty-seventh 
chapter,  the  history  of  the  Vivasvtata  in 
the  MarkanJeya  of  the    Vana  Parva^ 


CHAPTER    C  LXXXVIIl. 

CMARKANDEYA    PARVA)— 

Continued, 

Vaishampayana  said:— 

I.  Then  Dharmaraja  Yudhisthira  again 
Hiked  the  iUustrtous  Markandc^a  in  all 
humility* 


2.  ''O  great  Rishi,  you  have  seen  mmy 
thousands  of  ages  pass  away.  In  this  world 
there  is  none  who  is  seen  to  be  so  long  lived 
as  you. 

3.  O  foremost  of  Bramhanas,  theie  is 
none  equal  to  you  in  years  except  the  higlt- 
souied  Bramha  Parameshti. 

4.  O  Bramhana,  you  worship  Bramha  at 
the  time  of  the  great  dissolution  of  the  uni- 
verse when  this  world  becomes  devoid  of 
sky,  the  celestials,  and   the  Danavas. 

5 — 6.  When  that  dissolution  ceases  aiu! 
the  grandsire  awakes,  you  alone,  O  great 
Rishi,  see  the  Parameshti  (Bramha)  duly 
recreate  the  four  orders  of  beings  after 
having  fliled  the  cardinal  points  with  air 
and  placed  the  waters  in  their  proper 
places. 

7.  O  foremost  of  Bramhanas*  vou  h;ive 
worshipped  in  his  own  presence  the  gre;« 
Lord  and  the  grandsire  of  all  creatures  with 
your  soul  in  great  Somadhi, 

8.  O  Bramhana,  you  have  many  times 
seen  with  your  eyes,  the  primeval  acts  of 
creation.  Being  deeply  engaged  In  severe 
asceticism,  you  have  abo  excelled  the 
celestials  themselves. 

9 — 10.  You  are  considered  to  be  one 
who  is  near  Narayana  in  the  next  world. 
In  the  days  of  yore  you  had  many  times 
seen  the  supreme  creator  of  the  world  with 
spiritual  eyes  and  with  renunciation  which 
first  opened  your  pure  and  lotu-like  heart, 
— the  only  place  where  the  multifof  m  Vish- 
nu of  universal  knowledge  might  be  seen. 

11.  Hence  through  the  favour  of  Para- 
meshti, O  Bramhana  Rislti,  neithtrr  deaib 
nor  old  age  that  causes  the  d«?siruction  of 
the  body  has  any  power  over  you. 

12.  When  neither  the  sun  nor  the  moan 
nor  fire,  nor  earth,  nor  air,  nor  sky,  re- 
mains, 

13.  When  the  world  with  its  mobile  and 
immobile  creation  being  destroved  look? 
like  an  ocean,  when  the  celestials,  ihe 
Asuras  and  the  great  Nagas  aic  des« 
troyed, 

14.  When  (at  such  a  perioi)  the  lord  *>< 
creatures  takes  his  seat  on  a  lotus  and 
sleeps  there,  then  you  akne  remain  to 
worship  him. 

15-^16.  O  foremost  of  Bramhanas,  yon 
have  seen  with  your  own  eyes  all  that 
happened  before*  You  alone  have  seen 
many  things  by  your  senses*  Th  r^  is  no- 
thing  in  all  the  world  that  ts  not  known  to 
you.  Therefore,  I  eagerly  d«sir«^  to  bear  iH 
about  things. 


VANA    PARVA 


275 


Harkandeya  said  :— 

17 — 18.  Bowing  down  to  that  self-exis- 
tent, primordinl  Being,  who  is  eternal,  unde- 
teriorating  and  inconceivable  wlio  is  both 
endued  and  devoid  of  attributes,  I  shall  ex- 
plain to  you  all.  O  foremost  of  men,  Ja- 
nardana  clad  in  yellow  garb» 

19.  Is  the  great  movor  and  creator  of  all  ; 
he  is  the  soul  and  the  framer  of  all  things. 
He  is  the  lord  of  all  ;  he  is  called  great, 
incomprehensible,  wonderful  and  imma- 
culate, 

20.  He  is  without  beginning  and  with- 
out end,  he  pervades  all  the  world,  he  is  un* 
changeable  and  undeterioraling.  He  is  the 
creator  of  all.  But  himself  is  increate, — the 
cause  of  all  power. 

21  His  knowledge  is  greater  than  that 
of  all  the  celestials.  O  foremost  of 
kings,  alter  dissolution,  all  this  wonderful 
creation, 

22 — 23.  O  best  of  men,  again  comes  to 
life.  It  is  said  Kreta  Yoga  constitutes  four 
thousand  years,  including  its  morning  and 
evening  which  comprise  tour  hundred  years. 
Trcta  Yuga  is  said  to  comprise  three  thou- 
sand years. 

24.  Its  morning  and  evening  comprise 
three  hundred  yeais.  The  Yuga  that  follows 
is  called  Dapara,  and  it  is  said  to  comprise 
two  thousand  years. 

25.  Its  morning  and  evening  comprise 
two  hundred  years.  It  is  said  that  Kali 
Vuga  constitutes  one  thousand  years. 

36.  Its  morning  and  evening  comprise 
one  hundred  years.  Know  that  the  duration 
of  the  morning  and  evening  (of  a  Yuga)  is 
the  same. 

27.  After  Kali  Yuga  is  over,  Treta  Yuga 
cnmes  again  ;  and  thus  it  is  said  that  all  the 
Vugas  comprise  a  cycle  of  twelve  thousand 
}'ears. 

28—30.  One  full  thousand  of  such  cycles 
would  constitute  a  day  of  Bramha.  O  fore- 
most of  men,  when  this  universe  is  with- 
drawn and  taken  back  witliin  its  (original) 
home,  (namely)  Bramha  himself,  that  dis- 
appearance of  all  things  is  called  b\'  the 
learned  "the  universal  dissolution."  O  best 
of  the  Bharata  race,  at  the  end  of  the  last 
nientfoned  one  thousand  years,  men  be- 
cogjk  addicted  to  falsehood.  O  son  of  Pri- 
tha.they  th«h  perform  sacrifices  and  gifts  by 
TcprescntaliVes. 

31 ;  Vows  ob&er\'ed  by  representatives  are 
also  introduced.  The  Branthanas  perform 
acts  %\^  should  be  performed  by  the  SuJras, 
and  the  Sudras  take  to  earn  wealth. 


32—33-  The  Kshatrj'as  also  adopt  the 
practices  of  the  Bramhanas.  In  the  Kali 
Yuga  the  Brahmanas  will  abstain  from  sacri- 
fices and  the  study  of  the  Vedas.  They  will 
give  up  their  staff  and  deer  skin,  and  they 
will  eat  everything.  O  child,  the  Brahma- 
nas will  give  up  prayer,  and  the  Sudras  wJll 
betake  tliemselves  to  these. 

34  O  ruler  of  men,  the  course  of  the  world 
then  looks  subverted, — there  are  the  signs  of 
the  universal  dissolution.  Then  will  rule 
over  the  earth  mnny  Mlechaha  kings. 

35.  These  sinful  kings  addicted  to  false- 
hood will  govern  their  subjects  on  principles 
that  are  false.  The  Audhas,  the  Sakas,  the 
Pulandas,  the  Yavana  kin^s, 

36.  The  Kamvajas,  the  Valhikas,  and 
the  Abhiras  will  then  O  foremost  of  men,  be 
endued  with  courage,  and  they  will  possess 
the  sovereignity  of  the  earth.  O  descendant 
of  Bliarala,  at  the  end  of  the  Kalt  Yugu 
such  becomes  the  stale  of  the  world.  Not  a 
sin>;le  Bralimana  then  adheres  to  the  duties 
of  his  order. 

37.  O  king,  the  Kshatry.is  and  the 
Vaisyas  also  follow  practices  contrary  to 
those  of  their  own  orders.  Men  become 
short-lived,  weak  in  strength,  energy  and 
prowess. 

38.  They  possess  little  strengtii  and 
diminutive  bodies  ;  and  they  hardly  be- 
come truthful.  The  country  becomes  desert? 
and  all  directions  are  fillea  with  beasts  and 
wild  animals. 

39.  When  the  end  of  iht  Yuga  comes, 
the  utterings  of  the  Vedas  become  futile, 
The  Sudras  address  (others)  saying  "Bho;" 
while  the  Brahmanas  address  (others)  say- 
ing ''Noble  Sir." 

40.  O  foremost  of  men,  at  the  end  of  the- 
Yuga    animals      enormously    inerease.     O 
rulers  of  men,  perfumes  even  do  not  become  > 
agreeable  to  our  sense  of  smell. 

41.  O  foremost  of  men,the  tastes  of  things 
do  not  become  so  agreeable  to  our  sense 
of  taste  as  at  other  times.  Women  give 
birth  to  numerous  children  who  become  of 
diminutive  body,  destitute  of  good  conduct, 
and  good  manners.  O  king  at  the  end  of 
the  Yuga  women's  mouth  serves  the  purpos 
of  intercourse. 

43.  O  king,  at  the  end  of  the  Yuga, 
famine  ravages  the  habitations  of  mew,  and 
the  highways  are  infested  by  woioen  of  ill 
fame.  O  king,  all  women  become  hostile 
to  their  husbands  and  destitute  of  all 
modesty. 

43^  O  ruler  of  men,cows  yield  little  milk  ; 
trees  are  crowded  with  swarms  of  crows'/ 
they  do  not  produce  any  fruil^aud  flowers. 


\ 


?|6 


MAIIABHABATA. 


44.  O  rqler  of  earth,  the  Brahmanas, 
poluted  with  the  sin  of  killing  the  twice-born , 
accept  gifts  from  kings  who  arc  addicted 
to  falsehood 

45.  Filled  with  covetcousness  and  igno- 
rance ;  and  bearing  the  outward  symbols  of 
religion,  the  Brahmanas  afflicting  the  people 
of  the  earth  rove  about  for  alms. 

45.— 47.  Men,  leading  domestic  life, 
being  afraid  of  the  weight  of  Uxation,  be- 
come deceivers  ;  while  Brahmanas  assuming 
Ihe  disguise  of  ascetics  earn  wealth  by 
trade.  O  foremest  of  men,  many  Brahma- 
nas become  from  their  avarice  of  wealth 
^religious  mendk:ants  of  the  Brahmacharja 
order. 

48.  O  king,  men  at  such  a  time  behave 
contrary  to  the  mode  of  life  to  which  they 
belong ;  they  become  addicted  to  intoxica- 
ting drinks.tliw  become  capable  of  violating 
even  the  bed  of  their  ]jreceptors.  They  are 
deluded  with  the  destroy  of  this  world,  and 
they  pursue  things  that  only  give  pleasure 
ministering  to  flesh  and  blood. 

49.  O  foremost  of  men,  at  the  end  of  the 
Yuga  the  hermitage  of  ascetics  becomes 
crowded  with  sinful  and  insolent  wretches 
who  always  praise  the  life  of  dependence. 

*  50,  O  descendant  of  Bharata,  the  UIus- 
tnous  chastiser  of  Paka  (Indra)  never 
showers  rain  according  to  the  season.  The 
s^s  that  are  scattered  on  earth  never 
Bpring  forth. 

51.  Unholy  both  m  thought  and  deed, 
men  take  pleaaare  in  envy  and  malice.  O 
sjniess  one,  the  earth  becomes  full  of  sin  and 
immorality. 

'  52.  O  ruler  of  earth,  he  who  becomes 
virtuous  in  such  periods  does  not  at  all  live 
long.  The  earth  becomes  devoid  of  virtue 
in  every  shape. 

*  53.  O  foremost  of  men,  traders,  becoming 
fall  of  deceit,  sell  their  goods  with  false 
weights  and  measures. 

•  S4»  The  virtuous  men  do  not  prosper, 
only  the  sinful  men  then  exceedingly  pros- 
per. Virtue  then  loses  her  strength  and  sin 
becomes  all  powerful. 

55.  Those  that  are  devoted  to  virtue  then 
become  poor  and  short-lived.  At  the  end  of 
the  Yuga  those  that  are  sinful  become 
wealthy  and  long-lived. 

,  56.  At  the  end  of  the  Yuga  people  be- 
have sinfully  even  in  placet  of  public  enter- 
tainmentt  in  cides  and  towns.  Men  then 
always  seek  the  accomplishment  of  their 
ends  by  means  that  are  sinful. 

57. — 58.  Having  earned  fortunes  th;it 
ar«  really  small*  men  become  into^cated 
with  the  pride  of  wealth.  O  king,  many  men 


at  the  end  of  Yuga  try  to  rob  the  wedtfi 
that  has  been  secretely  deposited  with  them 
by  others  out  of  trust.  Full  of  sinful  prac- 
tices, they  shamelessly  declare,  "they  have 
nothing  in  deposit." 

5Q.  Beasts  of  prey  and  other  animab 
and  birds  are  seen  to  lie  down  in  pUicca  of 
public  entertainments,  in  cities  and  towns, 
as  well  as  in  sacred  temples. 

60.  O  king,  girls  of  seven  and  eight 
years  of  age,  give  birth  to  children,  and  bo}? 
of  ten  or  twelve  years  beget  offspring. 

61.  In  their  sixteenth  year  men  are  over- 
taken by  decripitude.  And  a  man's  life  is 
soon  run  out. 

62.  O  great  king,  when  men  become 
so  short-lived,  mere  youths  act  like  old 
men,  while  all  that  is  seen  in  the  youths  is 
seen  in  old  men. 

63.  Women,  prone  to  impropriety  of 
conduct  and  distinguished  by  bad  manners, 
deceive  even  the  best  of  husbands  and 
forget  themselves  with  servants  and  slaves, 
even  with  animals. 

64.  O  king,  even  women  who  are  the 
wives  of  good  men  foi^et  themselves  with 
others  even  at  the  life  time  of  their 
husbands. 

65.  O  king,  at  the  end  of  those  thou- 
sands of  years  and  when  men  become  so 
short-lived,  a  draught  takes  place  which 
extends  for  many  years. 

66  O  lord  of  earth,  then  men  and  (other) 
creatures,  possessing  but  little  strength  and 
vitality,  die  of  starvation  by  thousands, 

67.  O  ruler  of  men,  seven  blaxing  suns 
then  appear  in  the  sky  and  drink  up  all 
the  waters  of  the  earth  that  are  in  the 
rivers  and  in  the  seas. 

68.  O  descendant  of  Bharata,  O  best  of 
the  Bharata  race,  then  every  thing  of  the 
nature  of  wood  and  grass,  whether  dry  or 
wet,  is  burnt  down  and  reduced  to  ashes. 

69.  O  descendant  of  Bharata,  then  the 
fire  (called)  Samvastaka  helped  by  the 
wind  appears  on  earth  which  has  bc«n  al- 
ready burnt  (to  ashes)  by  the  seven  suns. 

-  70.  Thereupon  it  (  fire ),  penetra^g 
the  earth  and  reaching  the  nether  region, 
creates  great  terror  to  the  celesUab,  the 
Danavas  and  tne  Rakshashas. 

71.  O  ruler  of  earth,  burning  dovn 
the  nether  region  and  also  every  thin^  00 
this  earth,  that  fire  then  destroys  all  things 
in  a  momenL 

7f  •  That  Samvastaka  fire,  helped  \fy  that 
inauspicious  wind,  consume  ^is  world 
which  extends  for  hundreds  of  ttioosands  of 
Yoyanas. 


VANA  PARVA. 


«77 


73.  That  lord  of  all  things,  that  fire, 
blazing  forth  in  great  effulgence,  burns 
down  this  universe  with  the  celestials,  the 
Asuras,  the  Gandharvas  the  Yakshas,  the 
Nagas,  and  the  Rakshasas.* 

74.  Then  there  rise  in  the  sky  great 
masses  of  clouds  resembling  herds  of 
elephants  all  adorned  with  garlands  of 
lightning  beautiful  to  look  at. 

75.  Some  of  there  are  of  the  colour  of 
blue  lotus,  some  like  lilies,  some  like  the 
colour  of  the  filamenU  of  the  lotus  and  some 
are  red. 

76.  Some  are  yellow  as  turmeric,  some 
are  of  the  colour  of  a  crow*s  egf^,  some  are 
like  that  of  the  lotus  leaves,  and  some  red  as 
Vermillion. 

77.  Some  in  shape  are  like  palatial 
ckies,  some  resemble  herds  of  elephants, 
some  are  in  the  form  of  lizards,  and  some  of 
crocodiles  and  sharks. 

78.  O  great  king,  the  clouds  adorned 
with  garlands  of  lightning  that  gather  in 
the  A,y  on  that  occasion,  are  terrible  to 
behold  and  they  fearfully  roar.  Those 
masses  of  clouds  charged  with  rain  soon 
cover  the  whole  of  the  fimament. 

79.  O  great  king,  those  masses  of  clouds 
then  flood  with  water  the  whole  earth  with 
her  mountains,  forests  and  mines. 

80.  O  foremost  of  men,  then  command- 
ed by  Parameshti  (Brahma)  those  douds 
roaring  fearfully  soon  flood  all  places. 

81.  Pouring  a  great  quantity  of  water 
and  filling  the  whole  earth  (with  it),  they 
extinguish  that  fearful,  terrible  and  in 
auspicious  fire. 

82.  Commanded  by  the  supreme  lord, 
they  shower  continually  for  twelve  years  and 
fin  the  earth  with  their  downpour. 

83.  O  descendant  of  Bharata,  the  ocean 
then  overfloolds  it  bounds  ;  the  mountains 
fall  down  in  fragments  and  the  earth  sinks 
under  the  increasing  flood. 

84.  Then  suddenly  moved  by  the  wind, 
those  clouds  go  over  the  entire  expanse  of 
the  sky,  and  then  dbappear  from  the  view. 

85.  O  ruler  of  men,  O  descendant  of  Bha- 
rata, the  Self  Create,  lord, — the  first  cause, 
the  diety  whoso  abode  is  the  lotus  (Lakshmi) 
drinks  up  these  fearful  winds  and  goes 
then  to  sleep. 

-86.  Then  when  earth  becomes  one  great 
ocean,  when  all  mobile  and  immobile 
creatures  have  been  destroyed,  when  the 
celestials  and  the  Asuras  are  annihilated, 
when  the  Yakshas  and  the  Rakshasas  are 
no  more, 


87.  O  ruler  of  earth,  when  there  is  no 
human  being,  when  trees  and  wild  animals 
have  disappeared,  when  the  firmament  itself 
has  ceased  to  exbt,  I  alone  in  affection  tove 
about. 

88.  O  foremost  of  kings,  once  thus  roving 
over  that  one  great  ocean,  my  heart  was 
filled  with  great  affliction  on  not  seeing  any 
creature. 

89.  O  ruler  of  men,  then  thus  roving 
about  for  a  long  time,  I  became  fatigued  ; 
but  I  did  not  get  any  resting  place. 

90.  O  ruler  of  earth,  thereupon  one 
day  I  saw  in  that  great  expanse  of  water  a 
great  and  wide  extending  banian  tree. 

91.  O  great  king,  O  descendant  of 
Bharata,  I  then  saw  seated  on  a  cot  overlaid 
with  a  celestial  bed  and  attached  to  one  of 
the  far-extending  boughs  of  that  banian 
tree 

92.  A  boy  with  a  face  as  beautiful  as  the 
lotus  or  the  moon,  O  ruler  of  men,  with  eyes 
as  large  as  the  petals  of  full  blown  lotuses. 

93.  O  ruler  of  earth,  thereupon  I  was 
filled  with  great  astonishment,  and  (I  asked 
myself)  "how  can  this  child  alone  lie  here 
when  all  the  world  is  destroyed." 

94.  O  ruler  of  men,  though  I    knew' the 
Present,  the  Past  and  the  Future  and  though  , 
1  took  the  help  of  ascetie  meditation,  1  could 
not  learn  anythiug  about  the  boy. 

95.  Possessing  the   lustre    of  the  Aiasi  . 
flower    and    adorned    with    the   mark      of 
Srivatsat  he   appeared    to  me  as  if  he  were 
the  abode  of  Lakshmi. 

96.  That  lotus-eyed  and  greatly  effulgent 
boy  with  the  mark  of  Srivatsa  then  thus 
spoke  to  me  in  words  highly  pleasant  to  the 
ear. 

97.  "  O  child,  I  know  you  are  fatigued 
and  you  are  eager  for  rest.  O  descendant  of 
Bhrtgu,  O  Markandeya,  rest  here  as  long 
as  you  like. 

98.  O  foremost  of  Rishis,  enter  into  my 
body  and  rest  there.  That  is  the  place 
assigned  to  you  by  me.  1  am  gratified  with 
you.*' 

99.  O  descendant  of  Bharata,  thus  ad'- 
dressed  by  that  boy,  a  sense  of  total  disre- 
gard possessed  me  in  respect  both  of  my 
long  life  and  state  of  manhood. 

100.  Then  suddenly  that  boy  opened  his 
mouth  and  as  fate  would  have  it,  1  havinjg 
lost  an  power  of  locomotion,  entered  his 
mouth.  ' 

lox.  O  ruler  of  men,  thus  suddenly 
entering  his  stomach,  I  behel.d  the  whole 
earth  (there  within  it)  with  all  its  cities  and 
kingdoms. 


fT* 


MAHARIIAHATA 


♦ 


loa. — io6.  O  foremost  of  men  when 
wandering  about  in  his  stomach,  I  saw 
witiitn  it,  the  Ganga,  the  Satadnl,  the  Siia, 
the  Jamuna,  the  Kousaki^  the  Sarmanwati, 
the  Vctravati,  the  Chandra vaga,  the  Saras- 
wati,  tlie  S  ndhu,  the  Vipasa,  the  Godha- 
vari,  the  Vasokasara,  the  Nalini,  the 
Narmada,  the  Tamera,  the  Vena  of  fearful 
currents  and  sacred  waters,  the  Suvenna, 
the  Kreshnavena,  the  Irama,  the  Mahanndi, 
the  Vitasta,  that  large  river  Kaviri,  the 
Visal3*a,  the    Kimpuna  and   many  others. 

807.  O  chastiser  of  foes,  I  saw  there 
also  the  ocean  inhabited  by  alligators  and 
sharks,  that  mine  of  gems,  that  excellent 
abode  of  waters. 

to8.  I  saw  there  also  the  sky  adorned 
with  the  sun  and  the  moon,  blazing  in  great 
effulgence  and  possessing  the  lustre  of  the 
son. 

109.  O  king,  1  saw  there  also  the  earth 
beautiful  with  the  forests  and  woods.  O 
kin^,  (I  also  saw)  many  Brahmanas  engag- 
ed in  many  sacrifices, 

IIO. — III.  Many  Kshatryas  engaged 
in  doing  good  to  all  the  other  orders,  many 
Vaisyas  engaged  in  the  pursuits  of  agri- 
culture and  many  Sudras  engaged  in  serv- 
ing the  Brahmanas.  Then  wandering  in 
the  stomach  of  that  high-souled  being, 

113.  I  saw  the  mountains  of  Hiniayat, 
and  Himakuta.  I  also  saw  the  Nishada  and 
Sweta  abounding  in  silver. 

113.  O  ruler  of  earth,  I  saw  also  the 
mountain  Gandhamadana,  and  O  foremost 
of  men,  I  also  saw  Mandara  and  the  great 
nHMmtain    Nila. 

'114.  O  great  king,  T  saw  also  the  eoldcn 
mountain  Meru,  also  Mohendra  and  a!s> 
that  excellent  mountain  Vindhya. 

1x5.  I  also  saw  there  the  mountains  of 
Malaya  and  Paripatra.  These  and  many 
mt)tln  tains, 

%l6.  Were  seen  by  me  in  his  stomach. 
Tkey  were  all  decked  with  gems  and  jewels. 
O  ruler  of  men,  I  saw  also  there  the  lions, 
the  tigers  and  the  be  A'-. 

117.  O  ruler  of  the  earth,  all  the  other 
creatures  that  arc  on  earth  were  all  seen  by 
me  in  his  stomadi  as  1  was  wandering  about 
there. 

118.  O  foremost  of  men,  having  entered 
hi^  stomach,  as  1  wandered  about,  I  saw 
the  whole  race  of  the  celestials,  Indra  and 
others,* 

i»9.  The  Sadhya,  the  Rudra,  the 
A  lityas,  the  Giihakas,  the  Pilris,  the  Nagas, 
the  tiirds,  the  Vasus,  the  Asmas, 

*        - 

*1K».  T^e  Gandharvas,  the  Rishis^  the 
Duityas,  the  Danavas,  the  Nagas, 


I2t.  The  Sons  of  Shinghikas,  and  all 
other  enem-es  of  tlie  celestials.  Whatever 
mobile  and  immobile  things  1  saw  on  earth* 

122. — 123.  O  king,  1  saw  them  all  in 
the  stomach  of  that  high-souled  one.  O 
lord,  living  on  fruits,  wandering  over  the 
entire  universe  which  wasthere,!  lived  within 
his  body  for  many  hundred  years.  Bui  1  did 
not   see  the  end  of  hb  body. 

124.  O  king,  though  I  continuously  roved 
about  within  his  body  in  great  anxiety,  I 
could  not  find  the  limit  of  tlie  body  of 
that  high-souled  one. 

125.  Then  in  both  thought  and  deed 
I  sought  the  protection  of  tliat  boon -giving 
and  pre-imminenily  great  diety  and  duly 
acknowledged  his  superiority 

126.  O  king,  O  foremost  of  men,  then 
I  suddenly  came  out  of  the  open  nK>uth  of 
that  high-souled  one  by  means  of  a  great 
gust  of  wind. 

1 27.  O  king,  O  foremost  of  men,  I  then 
saw  seated  on  the  branch  of  the  banian 
tree  that  immeasurably  tJFulgent  being  in  the 
form  of  a  boy,  with  the  mark  of  Srivatsa^ 
who  had  SNvallowed  up  the  universe. 

129.  O  foremost  of  men,  that  greatly 
effulgent  boy  with  the  mark  of  Sriv^tsa 
and  with  yellow  robes  on,  being  gratified 
with  me  smilingly  thus  spoke  to  me, 

10.  "O  foremost  of  Rishis.  O  Markandeya. 
yon  were  living  for  sometime  within  my 
body, — I  shall  however  speak  to  you.'* 

131.  As  he  said  to  me,  within  that  very 
moment,  I  acquired  as  if  new  sight ;  in 
consequence  of  which  I  saw  myself  pos* 
sessed  of  true  knowledge  and  freed  (vom 
the  illusions  of  the  world. 

^32—35'  O  child,  having  seen  the  inex- 
austible  prowess  of  that  imtmossiirably 
effulgent  being,  I  worshipped  his  revered 
and  well -shaped  feet  with  soles  as 
bright  as  the  burnished  copper  and  with 
toes  of  mild  red  colour.  Having  placed  them 
reverentially  on  my  head  ami  joined  ray 
hands  in  humility  and havinggone  to  him 
with  all  reverence,  I  saw  that  Divine  Being 
who  is  the  soul  of  all  things  and  whose  eyes 
are  like  the  petals  of  lotus.  Having  thus 
bowed  to  him  with  joined  hands  I  spoke  to 
him  thus,  **  O  God,  I  desire  to  know 
you,  and  also  your  tliis  wonderful  illosion. 

136.  O  excellent  one,  having  entered 
into  your  body  through  your  mouth,  I  have 
seen  the  entire  universe  in  your  stomach. 

'37-  O  god,  the  celestials,  the  Danavas^ 
the  Rakshasas,  the  Yak^has.  the  Gandhar« 
va*s.  the  Xagas,  nay  the  whole  universe 
mobile  immobile  ate  all  within  }our  body. 


VANA    PARVA. 


279 


138.  Though  I  continuously  ran  over 
your  body,  yel  ihroiigh  your  grace,  O  god, 
my  mennory  did  not  fail. 

*39«  ^  gt^^Sit,  lord, I  have  come  out  through 
your  desire  and  not  mine.  O  lotus-eyed 
one,  I  desire  to  know  you  wlu>  are  faultless. 

140.  Why  do  you  slay  here  becoming  a 
boy  and  swallowing  up  the  universe  ?  You 
should  explain  to  me  all  this. 

141.  O  sinless  one,  O  chastiser  of  foes, 
why  does  the  universe  is  wiihin  your  body  ? 
How  long  will  you  stay  here? 

142.  O  lord  of  celestials,  I  desire  to 
hear  all  this  in  detail  and  as  they  all 
happened.  O  lotus-eyed  one,  it  is  not  impro- 
per  for  a  Brahmana  to  desire  to  know  it. 

143.  O  lord,  what  I  have  seen  is  wonder- 
ful and  inconceivable."  Having  been  thus 
addressed  by  me,  that  highly  effulgent  and 
blessed  god  of  god<;,  that  foremost  of  all 
speakers,  duly  consoling  me,  thus  spoke  to 
me. 

Thus  ends  the  hundred  and  eighty- 
eij^kth  chapter,  the  wonderful  child,  tn  the 
Uarkandeya  Samashya  0/  the  Vana  Parva, 


CHAPTER    CLXXXIX, 

(MARKANDEYA  SAMASYA   PARVA) 

— Continued, 


The  Deity  said  :— 

1.  O  Brahmana,  even  the  celestials  ^o 
not  know  me  truly.  But  as  I  am  pleased 
with  you,  I  sliall  tell  you  how  i  created  the 
universe. 

2.  O  Brahmana  Rishi.  you  have  filial 
piety,  and  you  have  also  sought  my  protec- 
tion ;  you  have  also  seen  rae  with  your  eyes, 
and  your  Brakmacharya  is  also  great. 

3.  In  days  of  yore,  I  called  the 
waters  by  the  name  of  Nara,  and  because 
the  waters  have  ever  been  my  Ayana  (nbpde), 
I  am  called  Narayana, 

4.  O  foremo«;t  of  Brahmana,  I  am 
Narayana,  the  source  of  all  things,  the 
eternal,  the  unchangeable  :  I  am  the  creator 
of  ail  things  and  also  the  destroyer  of  all. 

5.  I  am  Vishnu.  I  am  Brahma,  I  am 
Indra,  the  lord  of  the  celestials.  I  am 
king  Vaisravana  (Kuvera),  I  am  Vaina,  the 
king  of  the  deceased  spirits. 

6.  O  foremost  of  Brahntanas,  I  am 
Siva,  I  am  Soma,  I  am  Kashyapa,  I  am 
the  lord  of  all  treated  things  ;  I  am  Dhaia^ 
Bidkata,  I  am  tlie  sacrifice  embodied. 


7.  Fire  is  my  mouth,  the  earth  my  feet, 
the  sun  and  the  moon  are  my  eyes,  the 
heaven  is  my  head,  the  sky  and  the  direc- 
tions are  my  ears.  And  tiie  waters  arc  my 
sweats  (of  the  body). 

8.  Space  with  the  cardinal  points  ar« 
my  body,  and  the  air  is  my  mind.  I  have 
performed  many  hundreds  of  sacrifices  in 
which  Dhakshina  were  in  abundance. 

9.  I  am  ever  present  in  the  sacrifices 
of  the  celestials  ;  those  that  know  the  Veda^ 
offer  sacrifices  to  me.  On  earth  those  chief 
Khastryas,  those  kings  who  desire  to  obtain 
heaven, 

10 — 12.  And  those  Vaisyas  who  also 
desire  to  attain  to  those  blessed  region, — all 
worship  me.  Becoming  Sliesha  it  is  I  who 
support  (on  my  head)  this  earth  boundec) 
by  the  four  seas  and  decked  by  Meru  and 
Mandara.  Assuming  the  form  of  the  boar 
in  the  days  of  yore  I  raised  up  this  universe 
sunk  in  water.  O  foremost  of  Biahmanas, 
becoming  the  fire  that  issues  forth  from  the 
Equine  mouth, 

13.  It  is  I  who  drink  up  the  water  and 
create  them  ai^ain.  From  my  month  Brah? 
manas.  from  my  arms  the  Khashtryas^ 
from  my  thighs  the  Vaisyas, 

14.  From  my  feet  the  Sudras,  one  after 
the  other, — sprang  up  tlirough  my  great 
energy.  The  flig,  ihe  Sama,  the  Vayu 
and  the  Atharva  Vedas, 

'5 — '7'  Issued  forth  from  me  and  dls^ 
appear  also  in  me.  The  Brahmanas^ 
devoted  to  asceticism,  those  that  value  peace 
as  the  higl)e.st  atuibiite,  those  that  have 
their  souls  under  complete  control,  those 
that  are  desirous  of  knowledge,  those  that 
are  freed  from  lust  and  wrath  and  envy, 
those  that  are  unwedded  to  earthly  things, 
titose  that  have  their  sms  completely  des- 
troyed, those  that  possess  gentleness  and 
virtue,  those  that  are  free  from  pride,  those 
that  have  a  full  knowledc^e  of  the  soul — all 
these  worship  me  with  profound  meditation. 
I  am  the  fire  called  Samvartaka,  i  am  the 
wind  called  Samvartaka, 

18.  I  am  tiie  Samvartaka  sun,  I  am 
the  Samvartaka  fire.  Those  that  arc  seen 
in  the  skies  in  the  shape  of  stars, 

19.  O  foremost  of  Brahmanas,  know 
them  to  be  the  pores  of  my  skin.  The 
oceans,  those  mines  of  gems,  and  the  four 
directions, 

20.  Know,  they  are  my  robes,  my  bed, 
my  abode.  They  have  been  spread  by  me 
to  accomplish  the  purposes  of  the  celestials. 

21.  O  excellent  man,  know  that  desire^ 
anger,  joy,  fear  end  ignorance  are  all 
different  Cotvas  of  myself. 


208 


MAHABAIIRATA. 


22 — 23.  O  Brahmana,  whatever  is  obtain- 
ed by  men  by  the  practice  of  truth,  charity, 
asceticism,  peace,  harmlessness  towards 
an  ere;  tures  and  other  such  good  deeds  is 
obtained  through  my  arrangements.  Led 
by  my  laws,  men  rove  about  within  my 
body,  their  senses  being  always  overwhelmed 
by  me.  They  do  not  move  according  to 
their  will, — they  are  moved  by  me. 

24 — 26.  The  Brahmanas,  that  have 
thoroughly  studied  the  Vedas,  tha^t  have 
obtained  tranquility  in  their  souls,  and  that 
have  subdued  their  anger,  obtain  a  high 
reward  by  performing  many  sacrifices.  But 
such  reward  is  not  obtained  by  men  who 
are  wicked  in  their  acts,  who  are  over- 
whelmed with  covetiousness,  who  are  mean 
and  disreputable,  who  have  their  souls 
unblessed  and  impure.  Therefere  O  Brah- 
mana, know  that  this  reward  which  is 
obtained  by  only  self -controlled  men  and 
not  obtained  by  ignorant  and  foolish  men 
— this  which  is  att;iinable  by  asceticism 
alone, — produces  high  merits. 

27.  O  excellent  man,  at  those  times  when 
virtue  and  morality  decrease  (in  the  world) 
and  sin  and  immorality  increase,  I  create 
myself. 

28 — 29.  When  fearful  and  vicious-min- 
de^  Daityas  and  Rakshasas,  that  are 
incapable  of  being  killed  by  even  the  fore- 
most of  the  celestials,  are  born  on  earth, 
t  then  take  my  birth  in  the  families  of 
virtuous  men.  And  assuming  a  human 
form,  I  restore  peace  by  destroying  all 
pvils. 

30.  By  my  own  Maya  I  create  the  celes- 
tials, the  men,  the  Gandharvas,  the  Rak- 
§hasas  and  all  the  mobile  and  immobile 
lliings.  And  I  again  destroy  them  all  (when 
ihe  time  comes). 

31.  For  the  preservation  of  virtue  and 
Qfioralky  I  assume  a  human  form,  and  when 
the  times  come  I  assumes  form  that  are 
inconiceivable. 

32.  In  the  Satya  Yuga  I  become  whlte» 
in  the  Treta  Yuga  I  become  yellow,  in  the 
Dapara  I  become  red  and  in  the  Kali  Yuga 
I  become  black. 

33—34.  Jn  that  Kali  Yuga,  the  virtue 
rem(iins  only  three  fourths.  When  the  end 
of  Kali  Yuga  comes,  I  assume  the  fearful 
fprn)  of  death  and  destroy  all  the  three 
wofTds  with  all  their  mobile  and  immobile 
creatures.  I  then  cover  the  universe  with 
tKred  sttfps.  1  am  the  soul  of  the  world,  I  am 
thesdnrceof  all  happiness. 

35.  ^  I  am  the  humbler  of  all  pride,  I  am 
off^rtipre^fenf,  I  am  infinite,  I  am  the  lord 
of-  the  selise»,  I  am  great  in    power;    O 


Brahmana,  I  alone  set  the  2wbeel  of  Time 
in  motion.  I  am  formless. 

36.  O  foremost  of  Rishis,  I  am  the  des- 
troyer of  all  creatures,  and  I  am  also  the 
cause  of  all  efforts  of  all  creatures.  My 
soul  completely  pervades  all  creatures.  O 
chief  of  Brahmanas,  none  knows  me. 

37-  It  is  1  whom  the  pious,  and  the 
devoted  worship  in  all  the  worlds.  O 
Brahmana,  whatever  pains  you  have  fek 
within  my  stomach, 

38.  O  sinless  one,  know  all  that  was  for 
your  happiness  and  good  fortune.  Whatever 
worlds  with  their  mobile  and  immobile 
beings  you  have  seen  (within  my  stomach.) 

39-  Everything  has  been  ordained  by 
m  V  soul  which  is  the  source  of  all  existence. 
The  Grandsire  of  all  the  worlds  is  half  of 
my  body. 

40.  I  am  named  Narayana,  weilding 
the  conch,  the  discus  and  the  mace.  O 
Brahmana  Rishi,  for  a  period  of  tlu>usand 
times  of  the  four  yugas, 

41.  1,  who  am  the  soul  of  the  universe 
sleep,  overwhelming  all  creatures  in  uncon* 
sciousness,  O  foremost  of  Rishis,  then 
do  I  stay  here  for  everlasting  time, 

42.  O  foromost  of  Brahmanas,  in  the 
form,  of  a  boy,  though  I  am  old,  stay  here 
until  Brahma  wakes  up.  I  who  am  Brahraa 
have  given  you  boons, 

43*  I  ani  gratified  with  you,  O  the 
adored  of  the  Brahmana  Rishis.  Seeing 
one  vast  expanse  of  water  and  seeing  tm 
all  mobile  and  immobile  creatures  are  des- 
troyed, 

44.  You  were  afflicted  with  sorrow.  I 
knew  this,  and  it  is  for  this  reason  1  showed 
the  universe  when  you  entered  within  roy 
body. 

4^«  You  became  astonished  and  be- 
wildered by  seeing  the  entire  iiniverse  (with* 
in  jny  stomach).  O  Brahmana  Rishi,  there- 
fore you  were  soon  brought  out  by  me. 

46.  I  have  spoken  to  you  about  that 
Soul  which  is  inconceivable  even  to  the 
celestials  and  the  Asuras.  As  long  as  that 
great  ascetic,  the  holy  Brahma,  does  not 
awake, 

47.  O  Brahmana  Rishi,  till  then,  live 
here  happily  and  trustfully. 

48 — ^49*  O  foremost  of  Brahmanas,  when 
that  Grandsire  of  all  creatures  will  awake,  I 
shall  alone  create  all  creatures  having 
bodies,'  abo  the  firmament,  the  earth,  the 
lifiht,  the  atmosphere,  the  water  and  alsti^ ' 
aO  mobile  and  immobile  cceaiurespoa  eastli. 


VANA  PaRVA. 


28 1 


Markondeyu  said:-* 

50.  O  child,  having  sad  this  that  greatly 
wonJerful  dieiy  disa,  p-a»eJ.  I  then  saw 
this  viried  and  wonJerfiil  creation  start 
into  life. 

51*  O  kinjj.  O  besrof  the  BHarata  race, 
O  foremost  of  all  virtuous  men,  I  saw  all 
this    wonderful    sight  at   the    end     of    the 

52.  The  Jotus-eyed  deity  whom  I  saw  in 
days  of  yore,  that  foremost  of  beings  is 
Janardana  (Krishna)  who  has  now  become 
j'our  relative. 

53.  O  son  of  Kunti,  in  consequence  of 
the  boon  bestowed  upon  me  by  that  deity 
O  my  child,  memory  does  not  fail,  that  the 
period  of  my  life  is  long  and  that  death 
itself  is  under  my  control. 

54.  That  deity  is  Krishna,  the  de*;cen- 
dant  of  Vrisni.  the  ancient  supreme  lord, 
the  inconceivable  Hari.  the  mighty-armed 
hero,  who  seems  to  sport  (in  the  world.) 

55.  He  is  Dhata,  Vidhata,  the  destroyer 
of  all|  the  Eternal,  the  bearer  of  Srivatsa 
mark  on  his  breast,  he  is  Govinda,  the  lord 
o.'  all  creatures,  the  highest  of  the   high. 

56.  Seeiilg  the  chief  of  the  Vrisnis,  this 
Primeval  Deity,  this  victorious.  God, 
wearing  the  yellow  robe,  my  recollections 
come  back  to  me. 

57.  This  descendant  of  Madhu  (Krishna) 
is  the  father  and  mother  of  all  creatures, 
O  foremost  of  the  Kuru«,  take  refuge  in  this 
great  protector. 

Vaisliampayana  said  :— 

53.  H  iving  been  thus  addressed,  the 
sons  of  Pritha,  and  those  two  foremofst  of 
men,  the  twins,  with  Draupadi,  all  bowed 
down  to  Janardana  (Krishna). 

59.  That  foremost  of  men  (Krishna), 
deserving  of  all  honour,  being  thus  revered 
by  them,  comforted  them  with  sweet   words. 

Thus  ends  the  hundred  and  eighty  ninth 
chapter f    Atarkandeya's   words    about    Na- 
rayana    in  the    Markandeya    Samashya  of 
the  Van  a  Parva* 


CHAPTER   CXC. 

M.\RKENDEYA  SAMASYA   PARVA) 

— Continued, 

YaiBhampayana  said  r— 

I.  The  son  of  Kunti,  Yudhisthira  again 
asked  the  great  Rishi  Markandeya  about 
ttie  future  government  of  the  earth, 

36 


Yudhisthira  said:— 

2.  O  Rishi,  O  descendant  ofBhrigu,  0 
fdremost  of  speakers,  the  account  of  the 
destruction  and  re-creation  of  tlJ:igsatthe 
end  o{ ynga  which  we  have  heard  from  yo\i 
is  highly  wonderful. 

3.  I  am  very  curious  to  know  what  will 
happen  in  the  Kali  Y^nga,  and  when  Viftu^ 
will  be  destroyed,  what  would  rcrtiain. 

4. — 5.  What  will  be  the  power  of  mert 
then  and  what  will  be  their  food  and' 
what  their  amusements  ;  what  will  be  the 
length  of  their  life, what  their  dress  and  what 
also  will  be  the  limit  of  time,  after  attaining' 
which  the  Kreid  (age)  will  ag^in  begin.  O 
Rishi,  tell  me  all  this.  Alt  that  you  narratd 
is  varied  and  deliglitful, 

Vaishampayana  said :— 

6.  Having  been  thus  addressed,  that  great 
Rishi  agairi  began  to  narrate,  delighting 
that  foremost  of  the  Vrisni  race  (Krishna) 
and  the  Pandavas. 

Markendeya  said:— 

7.  O  king,  hear  all  that  has  been  and 
heard  by  me  and  all  that  has  been  known 
to  me  by  intution  through  the  grace  of  the 
god  of  gods. 

8.  O  best  of  the  Bharata  race,  hear  as  \ 
narrate  the  account  of  the  world  when  the 
sinful  time  would  comj. 

9.  O  best  of  the   Bharata  race,   ifi  the" 
Kreta  age,  ever>'thing  was  free  from  deceit, 
and  guile^  avarice  and  covetousness.     Vir* 
tue  like  a  bull  was  among  men  with  four 
legs  complete. 

10.  In  the  Trcta  sin  took  away  one  of 
its  legs  J  and  virtue  had  then  (only)  three 
legs.  In  the  Dwapara,  sin  and  virtue  are 
mixed  half  and  half. 

ii-r-14.  O  best  of  the  Btiaratd  face,  iii  the 
dark  age  (Kali)  virtue  being  mixed  with 
three  parts  of  sin  Jives  by  the  side  of  men. 
Accordingly  virtue  is  said  to  wait  upon  meh 
wfih  only  fourth  part  remaining.  O  Yu- 
dhisthira, know  that  the  period  of  life,  the 
energy,  the  intellect  and  the  physical 
strength  <rf  mai  (gradually)  decrease  inj 
every  Yuga.  O  Yudhisthira,  the  Bramha- 
nas,  the  Kshatryas,  the  Vaisdyas  and  Su- 
dras  will  practise  morality  and  virtue  witK 
deceit,  and  men  m  genefal  will  deceiye  their 
fellow  men  by  spreading  the  (false)  net  of  ' 
virtue.  Men  with  false  prjde  of  learning  by 
their  aicts  will  make  truth  concealed. 

15.  In  consequence  of  the  lofe^  of  Irtrth 
the  live^  of  men  will  be  sliort,  and  in  conse- 
quence of  the  shortness  of  life^  they  will  not 
be  able  to  acquire  m'uch  knowled{ge^ 


2B2 


MAIIABltARATA. 


> 


i6.  In  cOft sequence  of  the  littleness  of 
knowledge,  they  will  have  no  wisdom.  And 
for  this,  covetousness  and  avarice  will  over- 
whelm tliem  all.  Men  being  wedded  to 
avarice,  anger,  ignorance  and  desire, 

17. — 18.  Will  display  enmity  towards 
one  another  and  will  desire  to  take  one 
*  another's  life.  Thus  virtue  deminis>hed  and 
their  asceticism  and  truth  gone  Vaisyas, 
Brahmanas,  and  Kshatryas  will  all  be  equal 
to  the  Sudras.  The  lowest  (orders  of  men,) 
will  rise  to  the  middle  (orders  of  men,)  and 
the  middle  will  certainly  descend  to  the 
lowest. 

29.  At  the  end  of  Yugu  such  will  be  the 
state  of  the  world.  The  robes  made  of  flax 
will  be  considered  the  best  and  Koradtishaka 
grain  will  be  considered  to  be  the  best. 

20 — 2 1 .  At  the  end  of  Yuga  men  will 
consider  their  wives  as  only  friends  ;  they 
will  live  on  fish  and  milk  of  goats  and  sheeps, 
for  cows  will  then  be  extinct.  At  this  tinie 
even  those  that  always  observe  vows  will 
become  covetcous. 

22.  At  the  end  of  Yuga  men  will  be 
opposed  to  one  another  and  seek  one 
another's  life.  They  will  be  atheists  and 
thieves. 

23.  They  will  dig  even  the  banks  of 
streams  with  their  spades  and  sow  grains 
there.  But  even  these  places  will  prove 
barren  to  them  at  thii  period  of  time. 

44.  Those  men  who  are  devoted  to  the 
rites  in  honour  of  the  deceased  and  of 
tlie  celestials  will  be  coveteous  and  will  also 
appropriate  and  enjoy  what  belongs  to 
others. 

25.  The  father  will  enjoy  what  belongs 
to  the  son  and  the  son  what  belongs  to  l)»e 
father.  At  such  lime  things  forbidden  by 
the  Sastras  will  be  enjoyed  by  men. 

26.  The  Brahmanas  will  speak  ill  of  the 
Vedas,  and  they  will  not  observe  any  vows. 
Their  understanding  being  clouded  by  the 
science  of  controversy,  they  will  neither 
perform  sacrifices  nor  Nomas,  Deluded  by 
the  scienes  of  controversy,  their  heart  will  be 
led  away  to  things  mean  and  low. 

27.  Men  will  till  low-lands  and  employ 
cowd  and  calves  that  are  but  one  year  old  in 
drawing  the  plough  and  carrying  the 
burdens. 

28.  Sons  having  killed  their  fathers  and 
lathers  having  killed  their  sons  will  incur  no 
oppobrium  by  doing  it  ;  and  they  ever  will 
^e  glory  in  them. 

.«^.  The  whole  world  will  be  filled  with 
Idlecha  cooduct  and  Mlecha  notions.  All 
^religious)  jrijLet  and  sacrifices    will  cease  ,* 


there  will  be    joy  no  where,   and    g^tst^t^ 
festivities  will  disappear. 

30.  Men  will  rob  tlie  possessions  of  help- 
less persons,  oLthose  that  are  friendless  and 
of  those  that  are  widows. 

31. — 33«  Possessing  little  energy  and 
strength,  and  no  knowledge  and  b«ing 
addicted  to  avarice,- ignorance,  and  stnfol 
practices,  men  will  accept  with  joy  the 
gifts  made  by  the  wicked-minded  people  ^Tth 
contemptuous  words.  O  son  of  Kunti,  the 
kings  with  their  hearts  wedded  to  sin,  hav- 
ing no  knowledge  and  always  being  proud  of 
their  wisdom  will  fight  with  one  another  wth 
the  intention  of  taking  one  anothers*  lives. 
The  Kshatr>as  will  beat  the  end  of  the 
Yuga  the  thorns  of  the  earth. 

34.  Full  of  avarice,  swelling  with  pride 
and  vanity,  unable  and  unwilling  to  prcKcct 
(their  subjects),  they  will  take  pleasure  in 
punishing  (their  subjects). 

35.  Again  and  again  attacking  the  ^ond 
and  the  honest,  and  f.:eling  no  pity  for  thera 
even  when  they  will  cry  in  grief,  the  ICsha* 
htryas  will,  O  descendant  of  Bliarata,  rob 
them  of  their  wives  and  wealth. 

36.  When  this  Yuga  will  come,  no  one 
will  ask  for  a  girl,  (for  marriage>,  and  no  one 
also  will  give  away  a  girl.  The  girls  will 
themselves  choose  their  own  husbands. 

37.  The  kings  with  their  mind  darkened 
by  ignorance,  and  discontented  with  what 
they  have,  will  at  such  a  tin-e  rob  their 
subjects  by  every  means  in  their  power. 

38.  There  is  no  doubt  the  world  will  be 
then  Mlechafied,  When  this  Yuga  would 
come,  the  right  hand  will  deceive  the  left, 
and  the  left  the  right. 

^    39.     Men  with  false  pride  of  learnings  will 
7diminish  truth.     The    old    will  display  the 
\  folly  of  the  young,  and  the  young  will  show 
in  them  the  dotage  of  the  old. 

40.  The  cowards  will  have  the  reputation 
of  bravery,  and  the  brave  will  be  as  melon* 
choly  (fools)  as  the  cowards.  At  this  age 
men  will  not  trust  one  another. 

41.  Full  of  avarice  and  ignorance  all  the 
world  will  have  but  one  sort  of  food,~-stn 
will  increase  and  virtue  will  fade    away* 

42.  O  ruler  of  men,  the  Brahmanas,  the 
Kshatryas,  and  the  Vaisyas  will  disappear, 
leaving  no  trace  of  Uieir  orders.  At  this 
time  all  men  will  be  of  one  order. 

43.  Fathers  will  not  forgive  their  sens, 
and  the  sons  will  not  forgive  their  fathers  ; 
at  this  time  wives  will  not  serve  tl»eir  hiss- 
bands. 

44.  When  this  age  will  come  men  ifHQ 
seek  those  countries  where  men's  staple 
food  is  wheat  and  barley. 


YAI^A   PARVA. 


283 


45.'*'0'kingf,  men  a  id  women  wOl  become 
perfectly  free  in  their  conduct.  When  this 
a^ewill  come,  they  will  not  tolerate  one 
another's^acts. 

46.  O  Yudhisthira,  the  whole  world  will 
be  then  mlechafied  ;  men  will  no  more 
l^atify  the  celestials  by  performing  the  Sradh 
ceremony. 

47.  O  ruler  of  men.  no  one  will  listen  to 
the  words  of  others,  and  none  will  be  con- 
sidered as  another's  preceptor.  The  whole 
world  will  be  enveloped  by  fearful  (intellec- 
tiia:!)  darkness. 

48.  Then  the  lengfth  of  men's  life  will  be 
sixteen  years.  Wlicn  this  age  would  come 
men  will  die  at  this  age. 

49.  Girls  of  five  and  six  years  will  pive 
birth  to  4:luldren  and  boys  of  seven  or  eight 
years  of  age  will  be  fathers. 

50.  O  king,  O  foremost  of  monarchs, 
when  this  age  would  come  the  wife  will 
not  remain  content  with  her  husband,  and 
the  husband  also  will  not  remain  content 
with  his  wife. 

5r.  When  this  age  would  come,  the 
possession  of  men  will  be  small,  and  they  will 
falsely  bear  the  marks  of  religion.  Tlie  world 
win  be  filled  with  avarice  and  jealousy.  No 
OT%c  will  be  a  giver  to  the  other. 

52.  The  country  will  be  afflctcd  with 
dearth  and  famine.  The  roads  will  be  filled 
with  lustful  men  and  unchasts  women. 
Women  win  also  hate  their  husbands. 

53.  When  this  age  will  come,  men  will 
certainly  adopt  the  M  lech  a  conduct  ;  they 
will  eat  all  tilings  ;  they  wiil  be  free  in  all 
their  all  acts. 

54.  O'best  of  the  Bharata  race,  led  by 
avarice,  men  will  deceive  one  another 
when  they  will  buy  and  sell. 

5^.  When  this  age  would  come,  men  will 
perform  the  ceremonies  and  rites  without 
knowing  the  ordinances;  they  will  behave 
as  they  would  like. 

56.  When  this  age  would  come,  led  by 
their  nature,  men  will  act  with  cruelty  and 
Will  speak  ill  of  one  ano  another. 

57.  People  will  pitilesslv  destroy  trees 
and  gardens.  Men  will  be  filled  with  anxeity 
for  their  livelihood. 

$8.  O  king,  led  away  by  coveteousness, 
men  will  kill  the  Brahma nas  and  appro- 
priate and  enjoy  their  wealth. 

59.  The  Brahmanas,  being  persecuted 
by  the  Sudras  and  afflicted  with  fear  and 
exctatming  "  Oh  *'  "  Alas  "  will  rove  over 
the  world  with  none  lo  protect  them. 


60.     VVhen    men    will    kill  others,  when 

they  will  be  wicked,  cruel  and  destroyers  of 

all  animals,    then    will    that  (Kali)    Yuga 
would  come, 

61 — 62.  O  perpetuator  of  the  Kuru 
race,  O  king,  the  foremost  of  Brahmanas, 
being  persecuted  by  the  robbers,  will  like 
crows  fiy  in  fear  and  in  great  speed  to  rivers, 
to  mountains  and  to  inaccessible  regions. 
Being  afflicted  with  tasks  imposed  on  them 
by  cruel  kings, 

63.  O  ruler  of  earth,  they  will  lose  all 
patience  in  this  fearful  age.  They  will  do  all 
improper  works  and  become  the  servants  of 
the  Sudras. 

64.  The  Sudras  will  explain  religion, 
Brahmanas  will  listen  to  them  and  settle 
their  duties  by  accepting  such  interpreta*- 
tions  (as  made  by  the  Sudras.) 

65.  The  low  will  become  the  high,  and 
all  sources  of  things  will  appear  in  contrary 
shape.  Abandoning  the  celestials,  men 
will  worship  the  bones  &c. 

66.  At  this  age,  the  Sudras  will  cease 
to  serve  the  Brahmanas.  In  the  hermit- 
ages of  the  Brahamanas,  in  their  schoob 
and  colleges, 

67.  In  places  sacred  to  the  gods 
and  in  sacrificial  grounds  and  in  sacred 
tanks,  the  earth  will  be  disfigured  with 
tombs  and  walls  containing  bones  &c.,  and 
they  will  have  no  temples  dedicated  to  the 
celestials. 

68 — 70,  All  this  will  take  place  in  the 
(Kali)  Yuga.  Know  these  arc  the  signs  of 
the  (Kali)  Yuga.  When  men  become  always 
fierce,  sinful,  carnivorous,  addicted  to  in- 
toxicating drinks  then  does  the  (Kaliy 
Yuga  come.  O  king,  when  flowers 
will  be  produced  in  flowers,  the  fruits  in 
fruits,  then  does  the  (Kali)  Yuga  come.  In 
this  Yuga  the  clQuds  pour  rain  unseason- 
ably. 

71.  Ceremonial  rites  of  men  do  not 
follow  one  another  in  due  order  and  the 
Sudras  quarrel  with  the  Brahmanas. 

72.  Soon  is  the  earth  filled  with  the  Mfe- 
chas,  and  Brahmanas  for  fear  of  heavy 
taxes  fly  in  all  directions. 

73.  All  distinctions  among  men  dis- 
appear. With  honorary  tasks  and  offices, 
men  go  to  the  forests  and  live  on  fruits 
and  roots. 

74.  When  the  world  will  be  so  afflicted, 
there  will  be  ho  rectitude  of  conduct.  Dis- 
cepl6swill  not  heed  their  preceptors'  ins- 
tructions,— nay  they  will  even  try  to    injuro 

them. 

. 

75.  Preceptors  impoverished  for  the 
wajit  of  wealth  will  be  disregarded  by  in6n. 


a84 


MAIIABIIARATA. 


Friends  and  relations  and  kinsmen  will 
perform  friendly  offices  for  only  ihe  sake  of 
vvealih. 

76—77.  When  that  age  would  come, 
every  one  will  be  in  want.  All  the  direc- 
tions will  be  in  a  blaze ;  the  stars  and  the 
constellations  will  have  no  brilliancy,  and 
the  planets  and  planetary  conjunctions  will 
be  inauspicious.  The  curse  of  the  wind 
ivill  be  confused,  and  innumerable  meters 
-will  flash  tliough  the  sky,  foreboding  great 
fear. 

78.  The  sun  will  appear  with  six  other 
suns.  There  will  be  g^eat  noise  on 
^veryside,  and  everywhere  there  will  be 
(great)  conflagrations. 

79.  The  sun  from  his  rising  to  setting 
will  be  covered  by  Rahu.  The  exalted  deity 
x}f  one  thousand  eyes  (Indra)  will  unceasing- 
ly shower  rains. 

80.  When  this  age  will  come,  crops  will 
fiot  grow  in  (great)  abundance.  The  wo- 
fnert  will  always  be  very  harsh  in  speech  ; 
they  wi|l  become  pitiless  and  fond  ot  weep- 
ing. 

81.  They  will  never  obey  the  orders  of 
their  husbands.  When  this  age  will  come, 
sons  will  kilt  fathers  and  mothers. 

82.  Women  living  uncontrolled  will  kill 
iheir  husbands  and  sons.  O  great  king, 
Rahu  will  then  devour  the  sqn  out  of  sea- 
son. 

83 — 85.  When  this  zge  will  cpme,  fire 
will  blaze  up  in  all  directions.  Travellers, 
being  unable  to  obtain  food,  drink  and 
shelter  even  when  they  ask  for  them,  will  lie 
down  on  the  wayside.  Crows,  snakes, 
vultures,  and  kites  and  other  animals  and 
birds  will  utier  discordant  cries.  When 
that  age  would  come,  men  will  abandon 
their  friends  and  relatives, 

86 — 87.  Servants  and  followers.  When 
this  age  will  come,  leaving  the  countries, 
directions,  towns  and  cities  that  they  occupy, 
men  will  one  after  the  other  seek  for  new 
ones.  **Oh  father,  Oh  son,**  uttering  such 
frightful  words, 

88.  Men  in  great  affliction  will  rove  over 
the  (various)  countries.  When  this  terrible 
age  would  be  over, 

89.  Creatures  would  come  into  existence 
again  beginning  with  the  Bramhanas.  When 
tliat  age  will  pass  away,  creation  will  again 
increase. 

90.  Providence  will  again  be  propitious 
al  will.  WlJcn  the  sun,  the  moon,  and  the 
Vrihaspati 

91.  Will  with  the  constellation  of  Pushya 
enter  the  same,    the  clouds   will  incubsant- 


ly  shower  rains,  and  stars  and   planets  wfll 
be  auspicious. 

92.  The  planets,  duly  revolving  in  their 
orbits  will  be  greatly  propitious.  Abun- 
dance, prosperiety,  wealth  and  peace  will  be 
every  where. 

93.  Impelled  by  Time  a  Brahmana 
named  Kaiki  Vishungasha  will  be  bom. 
He  will  possess  great  energy,  intellegence 
and  prowess. 

94 — 95.  He  will  be  born  at  a  village 
called  Sambhala  in  a  blessed  Brahmana 
family.  As  soon  as  thought  of,  vehichles, 
weapons,  warriors,  and  anns  and  armours 
will  all  be  at  his  command.  He  will  be  the 
imperial  sovereign  ever  victorious  by  the 
strengfth  of  his  virtue. 

96—97.  He  will  restore  order  and  peace 
in  this  world  overcrowded  with  creatures 
and  contradictory  in  its  laws,  lliat  effuN 
gent  and  greatly  intelligent  Bramhnna  will 
destroy  all  things.  He  will  be  the  destro>'er 
of  all,  and  he  will  be  the  maker  of  a  new 
Yuga,  I'hat  twicebom  one  surrounded  by 
the  Brahmanas,  will  exterminate  all  the  low 
and  despicable  Mlechas  wherevever  they 
will  be  found. 

Thus  ends  the  hundred  and  ninHetk 
chapter,  prophecy  for  the  future ,  in  ihe 
Markendeya  Samashya  of  the  Vana  Pasva» 


CHAPTER   CXCI. 

(MARKANDEYA  SAMASYA  PARVA) 

— Ccnlinned* 

Harkandeya  said:— 

I.  Then  '  exterminating  all  robbers,  he 
(KaIki)  will  duly  give  away  this  earth 
at  a  great  horse- sacrifice  to  the  Brah- 
manas. 

3.  Having  established  the  blessed  recti- 
tude ordained  by  the  Self-create  (Bramha), 
that  doer  of  virtuous  and  renowned  deeds 
v^ill  then  enter  a  charming  forest. 

3.  The  people  of  the  earth  will  imitate 
his  conduct.  When  thieves  and  robbers 
will  be  exterminated  by  the  Bramhanas, 
there  will  be  again  prosperity  (on  earth) 

4.  When  the  countries  will  t>e  (all)  sub- 
jugated, that  foremost  of  Brahmanas,  having 
cast  away  the  deer-skins,  lances,  and  tri- 
dents and  other  weapons, 

5.  Showing  his  rtv.Tcnce  for  the  excel- 
lent twice- born  onen  was  engaged  in 
killing  the  thieves.  That  Kalki,  will  rove 
over  the  earth  being  adored  by  the  foremost 
of  Brahmfinas. 


VANA  'PARVA. 


^85 


6.  The  heirt- rending  cries  of  "  Oh 
father/'  *'0  mother'*  "O  son"  will  rise 
when  he  will  exterminate  the  thieves  ^nd 
robbers. 

7.  O  descendant  of  Bharata,  when  at 
the  appearance  of  the  Kriti  Yii^a  sin  will 
thus  oe  completely  destroyed  and  virtue  will 
flourish  men  will  again  be  engaged  in  religi- 
ous rites. 

3.  Well-planted  gardens,  sacrificial 
grounds,  large  tanks,  Vedic  schools  and  col- 
feg<es,  ponds  and  temples  will  (all)  reappear 
every  where  ;  various  sacrifices  will  also 
begin  to  be  performed  at  the  appearance  of 
the   Krita  age. 

9.  Brahmanas  will  be  honest  and  good. 
Being  devoted  to  asceticism,  they  will  be 
Rishis. 

10.  The  hermitages  occupied  by  the  wick- 
ed wretches  will  once  more  be  the  homes  of 
men  devoted  to  truth.  Men  in  general  will 
begin  to  honour  and  practise  truth.  All 
seeds  sown  on  earth  wiU  grow. 

11.  O  king  of  kings,  every  kind  of  crop 
wEl  grow  in  every  season.  Men  will  devo- 
tedly practice  charity,  vows  and  relegious 
rites. 

12.  The  Bramhana*;,  devoted  to  medi- 
tation and  sacrifices  wilt  be  of  virtuous  soul 
and  cheerful  disposition.  The  kings  will 
virtuously  govern  the  earth. 

13.  In  the  Krita  Yuga,  the  Vaisyas 
will  devote  themselves  to  trade,  the  3ram- 
hanas  will  be  devoted  to  their  six  duties 
and  the  Kshatryas  will  be  devoted  to  the 
display  of  prowess. 

14.  The  Sudras  will  be  devoted  to  the 
service  of  the  other  three  orders.  Such  wijl 
be  the  Dharma  iu  Krita,  Treta  and  Dapara 
Yugas. 

15.  Oson  of  Pandtt,  I  have  now  narrated 
to  you  everything.  I  have  told  you  the 
periods  embraced  by  the  several  Yugas, — 
that  which  is  known  to  all. 

16.  Thus  have  I  now  told  you  everything 
appartaining  to  both  the  past  and  the  future 
asTiarraled  by  Vayu  in  his  own  Purana 
adored  by  the  Rishis. 

17.  Immortal  as  I  am,  I  have  many 
times  seen  and  ascertained  the  courses  of 
the  world.  I  have  now  told  you  all  that  I 
Have  seen  and  felt. 

|8«  O  undcteriorating  one.  heir  now  my 
words  with  your  brothers  relating  son^e  thing 
else  to  clear  your  doubts  about   religion. 

19.  O  foremost  of  virtuous  men,  O  king, 
you  should  always  fix  your  soul  Ton  virtue  ; 
tor,  virtuous- minded  men  obtain. bliss  both 
here  and  hereafter. 


20.  O  sinless  one,  listen  to  the  auspici- 
ous words  that  I  tell  you  (now).  You 
should  never  humiliate  a  Bnahmana,  f«M"  a 
Brahmana,  if  augry,  can  destroy  the  three 
worlds  by  his  vows. 

7aishainpa7acra  said  :— 

21.  Having  heard  these  words  of  Mar- 
kandeya,  the  foremost  of  the  Kurus,  the 
greatly  intellegent  and  highly  effulgent  king 
(Yudhisthira)  spoke  these  words  of  wisfipm. 

TudliiBthira  said  .— 

22.  O  Rishi,  if  I  am  to  protect  my  sub- 
jects, what  course  of  action  must  1  follow  7 
How  should  I  behave,  so  that  I  may  not  fall 
away  from  the  duties  of  my  order  ? 

Markandeya  said :— * 

23.  Be  kind  to  all  creatures  and  be  djeyor 
ted  to  their  good.  Love  all  without  hat inc^ 
any  one. 

24.  Be  truthful,  be  self:rcontrolled,be  ever 
engaged  in  protecting  your  subjects.  Prac- 
tise virtue  and  avoid  sin  and  wofship  the 
Pitris  and  the  celestials. 

25.  Whatever  you  have  done  from  Ig- 
norance, expatiate  it  by  giving  away  in 
charity.  Abandoning  pride,  alway  posses9 
humility. 

26.  Conquering  all  the  world,  remain  in 
joy,  and  be  happy.  This  is  the  course  of  con- 
duct that  accords  with  the  rules  of  virtue. 
This  is  and  this  was  what  is  consider^  ^$ 
virtue. 

27.  Therefore,  O  child,  do  not  he  aggrie- 
ved by  ypur  this  present  calamity.  There 
is  nothing  past  or  future  that  is  not  knowp  to 
you. 

28 — 29.  O  child,  the  wise  men  are  never 
be  overwhelmed  when  they  are  pers^ut^d  by 
Time.  O  mighty-armeci  hero.  Time  rises 
superior  even  to  the  dwellers  of  heavei}.  p 
child,  time  afflicts  all  creatures.  O  sjn]e^9 
one,  let  not  doubt  come  into  your  mind  re- 
garding what  I  have  told  you.  ' 

30.  If  doubt  com^s  to  your  mind»  ypur 
virtue  will  be  destroyed.  O  best  of  the 
Bharata  race,  you  arjS  born  in  the  celeoc^ted 
Kuru  dynasty. 

31.  You  should  practise  in  thoujjbt,  in 
word  and  in  deed  that  which  1  haMe  told 
you. 

Yudhisthira  said  :— 

O    foremost    of    Brahmanas,    the    words 
which  you   have  spoken  to  me  are  sweet  to 
I  hear. 


286 


MAHABHARATA. 


32.  O  lord,  I  shall  carefully  follow  them 
at  your  command.  O  foremost  of  Brah- 
manas,  I  have  neither  avarice,  nor  lust,  nor 
fear,  nor  pride. 

33.  O  Lord,  I  shall  act  according  to  wha* 
you  have  told  me. 

Vaishampayana  said  :— 

Having  heard  the  words  of  the  intellegent 
Markandeya 

^.    O  king,  the  Pandavas  became  exceed - 
mgly  glad  along  with   the    wielder  of   the 

Sow)  Savanga  (Krishna)  and  with  all  those 
remost  of  Brahmanas  and  with  all  those 
that  were  there. 

35.  Having  heard  the  blessed  words  of 
the  ancient  history  told  by  the  intelligent 
Markandeya,  they  were  (all)  filled  with 
astonishment. 

Thus  ends  the  hundred  and  ninety  first 
chapter,  command  to  Vudhisthira,  in  the 
Markandey  Samasya  of  the  Vana  Parva, 


CHAPTER  CXCII. 

(MARKENDEYA  SAMASYA  PARVA) 

'^Continued. 

Janamejeya  said  :— 

1.  You  should  speak  to  me  about  the 
greatness  of  the  Brahmanas,  as  Markendeya 
told  it  to  the  Pandavas. 

Vaishampayana  said:— 

2.  The  son  of  Pandu  spoke  thus  to  Mar- 
kandeya, "You  should  speak  to  me  about 
the  greatness  of  the  Brahmanas.'*  Mar- 
kandeya replied,  "Hear  the  account  of  the 
Brahmanas  in  the  days  of  old." 

Harkandeya  said  :— 

3.  A  king  of  Ajodhya,  born  in  Ikshaku*s 
dynasty,— named  Parikshit  (once)  went 
out  hunting. 

4.  Pursuing  a  deer  alone  on  a  single 
horse  he  went  away  to  a  great  distance  (from 
his  followers  and  retinue). 

5.  Fatigued  and  afflicted  with  hunger 
and  thirst,  he  saw  in  that  part  of  the  coun- 
try where  he  was  (thus)  led,  a  dark  and 
dense  forest. 

6.  He  entered  it  (the  forest).  Seeing  in 
the  deep  forest  a  charming  lake,  he  with  his 
horse  bathed  there. 

7.  Thus  being  refreshed  and  placing  some 
lotus-tUlks  before  th^  horse  (for  him  to  eat), 
he  sat  on  the  side  of  the  lake.  Lymgdown 
there  he  beard  a,swecl  straiu  of  music. 


8.  Hearmg  it  he  reflected,  "I  do  not  see 
any  trace  of  any  human  being  here  :  whose 
strain  of  music  is  then  this  7" 

9.  He  then  saw  a  damsel  of  great  beautv 
and  grace  gathering  flowers  and  singing 
(as  she  was  doing  it).  She  soon  came  nc^ 
the  king. 

10. 
are 

replied, 
ask  you  to  be  mine.' 

11.  To  him  replied  the  maiden,  "Give  me 
a  pledge,— only  then  I  can  be  yours."  The 
king  asked  about  the  pledge  and  the  mai- 
den said,  "I  must  never  see  water." 

12.  The  king  said,  "Be  it  so"  and  he 
then  married  her.  Having  married  her.  the 
king  Parikfhit  sported  with  her  in  ^cat 
joy  and  sat  with  her  in  silence. 

13.  When  he  was  thus  living,  his  soldier* 
arrived  at  that  spot. 

14-  Seeing  the  kings,  the  soldiers  stood 
surrounding  him.  Cheered  by  the  arrival 
of  his  soldiers,  the  king  entered  a  palanksa 
and  went  to  his  city.  Arriving  at  his  own 
city,  he  lived  with  her  in  privacy. 

15.  Even  those  who  were  stationed  near 
him  could  not  see  him.  Thereupon  his  chief 
minister  asked  those  women  that  waited 
upon  him,  "What  is  your  business  ?"  The 
women  said, — 

16.  "  We  see  here  a  matchlessly  beatitful 
damsel  and  the  king  has  married  her  giving 
her  a  pledge,  namely  that  he  would  never 
show  her  any  water." 

17—18.  Having  heard  all  this,  he  (the 
minister)  made  an  artificial  forest  containing 
many  trees  with  numerous  fruits  and  flowers. 
He  excavated  a  large  and  deep  Unk  within 
that  forest  in  one  of  its  comers.  He  covered 
It  with  a  net  of  pearls,  and  its  water  looked 
like  ambrosia.  One  day  he  spoke  thus  to 
the  king  in  private.  "This  is  a  beautiful 
forest  having  no  water  any  where.  Sport 
here  in  jo}'." 

19—20.  At  these  words  of  the  minister,  he 
(the  Kinj^)  entered  that  forest  with  his 
beatiful  wife.  One  day  when  he  was  sport- 
ing in  that  charming  forest,  he  became  tired 
and  fatigued  and  afflicted  with  hunger  and 
thirst.  He  then  saw  a  bower  of  Madhati 
(creeper). 

ai.  Entering  it  with  his  bek)ved,  the  king 
saw  a  tank  full  of  water  which  was  trans- 
parent and  which  was  as  sweet  as  nectar. 
Seeing  it  with  his  beautiful  wife,  he  sal  down 
on  its  bank* 

22.  Then  the  king  thus  spoke  to  th^t 
lady,  "  Cheerfully    bathe  in    this    water.'* 


VANA    PARVA. 


287 


Having  heard  bis  words,  she  got  down 
under  the  water,  but  she  did  not  re-appear 
Agrain. 

23.  When  the  king  searclied  for  her, 
he  did  not  find  any  trace  of  her.  He  then 
ordered  the  water  of  the  tank  to  be  pumped 
out.  He  thereupon  saw  a  frog  sitting  at 
the  mouth  of  a  hole.  On  seeing  this,  the 
kin^  passed  the  following  order  in  anger. 

24.  "  Kill  all  frogs  wherever  they  are 
td  be  found.  Whoever  uishes  to  see  me,  let 
him  come  to  me  with  a  dead  frog  as 
tribute." 

25.  When  this  fearful  destruction  of 
fro^  went  on,  the  frightened  frogs  went 
to  their  king  and  told  him  all  that  had 
happened. 

26.  Thereupon  the  king  of  the  frogs, 
assuming  the  garb  of  an  ascetic  Bramhana, 
<:anie  to  that  monarch  and  thus  spoke  to 
him, 

27.  '*  O  king,  do  not  allow  anger  to  take 
f>09session  of  you.  Be  kind,  you  should 
not  destroy  the  innocent  frogs." 

Two  slokas  here  follow  : — 

28 — 29.  O  undeteriorating  one,  do  not 
destroy  the  frogs.  Pacify  your  wrath.  The 
prosperity  and  ascetic  merit  of  tliose  that 
have  their  souls  steeped  in  ignorance  always 
suffer  diminution.  Pledge  yourself  not  to 
be  angry  with  the  frogs.  What  need  have 
^-ou  to  commit  such  a  sin  ?  What  purpose 
will  be  served  by  killing  the  frogs?" 

30.  To  htm  the  king  whose  heart  was 
lull  of  the  grief  for  the  disappearance  of  his 
dear  one  thus  spoke, 

31.  "I  will  never  forgive  the  frogs.  I 
will  certainly  destroy  them.  My  beloved  wife 
has  been  devoured  by  one  of  those  wicked 
wretches.  The  frogs  therefore  will  always 
deserve  to  be  killed  by  me.  O  learned  man, 
you  shall  not  intercede  on  their  behalf." 

32 — ^33.  Having  heard  his  words,  he 
(tW  frog  king)  thus  spoke  with  his 
senses  and  mind  much  pained,  "  O  king, 
be  kind.  I  am  the  king  of  the  frogs,  named 
Ayusha^  She  was  my  daughter,  named 
Sushavana.  This  is  but  an  instance  of  her 
bad  character.  She  had  deceived  many  other 
kin^  before.  Then  the  king  said,  *'  I 
ciesire  to  have  her.  Let  her  be  given  to  me 
by  you." 

34.  Thereupon  her  father  bestowed  her 
upon  him  ana  he  spoke  to  her  thus,  "  Wait 
upon  this  king." 

35.  Having  said  this,  he  thus  cursed  his 
daughter  in  anger,  "  As  you  have  deceived 
many  kings,  for  your  this  untruthful  conduct, 
your  sons  will  be  haters  of  Brahmanas." 


36.  Having  obtained  her,  the  king  be- 
came greatly  enamoured  of  her  for  her  great 
accomplishments.  Feeling  that  he  had,  as  it 
were,  obtained  the  sovereignty  of  the  three 
worlds,  he  bowed  down  his  head  to  the  king 
of  the  frogs.  Honouring  him  in  due  form 
he  thus  spoke  wiuihis  voice  choked  wiih 
tears  of  joy,  '*  I  have  been  much  favoured." 

37.  The  king  of  the  frogs,  then  biding 
farewell  to  his  daughter,  went  away  whence 
he  had  come. 

38.  After  some  time,  the  king  begot  on 
her  three  sons.  They  were  named,  Sala, 
Dala  and  Vala.  Some  time  after,  the  king, 
their  father,  installing  the  eldest  son  on  the 
throne,  went  to  a  forest  with  the  desire  of 
practising  asceticism. 

39.  One  day  Sala,  when  out  in  hunting, 
saw  a  deer  and  pursued  it  on  his  car. 

40.  He  spoke  to  the  charioteer  "Drive 
me  faster."  Haxang  been  thus  addressed 
the  charioteer  said  to   the  king, 

41.  **  Do  not  entertain  such  a  purpose. 
This  deer  is  incapable  of  being  caught  by 
you.  If  however  Vami  horses  were  yoked 
to  your  chariot,  then  you  could  have 
conght  it."  Thereupon  the  king  said  to 
the  charioteer.  Tell  me  all  about  the 
Vami  hurses,  or  else  I  shall  kill  you," 
Having  been  thus  addressed  by  the  king, 
the  charioteer  became  greatly  frightened. 
He  was  afraid  of  the  king,  he  was  also 
afraid  of  the  Vamadeva  ;  and  therefore  he 
did  not  tell  the  king  anything.  Thereupon 
the  king  uplifting  his  sword  again  said 
to  him,  *'  Tell  me  soon,  or  I  will  certainly 
kill  you."  Being  afraid  of  the  king,  the 
charioteer  said,  "  Vami  horses  are  those 
that  belong  to  Vamadeva,  they  are  as  fleet 
as  the  mind. 

42.  When  he  said  this,  the  king  thus 
spoke  to  him,  "go  (at  once)  to  the  hermitage 
of  Vamadeva."  Having  gone  to  the  her- 
mitage of  Vamadeva,  he  thus  spoke  to  that 
Rishi, 

43.  "O  exalted  one,  a  deer  shot  by  me  is 
f!ying  away.  You  should  make  me  capable 
of  catching  it  by  giving  me  your  pair  of 
Vami  horses.  The  Rishi  replied,  "I  give 
you  my  pair  of  Vami  horses  ;  but  after  ac- 
complishing your  object,  you  must  soon  re- 
turn them  to  me.  Having  taken  those 
horses  and. having  obtained  the  Rishi's  per- 
mission, the  king  yoked  the  pair  of  Vami 
horses  to  his  car  and  then  pursued  the 
deer.  When  he  had  left  the  hermitage,  he 
thus  spoke  to  his  chark>teer,  "These  (two) 
jewels  of  horses  the  Bramhanas  (by  no 
means)  deserve  to  possess.  They  must  not 
be  returned  to  Vamadeva.**  Having  said 
this  and  catight  the  deer,  he  returnea  to  his 


28« 


MAIIAttllAKATA. 


capital,  :ind  kept   the  V.imJ   horses   in  the 
inner  apartments  of  his  palace. 

44.  Thereupon  the  Uishi  reflected,  ''This 
prince  is  yoiing.  Having  obtained  an  ex- 
cellent pair  of  horses,  he  is  sportinvj  \vit!i 
them  in  great  joy  without  returning  them  to 
me,     Alas!     What  a  pity  I " 

45,  Having  thus  thought  in  his  mind, 
he  spoke  to  one  of  his  dcsciples  after  full 
one-month  had  passed  away.  **0  Atreya, 
go  and  ask  the  king  wliat  he  had  done 
with  the  Vami  horses.  He  should  return 
them  to  your  preceptor. 

461  He  went  to  the  king  and  spoke  to 
him  as  instructed.  Thereupon  the  king 
replied,  "  I'hese  two  horses  deserve  (only) 
to  be  possessed  by  kings.  The  Brahmanas 
do  not  deserve  to  possess  jewels  of  such 
value.  What  business  have  Brahmanas 
with  horses?  Go  back  with  conlwU- 
m^fiti" 

47.  Going  back  he  told  all  to  the  pre- 
ceptor. Having  heard  this  sad  news,  Va- 
litadeiva'was  filled  with  wrath,  aiul  he  him- 
self went  to  the  kin^  and  asked  for  his 
lK>rse5.  But  he  dechned  to  give  him  what 
lie  asked. 

Vamadeva  said  .— 

48.  O  king,  give  me  my  Vami  horses. 
By  them  you  have  accomplished  something 
whkh  was  impossible  to  be  accornplished  bv 
you.  By  transgressing  the  praclic*es  of  both 
the  Brahmanas  and  the  Khashtryas,  do  not 
cause  your  own  death  by  the  terrible  curse 
of  Varuna. 

The  king  said  :— 

49.  O  Vamadeva,  these  two  excellent, 
well-trained,  and  docile  bulls  are  fit  animals 
for  Brahmanas.  Go  with  them  wherever 
you  like.  Even  the  Vedas  carry  person, 
like  yoUf  (wliat  will  you  do  with  horses)  ? 

Vamadeva  said:— 

50.  O  king,  the  Vedas  indeed  carry  per- 
spu^  like  us,— but  that  is  in  ihe  next  world. 
BMt  in  this  world  animals  like  these  (horses) 
carry  me  and  also  men  liko  me  and  also 
all  others. 

The  king  said  :— 

51.  Let  four  asses  carry  you,  or  four 
mules  of  the  best  kind,  or  four  horses  as 
fleet  a&  the  wind.  Go  away  with  these, — 
the  pair  of  Vami  horses  deserve  to  be  pos- 
sessed only  by  tlie  Khasluryas.  Therefore, 
know  lliat  those  ^Vami  horses)  arc  not 
yours. 

Vamadeva:  sai4:— 

52.  O  king>  very  severe  vows  have  been 


ordairied  for  the  Brahmanas.  If  I  hxvt  ob'- 
served  thent,  thert  let  four  fearful  and 
mighty  Rakshasas  of  terrible  appearance 
and  iron  body  pursue  you  at  my  command 
and  kill  you,  and  then  carry  you  on  their 
sharp  lances  after  cutting  up  your  body  into 
four  parts. 

The  king  said  :— 

53,  O  Vamadeva,  let  those  that  arc 
armed  with  bright  lances  and  swords  and 
that  know  you  to  be  a  Brainhana  wlio 
desires  to  take  life  in  thought,  word  and 
deed,  at  my  command  citt  you  down  with 
all  your  desci pies, 

Vamadeva  said  •- • 

54,  O  king,  when  yon   receive  from  me' 
these  Vani  Iwjrses,  you  had  said,  *•!  will  re- 
turn them."    Therefore  give   me  back  my 
Vami    horses,   so  that  you  can  save  your 
life. 

The  king  said  :— 

55,  Hunting  is  ordained  for  the  Ksha- 
tryas.  1  do  not  punish  you  for  your  un- 
truthfulness. *0  Brahmana,  obeying  all  your 
commands,  I  shalf  obtain  the  blessed  re- 
gion. 

Vamadeva  said  :— 

56,  A  Bramhana  can  never  be  punished 
in  thoughts,  words  or  deeds.  That  learned 
man  w1k>  succeeds  by  ascetic  austerities 
on  ki>owing  a  Bramhana  to  be  so  does  not 
attain  to  prominence  in  this  world. 

Markandey  said:— 

57,  O  king,  when  the  king  had  been 
thus  addressed  by  Vamadeva,  there  rose 
four  fearful-featured  Kakshasas.  As  they 
with  up  lifted  lances  in  their  hands  came  to 
the  king  with  the  intention  of  killing  him, 
he  thus  cried  aloud, 

58,  ^*0  Bramhana,  if  all  the  Ikshakus,  if 
Dala  (my  brother),  if  all  these  Vaisyas  trfl 
me,  even  then  I  will  not  give  up  these  Vaim 
horses  to  Vamadeva,  for  these  men  can 
never  <then)  be  virtuous." 

59,  When  he  was  thus  speaking,  they 
(the  Rakshasas)  killed  hun  and  that  lord  oC 
earth  fell  on  the  grounds  Thereupon  learn- 
ing of  the  death  of  the  king,  tltc  Iksbakus 
insulled  Dala  on  the  throne. 

60,  Tlien  the  Btamhana  Vamadeva 
went  to  his  kingdom  and  spoke  tims  to  the 
king  Dala.  '*0  king,  it  has  been  ord.tined  in 
all  the  Srstras  that  men  should  give  away 
to  the  Brahmanas. 

61,  O  king!  if  you  fear  sin,  then  give  mc 
my  Vami  horses  back  without  any  dclayj' 


VANA   PARVA. 


289 


Havingr  henrd  these  words  of  Vamadeva, 
that  king  spoke  thus  to  the  charioteer  in 
anger," 

62.  Bring  me  one  of  those  beautiful  but 
poisonous  arrows  that  are  kept  with 
you,  so  that  pierced  by  it,  Vamadeva  may 
lie  prostrate  on  the  ground  in  pain  and  be 
torn  by  the  dogs, 

Vamadeva  said  :— 

63.  O  ruler  of  men,  I  know  you  have  a 
son  ten  years  old,  born  of  Senajata,  your 
aueen.  Urged  by  my  word,  soon  kill  your 
that  beloved  boy  by  these  tearful  arrows. 

Hiurkandeya  said  :— 

64.  O  king,  when  Vamadeva  had  said 
this,  the  farrows)  killed  the  prince  in  the 
inner  appartment.  Hearing*  that  he  had 
been  killed  by  his  arrows,  Dala  spoke  these 
words. 

The  King  said  :— 

65.  O  Iksliwakus,  I  shall  today  do  your 

food.  I  will  with  great  force  kill  this  Bram- 
ana.  Bring  me  another  of  my  greatly  efful- 
gent arrows.  O  rulers  of  earth,  behold  my 
prowess  today. 

Vamadeva  said '— 

66.  This  fearful  and  poisonous  arrow 
that  you  aim  at  me,  O  ruler  of  men,  you 
shall  not  be  able  to  aim  or  to  shoot, 

The  King  said  :— 

67.  O  Ikshwakus,  behold,  I  am  incapable 
of  shooting  the  arrow  that  has  been  taken 
by  me  ;  I  Tail  to  kill  this  Bramhana.  Let 
Vamadeva  be  blessed  with  a  long  life, 

Vamadeva  said  :— 

68.  Touching  your  queen  with  this  arrow, 
you  may  cleanse  yourself  off  this  sin. 

Karkandeya  said  :-^ 

The  king  did  as  he  was  directed,  and  then 
the  princess  spoke  thus  to  the  Rishi. 

The  Queen  said  :— 

69.  O  Vamadeva,  let  me  be  aWe  to  ins- 
truct duly  this  foolish  husband  of  mine  from 
day  to  day  imparting  to  him  words  of  grave 
import.  Let  me  always  wait  upon  and  serve 
the  Bramhanas ;  ancf  by  this,  O  twice  born 
one.  let  me  acquire  the  sacred  regions  alter 
death. 

Vamadeva  said:— 

70.  O   princess,  O  beautiful-eyed  lady, 
you  have  saved   this  royal  dynasty.   Ask  of 
me  a  matchless  boon.  I  will  grant  you  what-  1 
ever  you  ask*  O  faultless  lady,  rule  over  | 

37 


your  these  kinsmen  and  over  the   kingdom 
of  the  Ikshwakas. 

The  Queen  said:— 

71.  O  exalted  one,  this  is  the  boon  I  ask, 
—that  my  husband  may  now  be  freed  from 
his  sin,  and  that  you  may  think  well  of  his 
son  and  kinsmen.  O  foremost  of  Bramhanas, 
this  is  the  boon  I  ask. 

Markandeya  said:— 

72.  Having  heard  her  these  words,  O 
foremost  of  the  Kurus,  the  Rishi  said,  "Be  it 
so.'-  Thereupon  that  king,  becoming  exceed- 
ingly happy  and  bowing  to  the  great  Rishi, 
gave  him  his  Vami  horses. 

Thus  ends  ike  hundred  and  ninety  second 
chapter, the  history  of  the  frogs,  in  the  Mar^ 
kandeya  Samashya  of  the  Vana  Parva, 


CHAPTER    CXCin. 
MARKANDEYA  SAMASVA   PARVA) 

— Continued. 

Vaishampayana  said:— 

XT  ^\^  y^^     Rishis,    the     Brahmanas    and 
Yudhisthira  then   asked   Markandeya   how' 
the  Rishi  Vaka  was  (so)  long-lived.     Mar* 
kandeya  thus  spoke  to  them  all. 

2.  "The  greatly  ascetic  royal  sage  Vaka 
was  long-lived  ;  you  need  not  enquire  of  its 
reason. 

3.  O  descendant  of  Bharata,  having 
heard  this,  the  son  of  Kunti  Dharmaraja 
Yudhisthira  with  his  brothers  thus  again 
asked  Markendaya. 

4.  "  We  have  heard  that  both  the  high- 
souled  Vaka  and  Dalya  were  immortal ;  ancf 
these  (two)  Rishis,  held  in  universal  re- 
verence, were  the  friends  of  the  lord  of  the 
celestials  (Indra). 

5.  O  exalted  one,  I  desire  to  hear  the 
account  of  the  meetings  of  Indra  and  Vska 
which  IS  both  full  of  joy  as  well  as  grief,' 
I  ell  me  all  this  in  detail.  . 

Markandeya  said  :— 

J5.  O  king,  when  the  fearful  war  between 
the  Devasand  the  Asuras  was  over.  Indra 
became  the  lord  of  all  the  worlds. 

7.  The  clouds  copiously  rained  and 
people  had  an  abundance  of  harvests, 
rhey   had  no  malire   or  ill   will,    they  wero 

devoted  to   the   duties  of   iheir   own   ord«r, 
Tbey  were  all  devoted   to  virtue. 

8.  Adhering  to  the  duties  of  their  own 
order,  people  became  very  happy.  Having 
seen  all  people  Mppy«  the  slayer  of  Vala. 


m 


MAtfAtllARATA. 


9.  O  kinff,  the  lord  of  the  celestials, 
Indra  himsel?  became  very  happy.  Seated 
on  his  (elephant)  Airavata,  he  saw  his 
happy  subjects. 

.  10.  (H^  also  saMr)  various  hermitag^es 
and  many  auspicious  rivers,  prosperous 
towns,  villagres  and  rural  regions,  all  enjoy- 
ing plenty  in  everything. 

II — 12.  (He  also  saw)  kihgfs  devoted  to 
vii  tue  and  skillful  in  protecting  their  sub- 
jects ;  also  tanks  and  reservours,  wells  and 
Ikkes  knd  small  ponds  all  full  of  water  and 
adornlsd  with  the  foremost  of  Brahmanas 
ehgaged  in  the  observance  of  various 
excellent  vows.  O  kinj^,  then  descending 
on  the  charming  earth,  Satakratu  (Indra) 

13.  Went,  O  king,  towards  a  blessed 
cotmtry  abounding  in  numerous  trees,  and 
situated  in  tite  rigeon  of  the  east  near  the 
sea. 

14.  It  was  a  charming  hermitage  fre- 
quented by  beasts  and  oirds.  The  king 
of  the  cdesti^ls  ^w  in  that  charming 
hermitage  Vaka. 

15.  Vaka  also  seeing  the  chief  of  the 
celestials  became  exceedingly  happy.  He 
received  him  with  the  offer  of  Argha  and 
water  to  wash  his  feet  and  also  fruits  and 
roots. 

16.  Having  comfortably  seated  himself, 
the  boon -giving,  sla^'er  of  Vala,  the  king  of 
of  heaven,  asked  Vaka  the  following 
(]uestions. 

ludra  said:— 

17.  O  Rishi,  O  sinless  one,  you  have 
Hved  for  one  himdred  thousand  years.  O 
l^rahmana,  tell  me  what  are  the  sorrows  of 
those  who  live  for  ever. 

Yaka  said  ^- 

1 3.  To  live  with  persons  who  are  dis- 
agreeable, to  be  separated  with  ^persons 
that  are  agreeable  ami  beloved,  to  associate 
with  the  wicked,  these  are  the  evils  which 
they  that  are  immortal  haVe  to  bear. 

19.  What  could- be  greater  evil  than  (to 
witness)  the  death  of  sons  and  wives,  of 
kinsmen  and  friends  and  than  the  pain  of 
dependance  oit  others. 

20.  I  believe  there  is  no  more  pitiable 
sight  in  the  world  than  that  of  men  destitute 
df  wealth  being  insulted  by  others  (who 
po^ess  wealth). 

ai.  The  acauisition  of  family  dignity 
by  those  who  do  not  possess  it  and  the 
lass  of  family  dignity  by  those  who  possess 
if, — unions  and  disunions, — these  are  to  be 
H^H#ss«d  by  one  who  lives  fcff  ever. 


22.  O  diety  Satakratu,  those  that  have 
t\o  family  dignity  gain  wealth,— what  could 
be  greater  reverses  of  family  dignity  than 
this  ?  All  this  you  are  to  see  happening 
before  your  eyes  (if  your  live  forever). 

23.  What  can  be  a  greater  sorrow  than 
(to  witness)  the  reverses  of  the  cdestiate, 
the  Danavas,  the  Gandharvas,  men,  thcf 
Nagas  and  the  Rakshasas  ? 

24.  They  that  are  nobly  bom  suffer 
^iHT^tion  by  coming  under  the  subjection 
of  low-born  men  ;  the  poor  are  insulted  by 
the  rich, — what  can  be  a  greater  sorrow  than 
(all)  this  ? 

25.  Innumerable  instances  of  such  con- 
tradictory dispensations  are  seen  in  the 
world  (by  one  who  lives  for  ever).  The 
foolish  and  the  ignorant  are  happy  while  the 
learned  and  the  wise  are  miserable. 

26 — 27.  Many  instances  of  misery  are 
seen  among  men  in  this  wofld* 

IndJ»  said!:— 

O  greatly  exalted  one,  tell  me  what  are 
the  joys  of  those  that  live  for  ever, — ^joys 
adored  by  th^  celestials  and  the  Rishis  ? 

Vaka  said  •— 

He  who  cooks  even  leaves  at  the  eighth 
attd  twelveth  part  of  the  day, 

2$.  And  he  who  has  no  wicked  friend, — 
who  is  happ'er  than  he  ?  He  in  whose 
case  the  day  is  not  counted  is  not  called 
voracious. 

29 — 32.  O  Maghavan,  even  he  is  happy 
who  cooks  only  little  leaves  (for  his  food). 
Earned  by  his  own  efforts,  without  having 
to  depend  upon  others,  he  who  eats  even 
fruits  and  leaves  in  his  own  house  deserves 
to  be  respected.  He,  who  eats  in  another's 
house  the  food  given  to  him  in  contempt, — 
even  if  that  food  be  rich  and  palauble, — 
does  a  thing  which  is  hateful.  Therefore 
the  wise  cry  *'  fie"  on  the  food  that  a  mean 
wretch  like  a  dog  or  a  Rakshasha  eats  at 
another's  house.  If  after  feeding  the  |fuests 
and  the  servants,  and  offering  food  to  the 
pitris,  an  excellent  Brahmana 

33.  Eats  what  remains, — there  can  be 
none  happier  than  he.  O  Satakratu,  there 
is  nothing  sweeter  or  holier 

34—35.  Than  that  food  which  such  a 
person  takes  after  having  fed  the  guests  with 
Its  first  portion.  Each  moulhfiiu  that  the 
Brahmana  eats  after  havin^r  fed  the  guests 
produces  the  fruit  of  giving  a\^ay  one 
thousand  kine.  Whatever  sins  ml^ht  hax-e 
t)een  committed  by  him  in  his  chtlahood  arcf 
all  destroyed.. 


VANA  PA^VA. 


igt 


.  36.  If4he  waUrtlial  U  in  tVic  Hands  of  a 
Brahmana  who  has  been  fed  and  honourea 
with  Dakshina  be  sprinkled  (on  the 
feeder),  then  all  his  sins  are  instantly  des- 
troyed. 


Markandeya  said  :— 


57,     Havin/j  talked  over  this  and  various 
other    auspicious   things   with    Vaka,    the 
chief  of  the  celestials  went  to  heaven. 

Thus    ends    the    hundred    aud    ninety- 
third  chapter ^  colloquy  between    Vaka   aud 
Indra,  in  the  Markandeya  Sumashya  of  the 
Van  a  Parva» 


CHAPTER    CXCIV. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued* 

Vaishampayaiia  said:— 

1 .  Thereupon  the  Panda vas  again  thus 
spoke  to  Markandeya. 

2.  "You  have  spoken  to  us  about  the 
greatness  of  the  Brahmanas,  we  now  desire 
to  hear  about  the  greatness  of  the  royal 
order  (the  Kshatry^s."  To  them  replied  the 
great  Rishi  Markandeya,  "Hear  now  of 
Uie  greatness  of  the  royal  order."  A  king  of 
^he  Kuru  dynasty  named  Suhotra  went  on 
a  visit  to  the  great  Rishis,  and  as  lie  was 
returning  he  saw  king  Shivi,  the  son  of 
Ushinara.  As  they  met,  they  each  saluted 
the  other  as  best  fitted  to  his  age.  Consider* 
ing  each  equal  to  the  other,  they  did  not 
Allow  way  to  each  other.  At  this  time 
Karada  came.  (He  said)  why  are,  you  sUn- 
ding  here  th^s  blocking  each  others  way  ? 

3.  They  said  to  Narada,  **  O  exalted  one, 
you  should  not  speak  thus.  The  Siages  of 
old  have  said  that  way  should  be  given  to 
one  who  is  superior  or  abler.  We  that 
stand  blocking  each  other's  way  are  equal 
to  each  other  in  every  respect.  If  properly 
judged,  there  m  no  superiority  or  inferiority 
between  us."  Having  been  thus  addressed, 
Narada  recited  the  following  fhk(is. 

4.  O  descendant  of  Kuru,  he  who  is 
cruel  behaves  cruelly  towards  even  those 
who  are  humble,  and  he  who  is  h^jmble 
behaves  humbly  and  honestly  towards  even 
those  who  are  wicked.  He  who  is  honest 
behaves  honestly  towards  even  those  who 
are  dishonest, — why  then  should  not  he 
^have  honestly  with  one  who  is  honest. 

5.  He  who  is  honest  considers  the  ser- 
vice that  is  don^  to  him,  as  if  it  were  one 
hundred  times  gt&ifer  than  it  (really)  is. 
This  is  the  custom  amongst  the  celestials. 


The  ruler  of  earth,  the  son  of  Ushinara, 
certainly  possesses  greater^  goodness  than 
you. 

6.  One  shonid  conquer  the  mean  by 
charity,  the  untruthful  by  truth,  the  wicked 
by  forgiveness  and  the  dishonest  by 
honesty. 

7.  Both  of  you  are  generous-minded. 
Let  one  of  you  stand  aside  (giving  the  way 
to  the  other)  according  to  the  above 
slokas,'*  Having  said  this,  Narada  became 
silent.  Having  heard  this,  the  descendant  of 
Kuru,  (king  Suhotra),  walking  round  Sivi 
and  praising  his  many  good  deeds,  gave  h«h 
the  way  andf  went  away. 

8.  It  is  thus  that  Narada  h^s  described 
the  greatness  of  the  royal  order. 

Thus  ends  the  hundp$d  and  ninety  fourth 
chapter,  the  history  of  Sivi,  in  the  Afarkan- 
deya  Sumashya  of  th$  Vana  Parva, 


CHA  PTER  .CXCV. 

(MARKANDEYA  SAMASYA  PARVA 

— Continued, 

Markaiui^a  said  :— 

1.  Now  hear  another  story.  One  day  when 
the  king  Yayati,  the  son  of  Nahusa,  was 
stttifig  on  his  throne  surrounded  by  the 
citizens^  a  Brahmami  cafiie  therefor  (the 
porpiiSCLof  bMging)  wealth  for  hb  precep- 
tor. And  he  lSp»  tsp^kat^  "  O  kingr  I  beg 
wealth  for  my  preceptor  accordirg  to  ihe 
pledge  (I  gave  him.) 

Tilt  king^  said  :— 

2.  O  exalted  one,  tell  me  what  was  your 
pledge. 

The  Brahmana  said  :— 

3.  O  king,  in  this  world  when  a  man 
asks  lor  alms,  men  IwUe  him  who  asks  for  it* 
I  ask  you  therefore  (to  tell  me)  with  wh^t 
feelings  you  will  give  me  what  I  ask  £^od 
on  which  1  have  set  my  lieart. 

The  king  said  ^— 

4.  Having  given  away  an>'thing,  I 
never  boast  of  it  ;  I  never  also  listen  to  the 
prayers  for  things  which  cannot  be  given. 
But  I  (always)  hear  the  prayers  for  things 
that  can  be  given.  Giving  dway,  I  always 
become  happy. 

5.  I  shall  give  you  one  thousand  kine  ; 
the  Brahmana  who  asks  me  for  a  gift  \% 
always  very  dear  to  me.  I  am  never  angry 
with  a  man  who  asks  of  me,  and  1  Ata 
never  sorrj  (or  having  given  away. 


agt 


maha^iiaraYa. 


Harkandeya  said  t— 

6.  Having  said  this,  the  king  gave  one 
thousand  kino  to  the  Brahmanas,  and  the 
Brahmana  also  obtained  one  thousand  kine. 

Thus,  ends  the  hundred  and  ninety -fifth 
chapter^  the  history  of  Yayati  in  the  Mar' 
kandeya  Samasya  of  the  Vana  Farva. 


CHAPTER    CXCVI. 

(MAKKANDEYA. SAMASYA  PARVA) 

— Continued, 

Vaishaampyaua  said  :— 

1.  The  Pandavas  again  said,  *'  Tell  us 
again  of  the  greatness  (of  the  Ksliatryas) 

2.  Markandeya  said,  "  O  great  king, 
there  were  two  kings,  named  Vrishadarbha 
and  Seduka.  Both  of  them  were  learned 
i.i  the  precepts  of  morality  and  skilful  in  the 
weapons  of  offence  and  defence* 

3.  Seduka  knew  that  Vrbhadharbha  had 
from  his  boyhood  a  mental  Vow,  namely 
that  he  would  never  give  no  other  metal  to  a 
Brahmana  except  gold  and  silver. 

4.  Once  upon  a  time,  a  Brahmana 
having  completed  his  study  of  the  Vedas, 
came  to  Seduka  ;  and  uttering  a  benediction 
upon  him  he  begged  (wealth  for  his  pre- 
ceptor) ; 

5.  Saying  **  Give  me  one  thousand 
horses."  Seduka  spoke  to  the  Brahmana, 

6.  "  It  is  not  possible  for  me  to  give  you 
this  for  your  preceptor. 

7.  Therefore  go  to  Vrishadharbha ;  he  is> 
O  Brahmana »  a  (very)  virtuous  king  ;  go 
and  beg  of  him.  He  will  give  you,  for  it  is 
his  vow." 

8.  Thereupon  the  .Brahmana  went  to 
Vrishdharbha  and  begged  one  thousand 
horses.  That  king  (liowever)  struck  him 
with  a  whip. 

9.  Then  the  Brahmana  said,  "I  am  inno* 
cent,  why  do  you  strike  me  thus  7" 

10.  Having  said  this,  he  was  going  to 
curse  the  king,  when  the  latter  said,  Do 
you  curse  him  who  does  not  give  you  what 
you  ask  7  Is  this  the  conduct  proper  in  a 
Brahmana  7" 

Brahmana  said  :— 

11.  O  kinjr  of  kings,  sent  to  you  by 
Seduka  I  came  to  you  to  beij.  For  your 
bad  conduct,  I  am  going  to    curse  ^ou. 

Xhe  King  said*-- 

J?.     I  shall  now  give  yoti  whatever  tribute  • 


comes  to  me  before  the  morning  is  expirecL 
How  can  1  send  away  a  man  empty-handed 
who  has  been  whipped  b}'  me  7 

Markandeya  said  :— 

13.  Having  said  this,  he  gave  tbeBrah* 
mana  wliatever  came  to  him  that  day 
wliicli  was  more  than  the  value  of  one  thou- 
sand horses. 

Thus  ends  the  hundred  and  ninety-sixth 
chapter,  the  history  of  Seduka,  and  Vrisha- 
dharbha  in  the  Markandeya  Samashya  of 
the  Vana  Parva, 


CHAPTER     CXCVI  I. 

(MARKANDEYA  SAMASYA  PARVA) 

^-Continued 

Markandeya  said*-- 

I.  One  day  the  celestials  resolved  that 
they  should  go  to  the  earth  and  try  the 
virtue  of  the  ruler  of  earth,  Sivi.  Saying 
"very  well"  Agni  and  Indra  went  (to 
earth). 

3.  Agni,  assuming  the  form  of  a  pigeon 
flew  away  from  Indra  who  pursued  nira  in 
the  form  of  a  hawk. 

3.  The  pigeon  fell  on  the  lap  of  the  king 
Sivi  who  was  seated  on  a  costly  seat. 

4.  Thereupon  the  priest  thus  spoke  to 
the  king,"  Afraid  of  the  hawk,  this  pigeon 
has  come  to  you  for  his  life  with  the  inten* 
tion  of  saving  it. 

5.  The  learned  men  have  said  that  the 
fall  of  pigeon  on  one's  lap  forebodes  a 
great  danger.  The  king  who  understands 
men  shoidd  save  himself  by  giving  away 
wealth." 

6.  Thereupon  the  pigeon  thus  spoke  to 
the  king.  *'Atraid  of  the  hawk  and  desrious 
of  saving  my  life,  1  have  come  to  you  for  the 
safety  of  my  life.  I  am  a  Rishi.  Assuming 
now  the  form  of  a  pigeon  I  have  come  to 
you  to  seek  the  protection  of  my  life.  I 
consider  you  my  life. 

7.  Know  me  as  one  who  is  learned  in  the 
Vedas,  as  one  leading  the  life  of  a  Brah- 
machari,  as  one  who  possesses  sdf-control 
and  asceticism.  Know  me  also  as  one  who 
have  never  spoken  a  liarsh  word  to  his  pre- 
ceptor, as  one  possessed  of  every  virtue, 
and  as  one  that  is  sinles. 

8.  I  recite  the  Vedas,  1  know  their  pro- 
sody, I  have  studied  all  the  Vedas  iKter  per 
letter.  I  am  not  a  pigeon.  Therefore  do 
not  ^Ive  me  up  to  the  hawk.  Givttig 
lip  a  l«>arned  and  a  noble  man  is  never  a 
good  gift" 


VANA  PARVA. 


^93 


^.  Thereupon  the  hawk  spoke  thus  to  the 
king." 

10.  Creatures  are  not  at  once  bom  in 
their  own  order.  You  may  have  been  in  a 
former  birth  begotten  by  this  pigeon.  O 
king,  it  is  not  proper  for  you  ro  interfere 
with  my  food  by  protecting  this  pigeon. 

The  King  said  :— 

11.  Has  any  one  seen  before  that  birds 
speak  the  pure  speech  of  man  ?  knowing 
what  the  pigeon  says  and  also  what  the 
hawk  says, — what  is   good  for  us  to  do  ? 

12.  He,  who  gives  up  a  frightened  crea- 
ture seeking  protection  of  his  enimies,  does 
not  get  protection  when  he  is  in  need  of  it. 
The  clouds  do  not  shower  seasonably  for 
him  and  the  seeds,  though  sown,  do  not 
grow  for  him. 

13.  He,  who  gives  up  an  afflicted  crea- 
ture seeking  protection  of  its  enemies,  sees 
his  offspring  die  in  childhood.  The  fore- 
fathers of  such  a  man  can  never  live  in 
heaven.  The  very  celestials  decline  to  ac- 
cept his  habya,  the  libations  oighee  poured 
by  him  into  the  fire) 

14.  He  who  gives  up  an  afflicted  crea- 
ture seeking  protection  of  his  enemies  is 
struck  by  the  thunderbolt  hurled  by  the 
celestials  with  Indra  at  their  head.  Being 
a  very  narrow-minded  person,  the  food  he 
eats  is  unsanctified,  and  he  soon  falls  from 
the  celestial  rigeon. 

15.  O  ha.vk,  let  Sivis  put  before  you 
a  bull  cooked  with  rice  in  the  place  of 
thb  pigeon.  Let  them  carry  meat  m  abun- 
dance to  the  place  where  you  like  (to  take 
them) 

The  Hawk  said  :— 

16.  O  king,  1  do  not  ask  for  a  bull  or 
any  other  meat,  or  meat  more  than  what  is 
in  that  pigeon.  He  (the  pigeon)  is  my 
food  to-day  ordained  by  the  gods.  There- 
fore give  him  up  to  me. 

The  King  said:— 

I7»  Let  my  men  see  and  carefully  carry 
the  bull  to  you  with  its  every  limb  entire. 
Let  that  bull  be  the  ransom  for  this  fright- 
ened creature,     Oo  not  kill  this  pigeon. 

18.  O  hawk,  I  will  give  up  my  own  life, 
but  I  will  not  give  up  this  pigeon.  Do  you 
notseethis  creature  looks  like  a  sacrifice  with 
the  Soma  juice  ?  O  blessed  one,  do  not  take 
50  much  trouble  for  it ;  I  will  never  give 
wp  this  pigeon. 

I9i  O  hawk,  if  it  pleases  you,  order  me 
to  do  something  which  may  be  a^eeable  to 
you  and  for  doing    which    the    Sivi    people 


may  praise  me  and  bless  me  in  joy.'  I  pro- 
mise that  I  shall  do  whatever  you  will  tell 
me  to  do. 

The  Hawk  said  :— 

20.  O  king,  if  you  give  me  as  much  flesh 
as  would  be  equal  in  weight  to  this  pigeoiif 
flesh  cutting  off  from  your  right  thigh,  then 
can  the  pigeon  be  saved  by  you,  then  would 
you  do  what  would  be  agreeable  to  me 
and  what  the  Sivi  people  would  speak  in 
high  terms  of  praise. 

21.  Thereupon  he  cut  off  a  piece  of  flesh 
from  his  right  thi^h  and  weighed  it  with  the 
pigeon,  but  the  pigeon  weigked  heavier. 

22.  He  cut  off  another  piece  of  flesh,  but 
still  the  pigeon  weighed  heavier.  Then  he 
cut  off  pieces  ol  flesh  from  all  parts  of  his 
body  and  placed  thein  on  the  scale,  but  the 
pigeon  still  weighed  heavier, 

23.  Thereupon  the  king  himself  got  on 
the  scale  ;  he  did  not  feel  the  least  grief 
for  it.  Seeing  this  the  hawk  then  and  there 
disappeared  exclaiming  *'  saved."  There- 
upon the  king  said, 

24.  "O  bird,  O  pigeon,  I  ask  you,  let  the 
Sivi  people  know  who  this  hawk  is.  None 
except  the  lord  of  creation  can  do  what 
he  did.  O  exalted  one,  reply  to  my 
question. 

The  pigeoa  said:— 

25.  O  son  of  Surathe,  I  am  the  smoke- 
bannered  deity,  Vaisyanara  (Fire).  The 
hawk  is  the  husband  of  Sachi,  the  wielder 
of  thunder  (Indra).  You  are  the  foremost  o£ 
men,  we  came  to  try  you, 

26.  O  king,  these  pieces  of  flesh  that  you 
have  cut  off  from  your  body  with  your 
sword  to  save  me,  have  made  gashes  in  your 
body.  I  shall  make  these  marks  auspicious. 
They  will  be  handsome,  golden -coloured 
and  sweet  scented. 

27.  Earning  great  fame  and  being 
respected  by  the  celestials,  you  will  long 
rule  over  these  men.  A  son  will  be  born 
to  you  from  your  side  who  will  be  named 
Kapotaramana. 

28.  You  will  get  out  of  your  own  body 
this  son  named  Kapotaramana.  You  will 
see  him  become  the  foremost  heroes  of  the 
Sourathas  blazing  in  fame,  and  possessing 
exceeding  bravery  and  great  beauty. 

Thus  ends  the  hundred  aud  ninety  seventh 
chapter,  the  history  of  Sivi  in  the  Marken^ 
dya  Samasaya  of  the  Vana  Parva» 


^ 


^M.ABHARATA 


I 


.  CHAPTER  cxcyin. 

<MARKANDEYA  SAMASYA  PARVA) 

'^Continued, 

Vi^isliampayiia  9aid:— 

1.  The  Panda vas  again  spok^  thus  to 
Markandcya,  "Tell  us  ^ga»n  abotu  the 
greatness  (of  the  royal  order.)"  And 
Warkandeya  said,  "  In  the  horse  sacrifice 
pi  Ashtaka  the  descendant  of  Vishwamitra, 
all  the  kings  came. 

2.  His  brothers,  Pnit*rdana»  Vasuniana 
and  Sivi,  the  son  of  Ushinara  also  came. 
When  the  sacrifice  was  over,  he  was  jg^oinjf 
with  his  brother  on  a  car  when  he  saw 
Narada  coming.  They  saluted  him  and 
said,  **Come  wtth  us  on  this  chariot.' ' 

3.  Saying  "  So  be  it "  he  got  on  the 
car.  One  of  them,  having  gratified  the 
celestial  Rishi,  the  exalted  Narada,  said, 
**  All  four  of  us  are  blessed  with  long  life 
and  possess  every  virtue.  We  shall  there- 
fore go  to  a  certain  celestial  region  and  live 
ihare  for  a  4ong  tima.  But  who  will  amongst 
us  fall  down  first  ?  The  Rishi  said  ''  Thb 
Ashtaka  wiD^  fall  first." 

4—5.  He  asked,  "For  what  cause?"  The 
Rbhi  said,  'M  lived  for  a  few  days  in  the 
fyalaceof.Askaka.  He  one  day  took  me 
out  of  the  city  on  his  car.  I  saw  there 
thousands  of  cows  each  distinguished  by 
various  colour.  I  asked  hnn  ^^losa  kine 
are  the?e.  He  sa«d,  *'  I  myself  heave  makde 
gifts  of  them."  By  these  words  he  flourish '- 
pd  hii  own  praise ;  for  |his  reason  he  will 
fall  (first).  (He  said)»  "we  shall  then  re*- 
main,  there  who  anwigst  US  will  fall  6rst  V* 

6.    The  Rishi  said^  **  t'r^tardan?'*" 

"What  bite  cause?" 

"  I  also  lived  m    the  house  of  Pra- 
tArdaiuu    One  day  he  lode  me  <in  hb  car. 

>  7.  While  doing  so,  a  Brahmana  said  to 
.him,  *'  Give  me  a  horse."  He  said,  "  After 
my  return,  I  shall  ^iue  you."  The  Bra- 
hmana said,  "  Give  it  to  me  without  any 
<ielay."  He  then  unyoked  the  horse  on  the 
right  (side  of  the  car)  and  ^gave  it  io  him.  . 

8.  There  came  to  him  another  Bra- 
hmana desiring  to  get  a  horse.  Saying  as 
before,  he  then  unyoked  the  horse  on  the 
left  (side  of  the  car)  and  gave  it  to  him. 
He  then  went  on.  But  another  Brahmana, 
dcsMng  to  get  a  horse  again,  came  to  him. 
1  ie  then  gave  htm  the  horse  ycxked  to  the 
leii  front  of  his  car. 

9.  When  proceedings  anothar  man  docar- 
ous  of  eettjng  a  horse*  alao  cane  to  linn. 
He  said  to  the  Brahmana,  '*  On  my  return 
I  shall  give  (you  the  horse)."  But  the  Bra- 
hamana   saidi    ••  Give   it    to    me    without 


delay."  He  gave  the  Brahnxana  the 
horse  he  had.  He,  then  himself  seizing tht 
yoke  of  the  car,  began  to  drag  it.  He  said, 
"  There  Is  now  nothing  (to  give)  te  the 
Brahmanas." 

10.  The  king  had  no  doubt  given  away 
(in  charity),  but  he  did  it  with  detraction. 
For  this  reason  he  will  fall  (first).  (He 
asked),  **  We  shall  then  remain  twoi  who 
amongst  us  will  fall  first  ?" 

11.  The  Rishi  said,  "  Vasumana  will 
fail  first." 

12.  He  asked  "For  what  cause?*' 
Narada  said,  "  Wandering  about  1  came  to 
the  hou5e  oi  Vasumana. 

13.  He  was  engaged  in  the  ceremony  of 
^ashtivachana  for  a  flowery  car  ;  and  at  that 
time  1  ca/ne  there.  When  the  Brahroanas 
finished  the  Sasktivachatta  ceremooy,  then 
the  .car  became  vbible  to  them. 

14  I  prabed  that  car,  and  then  the  kin^ 
spoke  to  me  thus,  **  O  exalted  one,  thb  car 
has  been  praised  by  you,  let  thb  car  xhere* 
fore  be  yours." 

15.  -  Once  upon  a  time,  1  again  went  to 
him.  I  went  there  because  I  was  in  need 
of  a  car  and  the  king  said,  *'  It  is 
vours."  For  die  third  time  I  went  to  the 
kin^  and  praised  a  car.  The  king 
exhibited  the  flowery  car  to  the  Brahmanas 
and  looking  at  me  said,  ''O  exalted  one, 
you  have  enough  f>raised  the  flowery  car.]' 
He  simpUr  said  this,  but  he  did  not  give  it 
to  m^.  for  thi^  be  will  fall  down  (from 
heaven). 

16.  One  aaki,  '*  Between  the  one  tliat 
will  go  with  you,  and  you  voursdf 
who  will  go  and  who  will  fall  ?  Naiadi 
again  said,  "  Sivi  will  go,  but  J  sh»l 
fall  down.  *'  He  said  *•  what  is  its 
cause  V  Narada  said. — I  am  not  the 
equal  of  Sivi.  (One  day)  a  Brahmana 
came  to  Sivi  and  spoke  to  him  thus,  "  O 
Sivi,  I  have  come  to  you  for  food,"  To 
him  Sivi  replied,  "  What  shall  I  do,  com- 
mand me." 

17—18.  The  Brahmana 4hen  said," YoBf 
son  Vrihadgarva  should  be  killed  an4  coo)^- 
ed  by. you  for  my  food."  Thereupon  I  waited 
to  see.  iie  (Sivi)  killed  Kb  son  and  cook- 
ing him  in  the  proper  way,  placed  it  on  a 
vessel  and  then  taking  it  on  his  head  he 
went  to  search  for  die  Brahamana. 

19.  When  he  was  thus  searching,  some 
one  spoke  to  him  thus,  "  The  Brahmana 
whom  jrou  search,  having  entered  the  cilyi 
is  setting  fire  to  your  house  in  anger, 
setting  fire  to  your  treasure  house,  yo«J 
arsenai,  your  apartment  for  females  and 
tp  your  stables  for  horses  and  those  lor 
elf^liant." 


VANA    PAftVA. 


295 


20.  Sivi  heard  all  this  without  any 
change  of  colour  in  hi3  face.  Entering  the 
city,  he  thus  spoke  to  the  Brahtnana,  *'  O 
exalted  one,  the  food  is  ready."  Hearing 
this  the  Brahmana  stood  silent.  From 
surprise  he  stood  with  down -cast  looks. 

21.  He  then  gratified  the  Brahmana  and 
said  **0  exalted,  one,  eat."  Looking  at  Sivi 
for  a  moment  he  said, 

22.  '*  Eat  it  yourself."  Thereupon  Sivi 
said,  "  Be  it  so",  He  then  without  the  least 
hesitation  took  down  the  meat. 

23.  The  Brahmana  then  caught  hold  of 
his  hand  and  thus  spoke  to  htin,  "  Vou  have 
(really)  conquered  anger.  There  is  nothing 
which  you  cannot  give  to  a  Brahmana." 
Then  the  Brahmana  worshipped  that 
greatly  exalted  one. 

24.  And  as  he  (Sivi)  looked  in  front,  he 
saw  his  son  standing  before  him  Hke  a 
celestial  boy  adorned  with  ornaments  and 
full  of  fragrance  all  over  his  body.  The 
Brahmana  having  done  all  this  disappeared* 

25.  It  was  Vidhata  himself  who  had 
thus  come  to  try  in  disguise  that  royal 
sage.  When  he  (Vidhata)  had  disappear- 
ed, the  ministers  thus  s^ke  to  the  king, 
'*  You  know  everything,  why  did  you  then 
do  all  this  7" 

Sivi  said  :— 

26.  It  was  not  for  fame,  or  for  wealth, 
or  from  desire  of  acquiring  any  object 
of  enjoyment  that  I  did  all  this.  This 
path  is  (never)  sinful ;  it  is  for  this  I  do  all 
this. 

27.  The  path  trodden  by  the  virtuous 
is  laudable  ;  my  heart  is  always  inclined  to 
such  a  path. 

Karkftndeya  said  :— 

I  know  this  noble  example  of  Sivi's 
greatness ;  and  therefore  I  have  narrated  it 
to  you. 

Tfius    ends    the    hundred    and    ninety' 
*ight    chapter,      narrating    the  Kshatrya 
greatneis,  in  the  Markandeya  Samashya  of 
the  Vana  Parva. 


CHAPTER    CXCIX. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued* 

Vaiahampayana  said:— 

1.  The  Rishis  aihd  the  P^ndavas  a^ain 
»»ed  Markandeya.— "Is  there  any  who 
P«»eiso«  longer  Hie  than  you  T" 


2.  He  told  them,  •^Ves,  there  is  a  royal' 
sage  named  Indradumna.  His  virtue 
being  diminbhed,  he  fell  from  heaven  crying 
"my  achievments  are  lost."  He  came  to 
me  and  asked,  **l>o  you  know  me  ?" 

3.  To  him  said  1,  "From  our  eager  desire 
to  ac<juire  virtue  we  do  not  stay  at  one  place. 
We  live  for  one  night  only  in  one  village  or 
in  one  town.  A  mart  like  us  therefore  can 
not  possibly  know  who  you  are.  The  fasts 
and  vows  that  we  are  to  observe  make 
us  weak  in  body,  therefore  we  are  unable  to' 
follow  \vorldly  pursuits  to  earn  wealth/' 
He  said  to  me,  "  Is  there  any  one  who  poss* 
esses  a  longer  life  than  you  ?"  I  replied,. 
"There  Kves  an  owl  named  Pravakarna  on 
the  H imalayas.  He  is  older  than  I.  He  may, 
know  yoji.  That  part  of  the  Himalayas  where, 
he  lives  is  far  from  this  place." 

5.  He  became  a  lu>rse  and  carried  me  to 
the  place  where  that  owl  lived..  Then  he 
asked  it,  "Do  you  know  me  ?" 

6.  It  reflected  for  some  time  and  thew 
said,  "No,  I  do  not  know  you."  Having 
been  thus  addressed,  the  royal  sag© 
Indradumna  asked  the  owl  : — "Is  there  any 
one  who  possesses  a  longer  life  thai> 
you  ?"  Having  been  thus  addressed,  it  said, 
"Yes,  there  is  a  lake  called  Indradumna  ; 
in  it  lives  a  crane  named  Nadijangha.  Hri 
is  older  than  we.  You  can  ask  him/' 
Thereupon  Indi-adumna  taking  both  my- 
self and  the  owl  went  to  the  lake  whei^ 
Nadijangha  lived. 

8.  Wa  asked  the  crane,  "Do  you  know 
this  king  Indradumna."  He  reflected  for  a 
moment  and  then  said,  "I  do  not  know  the 
king  Indradumna."  Thereupon  we  ask«d 
him,  "Is  there  anyone  more  long-lived  than 
you  r*  He  said,  "Yes.  Here  lives  in  this 
lake  a  tortoise  named  Akupara.  He  is  ofdef 
than  I.  He  might  know  something  of  this 
king.    Therefore  ask  Akupara." 

<>.  Then  that  crane  asked  the  tortoise 
Akupara.  He  said,  "Our  intentk>n  isto  asll 
you  something.  Please  come  to  us."  Hear- 
ing this,  the  tortoise  came  out  of  the  lake  tq 
the  bank  where  we  all  were.  When  he 
came,  we  asked  him,  "Do  you  know  this 
king  Indradumna  ?" 

10.  He  (tortoise^  reflected  for  a  moment. 
His  eyes  Were  fllled  with  tears,  and  his  mind 
was  much  agitated.  He  trembled  all  over 
his  body  and  became  almbsf  senseless.  Tlw^t 
with  joined  hands  he  said^  "Why,  don't  I 
know  this  king  ?  He  placed  sacrificial  sUkes 
one  thousand  time  when  kindling  the  sacHr 
ficial  fire. 

It.  This  Ikke  was  mad«  by  the  f^  of 
the  ki*e  given  away  by  this  kiiig  t^  ttie 
Brahmanas  as  Daksjiinat    wiien  tk^  facri- 


^9^ 


MAHABAflRATA. 


fice  was  completed.     I  have  lived  here  ever 
since. 

12.  When  we  were  hearing  all  tliis  from 
the  tortoise,  a  celestial  car  came  there 
from  the  celestial  region  and  an  unvisibie 
voice  was  heard  which  said,  "Come  and 
go  to  the  place,  you  desire  to  obtain  in 
heaven.  Your  achievements  are  great. 
'l*herefore  cheerfully  come  to  the  place 
(set  apart)  for  you.*' 

13.  Here  occur  these  Slokas  :  "The  report 
of  virtuous  acts  spreads  all  over  the  earth 
and  it  reaches  heaven.  A*?  long  as  the 
report  lasts  so  long  it  is  said  that  he  lives 
in  heaven. 

14.  The  man,  the  report  of  whose  evil 
deeds  is  talked  about,  is  said  to  fall  down  ; 
and  he  lives  in  the  lower  region  as  long  as 
that  evil  report  lasts. 

15.  Therefore  a  man  should  be  virtuous 
if  he  desires  to  obtain  heaven.  Abandon- 
ing a  sinful  mind,  he  should  seek  refuge 
in  virtue." 

16.  Having  heard  this,  the  king  said, 
•'Let  the  car  stay  here  so  long- 1  do  not  take 
back  the  old  persons  from  the  places 
whence  1  brought  them." 

17.  Having  brought  me  and  the  owl 
Pravarkarna  to  our  respective  places,  he 
went  away  in  that  car  to  the  place  which 
was  a  fit  rigeon  for  him.  Long-lived  as  I 
am  I  saw  all  this. 

Vaishampayana  said  :-- 

Thus  Markandeya  told  all  this  to  the 
Pandavas. 

The  Pandavas  said  :— 

18.  O  blessed  one,  you  acted  properly 
in  causing  king  Indradumna  who  had  fallen 
from  heaven  to  regain  it.  He  (Markan- 
deya) said,  "The  son  of  Davaki  Krishna 
also  had  thus  rescued  the  royal  sage  Mriga 
who  had  fallen  into  hell.  He  caused  him  to 
regain  heaven. 

Thns  ends  the  hundred  and  frineiy  ftinih 
chapter,  the  history  of  Indradumna  in  the 
Miarkendeya  Samasya  of  the  Vana  Parva. 


CHAPTER    CXCX. 

(MARKANDEYA  SAMASYA  PARVA.) 

• — Continved 

Vaiflhampayana  said — 

!•  Having  heard  £rom  the  highly  exalted 
Markandeya  the  $tor>'  of  the  royal  sage 
Indradismna's  regaining  Jieavciii  the  king. 


2. — 3.  Vudhisthira,  the  great  monarch, 
again  asked  the  Rishi,  ••  O  great  Rishi,  icU 
me  how  a  man  should  practice  charity  to 
fo  to  the  regions  of  Indra.  Is  it  by  praclic- 
mg  charity  when  leading  the  domestic  life 
or  in  boyhood,  or  in  youth,  or  in  the  old 
age  (that  one  goes  to  Indra's  abode)  7  Tell 
me  the  respective  merits  of  charity  in 
different  stages  of  life, 

Markandeya  said  :— 

4.  The  life,  that  is  useless,  is  of  four  kinds, 
and  the  charity  which  is  useless  is  of  sixteen 
kinds.  That  life  is  useless  in  whk:h  there 
b  wo  son  born,  in  which  one  has  no  virtue, 

5,  In  which  one  lives  on  food  given  by 
another  and  in  which  one  cooks  (food)  for 
himself  only,  without  giving  10  the  Pitris,  the 
celestials  and  the  guests  and  one  who  cats 
before  all  these. 

6^7.  The  gift  to  one  who  has  fallen  awav 
from  the  path  of  virtue,  and  the  gift  of  wealth 
which  has  been  earned  wrongly  and  ilis- 
honestly  are  both  useless.  The  g^fts  to  a 
fallen  Brahmana,  to  a  thief  to  a  false  pre- 
ceptor, are  also  useless.  The  gift  to  an  im* 
ruthful  man,  to  one  who  officiates  at  sacri- 
fices performed  by  all  classes  of  people 
residing  in  a  village,  to  one  that  sells  the 
Vedas  to  a  Brahmana  who  cooks  for  a 
Sudra, 

8 — 9.  To  one  who  is  by  birth  a  Brah- 
mana, but  who  does  not  perform  the  duties 
of  his  order, — is  all  in  vain.  The  gift  to  one 
who  has  married  a  girl  already  in  her 
piibert}',  to  a  woman,  to  one  who  sports 
with  a  snake  and  to  one  who  is  ensrageti  in 
minial  services, — is  also  in  vain.  These  are 
the  sixteen  useless  charities.  He  who  gives 
away  wealth  out  of  fear  or  anger, 

10.  Enjoys  the  fruits  of  that  charity 
when  he  remains  in  the  womb  of  his  mother. 
The  man  who  gives  away  (wealth)  to  tJ>c 
Brahmanas,  enjoys  its  fruits  while  he  is  m 
old  age. 

If.  O  king,  therefore,  the  man  who 
desires  to  get  to  the  path  of  heaven  should 
under  all  conditions  give  away  (wealth) 
to  the  Brahmanas. 

Yudhisthira  said  :— 

12.  By  what  means  do  the  Brahmanas, 
who  receive  gifts  from  all  the  four  orders, 
save  others  as  well  as  themselves  ? 

Marlcandeya  said:— 

13.  By  yapa,  by  Mantras  by  Homa,  and 
by  the  study  of  the  Vedas,  ihty  (Brahmana^ 
build  a  Veda  boat  and  with  it  they  save 
others  as  well  as  themselves. 

14.  The  celestials  themselves  are  frn^* 
Bed  with  tliat  maq  who  gratifies    the  Brah« 


VANA    PARVA, 


«97 


manas.     At  the  command   of  a  Brahmana, 
a  man  obtains  heaven. 

15.  O  king,  you  will  certainly  go  to 
heaven  for  your  worshipping  the  Pilris 
and  the  celestials  and  for  your  showing 
great  reverence  to  the  Brahmanas, 

16.  Even  if  your  body  be  dull  and  weak 
and  full  of  phlegm.  He  who  desires  to  ob- 
tain virtue  and  heaven  should  worship  the 
Brahmanas. 

17 — 18.  One  should  with  great  care  feed 
them  at  the  time  of  Sradh  ceremonies,  but 
those  among  them  (Brahmana)  that  are 
cursed  or  fallen,  that  are  either  exceedingly 
handsome  or  excessively  black,  that  have 
deseased  nails,  that  are  lepers,  that  are 
deceitful,  that  are  bastards,  born  of 
widows  or  of  women  with  their  husbands  in 
exile  and  that  support  themselves  by  the 
profession  of  arms, — all  these  should  be 
excluded.  A  censurable  Sradk  consumes 
the  performer  as  fire  consumes  the  wood. 

19.  If  those  that  are  to  be  employed  in 
a  Srudh  happen  to  be  dumb,  blind  ©r  deaf, 
care  should  be  taken  to  employ  them  with 
the  Brahmanas  who  are  learned  in  the 
Vedas. 

20 — 21.  O  Yudhisthira,  hear  now  what 
you  should  give  away.  He  who  knows  the 
Vedas  should  give  away  to  only  those 
Brahmanas  who  are  able  to  save  both  the 
giver  and  himself,  for  he  only  is  to  be  con- 
sidered a  competent  (Brahmana)  who  can 
save  the  giver  and  himself. 

22.  O  son  of  Pritha,  the  sacred  fire  does 
not  become  so  much  gratified  in  receiving 
the  libations  of  Ghee^  the  offering  of  flowers 
and  sandal  paste  and  other  perfumes  as 
by  the  entertainment  of  guests. 

23 — 24.  Therefore  with  all  care  enter- 
tain guests.  O  king,  those  that  give  to  his 
guests  water  to  wash  his  feet,  butter  to  rub 
over  his  tired  legs,  light  in  darkness,  and 
food  and  shelter,  do  not  (at  all)  go  before 
Yama.  The  removal  of  garlands  of  flowers 
offered  to  the  gods,  the  removal  of  the 
remnant  of  a  Brahmana's  food, 

25.  Serving  with  prepared  pastes,  the 
shampooing  of  a  Branmana's  legs,  O  fore- 
most of  kings,  each  of  these  gives  better 
fruits  than  the  giving  away  of  kine. 

26.  A  man  certainly  rescues  himself 
(from  hell)  by  giving  away  Kapila  cow, 
therefore  a  Kapila  cow,  decked  with  orna-; 
ments,  should  be  given  to  a  Brahmana. 

27.  One  should  make  gifts  to  a  person 
nobly  bom,  one  who  is  learned  in  the  Vedas, 
one  that  is  fair,  one  who  leads  a  domestic 
life,  but  who  is  burdened  with  wife  and 
children,  one  who  duly  worships  the  sacred 
fire  and  one  who  has  done  you  no  service. 

38 


28.  O  best  of  the  Bharata  race,  O 
descendant  of  Bharata,  you  should  always 
give  away  to  such  men  and  not  to  those 
who  are  wealthy.  What  merit  is  there  to 
give  (wealth)  to  one  who  is  wealthy  ? 

29.  One  cow  must  be  given  to  one 
Brahmana.  One  single  cow  must  not  be 
given  to  many  Brahmanas.  If  that  cow  is 
sold,  three  generations  of  the  giver's  family 
would  be  lost. 

30.  Such  a  gift  will  neither  rescue  the 
giver  nor  the  Brahmana  who  takes  it.  He 
who  gives  away  eighty  Rntis  of  pure  gold 

31.  Obtains  the  everlasting  fruit  of 
giving  away  one  hundred  pieces  of  gold. 
He  who  gives  away  a  strong  bull  capable 
of  drawing  the  plough 

32.  Does  not  certainly  meet  with  any 
calamity  ;  he  finally  goes  to  heaven.  He 
who  gives  away  land  to  a  learned  Brah- 
mana 

33— 35^  Has  all  his  desires  fulfilled.  The 
tired  traveller,  with  weakened  limbs  and 
with  feet  besmeared  with  dust,  asks  for  the 
name  of  him  who  gives  him  food.  There 
are  men  who  answer  him  by  telling  him 
the  name.  That  wise  man  who  informs  the 
toil-worn  travellers  the  name  of  the  persons 
who  give  them  food  is  certainly  considered 
equal  in  virtue  as  the  giver  of  food  himself. 
Therefore  (even)  abstaining  from  other 
kinds  of  gifts,  give  away  food. 

36.  There  is  no  virtue  so  great  as  that 
of  giving  well-cooked  and  pure  food  to 
the  Brahmanas  according  to  one's  ability, 

37.  That  man  by  his  this  act  obtains 
the  companionship  of  Prajapati.  There  is 
no  gift  superior  to  that  of  food.  The  food 
is  the  foremost  and  the  first  of  all  things. 

38—30*  It  is  said  that  food  is  Prajapati. 
Prajapati  (again)  is  considered  as  year,  and 
the  year  is  sacrifice ;  for  from  sacrifice  all 
mobile  and  immobile  creatures  take  thdr 
birth.  For  this  reason  it  has  been  heard  by 
us  that  food  is  the  foremost  of  all  things. 

40.  Those,  that  give  away  lakes  and 
large  tanks,  wells  and  ponds,  shelter  and 
food  with  sweet  words,  nave  not  to  be^r 
the  up-braidings  of  Varna. 

# 

41.  Earth  is  always  satisfied  with  that 
man  who  gives  rice  and  wealth  earned  by 
his  own  labour  to  the  Brahmanas  whose 
behaviour  is  good.  She  pours  upon  such  a 
man  shoWers  of  wealth. 

4a.  The  giver  of  food  walks  first,  then 
follows  the  speaker  of  truth  ;  and  then  the 
man  who  gives  away  to  a  person  who  does 
not  ask.  But  all  these  three  go  to  the  same 
place. 


29S 


MAHABtlARATA. 


VaiBhampayana  said  :— 

43.  Bein^  filled  with  curiosity,  Yudhis- 
thira,  with  li is  brothers,  again  asked  the 
illustrious  Markandeya. 

Tudhisthira  said  :— 

14*  O  great  Rishi,  what  is  the  distance  of 
the  rigeon  of  Yama  from  that  of  men  ? 
What  is  its  measurement?  How  does  a 
man  pass  over  it  and  by  what  meants  ? 
Tell  me  all  this. 

Markandeya  said  :— 

45.  O  kini?,  O  foremost  of  all  virtuous 
men,  your  this  question  relates  to  a  great 
mystery.  It  is  sacred  and  it  is  much 
praised  by  the  Rishis.  I  shall  speak  to  you 
about  this  Dharma. 

46.  O  ruler  of  men,  the  distance  of  the 
rigeon  of  Yama  from  the  abode  of  men  is 
eighty-six  thousand  Joyanas, 

47.  The  way  is  over  space.  There  is  no 
water  there,  and  it  is  terrible  to  look  at. 
There  is  nowhere  in  that  rigeon  any  shade 
of  any  tree,  any  water,  and  any  resting 
place, 

48.  In  which  the  traveller  when* fatigued, 
may  take  rest  for  some  time.  Along  this 
pith  are  forcibly  taken  by  messengers  of 
Yama,  obedient  to  his  command, 

49-^50.  All  men  and  women  and  all 
creatures  that  have  life.  O  ruler  of  earth, 
O  king,  those  that  have  given  horses  and 
other  good  conveyances  to  the  Brahmanas, 
go  along  (this  path)  on  those  animals  and 
conveyances.  Those  that  have  given 
umbrellas  thus  (to  the  Brahmanas)  go  along 
this  path  with  umbrellas,  warding  off  the 
sun's  ra3's. 

58.  Those  that  have  g^ven  food  go  along 
without  any  hunger,  and  those  that  have  not 
given  food  go  along  afflicted  with  (great) 
hunger.  Thosc^  that  have  given  cloths  go 
along  attired  iVi  cloths,  and  those  that  have 
not  given  cloths  go  along  naked, 

5a.  Those  that  have  given  ^old  go  along 
in  happiness, — well  adorned  m  ornaments. 
And  ihoee  that  have  given  land  go  along 
with  their  every  desire  completely  gratified. 

53»  Those  that  have  given  grains  go 
along  without  being  afflicted  with  any  want ; 
and  those  that  have  given  houses  go  along 
on  cars. 

54.  Those  that  have  given  kinc  go  along 
with  cheerful  hearts  without  ever  being 
afflicted  by  thir-.t.  Those  that  have  given 
Hglus  go  along  in  great  happiness  lighting 
the  way  before  them. 

55*  Those  tlwt  have  given  krne  go  along 
in  liappiness,  ilieir  sins   being  all  destroyed, 


Those  that  have  fasted  for  a  month,  go  along 
on  cars   drawn  by  sw-ins. 

5^—57-  P  son  of  Pandu,  those  that  have 
fasted  for  six  nights,  go  on  cars  drawn  by 
peacocks.  O  son  of  Pandu,  he  who  fasts 
for  three  nights  taking  only  one  meal  without 
a  second  goes  to  a  rigeon  free  from  desease 
and  anxiety.  The  water  has  this  excellent 
property  that  it  produces  happiness  in  the 
rigeon  of  the  deaa. 

58.  There  they  see  a  river  named  Push- 
fadaka.  They  there  drink  cool  water  which 
IS  like  the  very  ambrosia. 

59.  He  who  IS  of  evil  deed  drinks  there 
puss  which  is  the  thing  that  has  been 
ordained  for  him.  O  great  king,  that  river 
fulfils  one's  all  desires. 

60.  O  king  of  kings,  worship  there  these 
(Brahmanas)  in  all  due  form.  Weakened 
with  travelling  and  besmeared  with  the 
dust  on  this  way,  the  traveller. 

61.  Asks  for  the  name  of  him  who  gives 
food  and  comes  in  hope  to  his  house  to 
worship  him  with  all  care,  for  he  is  a  great 
Brahmana. 

62.  As  he  proceeds  all  the  celestials  with 
Vasava  (tndra)  follow  him.  If  he  is  wot- 
shipped,  they  are  gratified  ;  and  if  he  is  not 
worshipped  they  become  cheerless. 

63.  O  king  of  kings,  therefore  duly  wor- 
ship  these  (Brahmanas).  I  have  thus  spoken 
to  you  on  one  hundred  subjects.  What  do 
you  desire  to  htar  from  me  more  ? 

Tudhisthira  said:— 

64.  O  lord,  O  virtuous  man,  I  desire  to 
hear  you  again  and  again  on  sacred 
subjects  relating  to  virtue  and  morals. 

Markandeya  said  :— 

65.  O  king,  I  shall  now  speak  on  ano- 
ther sacred  subject  relating  10  cterniiy 
which  destroys  all  sins.  Listen  to  me  with 
all  others. 

66.  O  best  of  the  Bharata  race,  the  merit 
equal  to  that  of  giving  away  a  Kapila  cow 
in  Puskara  (thirtha)  is  obtained  by  wash- 
ing the  feet  of   the  Brahmanas. 

67.  As  long  as  the  earth  remains  moist 
with  the  water  touched  by  the  feef  of  a 
Brahmana,  so  long  do  the  Pitris  drink  water 
from  the  lotus  leaves. 

68.  If  a  guest  is  welcomed,  Agni  is  grati- 
fied. If  he  is  offered  a  seat,  Indra  is  gratiflei 
If  his  feet  are  washed,  it  is  the  Pitris  who 
are  delighted.  If  he  is  fed,  it  is  Prajapali 
(Brahma)  himself  who  b  gratified. 

69. — 70.  One  should  with  subdued  soul 
give  away  a  cow  when   the  feet  and  the  he^ 


VAN\   fARVA. 


299 


of  her  calf  are  visible.  Before  her  delivery 
is  complete,  a  cow  with  her  calf  in  the  air  in 
the  course  of  falling  from  the  uterus  to  the 
earth  is  to  be  considered  as  equal  to  the  earth 
herself. 

71.  O  Yudhisthira,  he  is  adored  in  the 
celestial  rigeon  as  many  thousand  Yugas  as 
there  are  hairs  on  the  bodies  of  that  cow  and 
the  calf. 

72. — 74.  O  descendant  of  Bharata,  he 
who,  having  accepted  a  gift,  gives  it  away 
immediately  to  a  person  who  is  virtuous  and 
honest,  obtains  g^reat  merit.  He  certainly 
obtains  the  fruit  of  giving  away  the  whole 
earth  to  her  utmost  limits  with  her  oceans, 
seas,  and  caves,  her  mountains  and  forests 
and  woods. 

75^.  The  Brahmana,  who  eats  In  silence 
from  a  plate,  keeping  his  hands  between  his 
knees,  succeeds  in  saving  others. 

76.  Those  Brahmanas  who  abstain  from 
drink  and  who  are  never  spoken  by  others 
as  having  any  fault  and  who  daily  read  the 
Samhitas  are  capable  of  saving  others, 

77.  H ahy a  (\\h2X\0r\  of  ghee)  and  Kaby a 
(edible  offerings)  should  all  be  presented  to  a 
Brahmana  who  is  learned  in  tne  Vedas.  As 
an  offering  of  ghee  to  Agni  is  never  in  vain,  so 
a  gift  to  the  Brahmanas  learned  in  the  Vedas 
is  never  in  vain. 

78.  The  Brahmanas  have  anger  as  their 
weapon  ;  they  never  fight  with  weapons 
nvide  of  iron  or  steel.  The  Brahmanas 
kill  their  enemies',  with  anger,  as  the  weilder 
of  thunder  kiUed  the  Asuras. 

79.  O  sinless  one,  the  theme  relating  to 
virtue  and  morality  is  now  over.  Having 
heard  them,  the  Rishis,  in  the  Naimisha 
forest,  were  greatly  delighted. 

80.  O  king,  (bearing  them)  thev  were 
freed  from  grief,  fear  and  anger  and  they 
were  cleansed  of  their  sins.  Those  men 
who  hear  them  are  freed  from  the  bondage 
of  rebirth. 

Tudhisthir    said:— 

81.  O  greatly  wise  one,  O  foremost  of 
virtuous  men,  what  puri6cation  is  there  by 
vrhich  a  Brahmana  might  always  be  pure. 
I  desire  to  hear  it. 

Harkandeya  oontinaed  :— 

8a.  There  are  three  kinds  of  purity, 
nama^  purity  in  speech,  purity  in  deed  and 
purity  by  water.  He  who  takes  to  these 
certainly  obtains  heaven. 

83*  That  Brahmana  who  adores  (the 
goddess)  Sandhya  in  the  morning  and  in 
the  evening  and  w^ho  recites  the  sacred 
Gayatri,  who  ift  the  mother  of  the  Ve^as, 


84.  Is  cleansed  from  all  his  sins  after 
being  sanctified  by  the  latter.  Even  if  he 
accepts  in  gift  the  entire  earth  with  her 
oceans,  he  does  not  suiTer  the  least  unhap- 
pin  ess. 

85.  Those  planets  m  the  sky  including 
the  sun  that  may  be  inauspicious  and  hostile 
towards  him  soon  become  favourable  and 
auspicious  towards  him  for  his  these  acts. 
And  those  that  are  auspicious  and  favour- 
able become  more  auspicious  and  favour- 
able. 

86.  The  terrible  Rakshasas  who  feed  on 
animal  food,  and  who  have  gigantic  and 
fearful  appearances,  all  become  incapable  of 
doing  any  injury  to  a  Brahmana  who  prac* 
tises  these  purinications. 

87.  They  incur  no  fault  in  consequence 
of  teaching,  of  officiating  at  sacrifices,  and 
of  accepting  gifts  from  others.  The  Brah- 
manas are  like  the  blading  fire. 

88.  Whether  learned  in  the  Vedas  or 
not,  whether  pure  or  impure,  they  should 
never  be  insulted,  for  Brahmanas  are  like 
fires,  covered  with  ashes. 

89.  A  fire  that  blazes  forth  in  a  place  of 
cremation  is  never  impure,  so  is  a  Brahmana 
either  learned  or  ignonant  is  always  pure. 
He  is  superior  to  a  celestial. 

90.  Cities  adorned  with  walls  and  gates 
and  palaces  lose  their  beauty  if  they  are  not 
inhabited  by  Brahmanas. 

91.  O  king,  that  is  really  a  city  in  which 
live  Brahmanas  learned  in  the  Vedas,  who 
duly  observe  the  duties  of  their  order 
and  who  possess  learning  and  ascetic 
merit. 

92.  O  son  of  Pritha,  whether  it  be  a 
forest  or  a  pasture  ground  where  learned 
Brahmanas  live  is  called  a  city.  It  is  also  a 
Tirtha, 

93.  By  going  to  a  king  who  protects  (hit 
subjects)  and  to  a  Brahmana  who  possesses 
ascetic  merits  and  also  by  worshipping  them 
both,  one  may  be  immediately  cleansed  off 
all  his  sins. 

94.  The  learned  men  have  said  that  ab- 
lutions in  the  sacred  iirihaSt  recitations  of 
the  names  of  holy  ones,  and  conversations 
with  the  good  and  the  virtuous  are  all  praise- 
worthy acts. 

95.  Those  that  are  'virtuous  and  honest 
always  consider  themselves  sanctified  by  the 
holy  companionship  of  persons  like  them- 
selves and  also  by  the  water  of  pure  and 
sacred  conversation. 

96 — 97.  Carrying  of  the  three  staves, 
the  vow  of  silence,  matted  locks  (on  head), 
shaving  of  the  head,  wearing  barks  and  dea 


^00 


MAflABIIARATA. 


skins,  observing  vows,  practicing  ablutions, 
worshipping  of  fire,  ana  living  in  the  forest 
emaciatine  the  body, — all  these  are  useless  to 
one  if  his  neart  be  not  pure. 

98.  O  king  of  kings,  the  indulgence  of 
the  six  senses  is  (ver)^  easy  if  purity  be  not 
its  aim.  Abstinence  is  itself  dirficult  to  ac- 
quire, and  it  is  more  so  if  purity  be  not  its 
aim.  Amongst  all  the  senses,  mind  is  the 
most  dangerous. 

99.  These  high-souled,  men  who  do  not 
commit  sin  in  word,  in  deed,  in  heart  or  in 
soul,  are  said  (really)  to  perform  asceticism; 
but  not  those  who  make  their  bodies  ema- 
ciated by  fasts  and  penances. 

100.  He  who  has  no  feeling  of  kindness 
for  his  relatives  even  if  his  body  be  pure 
cannot  be  free  from  sin.  That  hard-heart- 
edness  of  his  mind  is  his  great  enemy  to  as- 
ceticism. 

loi.  He  who  is  always  pure,  who  is  en- 
dued with  virtue  and  who  practices  virtue 
all  his  life,  even  if  he  leads  a  domestic  life, 
is  a  (real)  Rishi.  He  is  freed  from  all 
sins. 

102 — 104.  Fasts  and  other  penances,  how- 
ever they  may  weaken  and  dry  up  the  body 
which  is  made  of  flesh  and  blood,  cannot 
dfcstroy  sins.  The  man  whose  heart  is  with- 
out holiness  sufFers  torture  by  undergoing 
penances  only  being  ignorant  of  their  mean- 
ing. He  is  never  freed  from  sins  of  such 
acts.  The  fire  he  worships  does  not  con- 
sume his  sins.  Through  holiness,  and  virtue 
alone  men  can  go  to  the  rigeons  of  bliss  and 
their  vows  and  fasts  can  become  efficacious. 
Living  on  fruits  and  roots,  observing  the  vow 
of  silence,  living  on  air, 

105—106.  Shaving  one's  head,  aban- 
doning a  fixed  home,  having  matted  locks 
on  head,  lying  under  the  sky,  observing 
daily  fasts,  worshipping  the  fire,  bathing  in 
water  and  lying  on  the  ground^ —thtte  alone 
cannot  lead  one  to  heaven* 

107.  Those  only  that  are  endued  with 
holiness  succeed  by  knowledge  and  bv  (vir- 
tuous) deeds  to  conquer  disease,  decripitude 
and  death,and  they  alone  obtain  a  very  high 
state. 

108.  As  seeds  tliat  have  been  scorched 
by  fire  do  not  produce  the  plant,  so  the 
pains  that  have  been  burnt  by  knowledge 
cannot  affect  the  soul. 

.109.^  The  inert  body,  which  is  like  a 
block  of  wood  when  destitute  of  soul,  is  cer- 
tainly very  short-lived  like  the  froth  in  the 
ocean. 

110.  He  who  obtains  a  view  of  his  soul 
iHai  dWdlls  Svilhin  every  one's  body  by  i\\t 


help'of  one  or  the  half  of  a  rythmic    line  (of 
the  Vedas)  has  no  need  for  anything  else. 

III.  Some,  by  obtaining  a  knowledge  of 
the  identity  of  the  supreme  soul  from  but 
two  letters  (of  the  Vedas)  and  some,  from 
hundreds  and  thousands  of  slokas,  acquire 
salvation  •  for  the  knowledge  of  one*s 
identity  with  the  supreme  soul  is  the  sure 
sign  of  salvation. 

1 12«  The  learned  old  men  have  said  that 
neither  this  world,  nor  that  hereafter,  nor 
bliss  can  come  to  one  whe  is  full  of  doubts. 
Faith  is  the  certain  sign  of  salvation. 

113.  He  who  knows  the  true  meaning  of 
the  Vedas  also  understands  their  true  use. 
He  is  frightened  at  the  Vedic  rites  as  man 
at  a  confl^qg^ration. 

1 14.  Abandoning  dry  discussion,  take  to 
Smriti  and  Sruii.  Seek  with  the  help  of 
your  reason  the  knowledge  of  the  undying 
one  who  is  without  a  second.  One's 
search  (for  a  thing)  becomes  in  vain  from 
the  defect  of  means. 

115.  Therefore  one  should  carefuHy  try 
to  obtain  knowledge  by  means  of  the 
Vedas.  The  Vedas  are  the  supreme  soul, 
they  are  his  body,  they  are  the  truth.  The 
soul,  that  is  bound  by  the  animal  organism 
belonging  to  a  man  in  whom  all  the  Vedas 
are  manifest,  can  (only)  know  Him. 

116. — 117.  The  existence  of  the  celes- 
tials as  stated  in  the  Vedas,  the  efficacy  of 
(religious)  acts  and  the  capacity  for  action  of 
beings  furnished  with  bodies  are  noticeable 
in  every  Yuga.  Independence  from  and  the 
annihilation  of  these  are  to  be  sought  by 
means  of  the  purity  of  the  senses.  Therefore 
the  suspension  of  the  function  of  the  senses 
is  the  true  fasting. 

118.  One  may  obtain  heaven  bv  asceti- 
cism, one  may  obtain  objects  of  enjoyments 
by  the  practise  of  charity,  one  may  have  hb 
sins  all  destroyed  by  bathing  in  tirthas, 
but  complete  emancipation  cannot  be 
obtained  without  knowledge. 

Tftlsliftmpa^ana  said  :— 

119.  O  king  of  kings,  having  been  thus 
addressed,  the  greatly  illustrious  (Vudlus* 
thira)  replied,  **  O  exalted  one,  I  desire  to 
hear  about  the  rules  of  charity  vhk^  is 
(really)  meritorious. 

Markandeya  said:— 

120.  O  king  of  kings,  O  Vudhisthira.  O 
monarch,  the  rules  of  charity  which  yon 
desire  to  hear  from  me  are  highly  valued  by 
him. 

121.  Hear  about  the  mvsleries  of  charity 
as  they  have  l>€cn  cxpouncfed  mjht  Srutii 


VANA    PaRVA. 


301 


and  Smriiis,  O  Yudhisthira,  he  who  per- 
forins a  Sradha  in  the  conjunction  of  Goja' 
chhaya  at  a  place  fanned  by  the  leaves  of 
an  Aswatha  tree  enjoys  its  fruits  one 
hundred  thousand  Kalpas. 

122.  O  ruler  of  earth,  he  who  ^ives  food 
to  one  who  is  dying  of  hunger  and  he  who 
founds  a  home  of  charity  with  a  person 
to  look  after  it  both  acquire  the  fruits  of 
(performing)  all  sacrifices. 

1 23.  He  who  gives  away  a  horse  at  a 
thirtha  where  the  current  of  the  water  runs 
in.  an  opposite  direction  obtains  nverits 
that  are  inexhaustible.  A  guest  who  comes 
for  food  is  Indra  himself.  If  he  is  en- 
tertained with  food,  Indra  confers  on  the 
feeder  merits  that  are  inexhaustible.  As 
men  cross  rivers  and  seas  by  boats,  so  is  he 
saved  from  all  his  sins  (by  giving  board  to 
guests), 

124.  Therefore  what  is  given  to  the 
Brahmanas  produces,  like  the  g^ft  of  curds, 
inexhausitible  merits.  A  gift  on  a  particular 
festive  day  produces  twice  the  merit  and  on 
a  particular  season  produces  ten  times  the 
merit, 

125.  And  in  a  particular  year  produces, 
one  hundred  times  the  merit  (than  gifts 
made  at  any  other  tinie).  A  gift  4nade  on 
the  last  day  of  the  month  produces  inexhaus- 
tible merit.  A  gift  made  when  the  sun  is 
on  the  solstitial  points,  a  gift  made  on  the  last 
day  of  the  sun's  path  through  Ubra,  Asris, 
Gemini,  Vrigo  and  Pisces,  and  a  gift  made 
during  the  ecclipses  of  the  sun  and  the  moon 
produce  merits  that  are  inexhaustible. 

126.  The  learned  men  say  that  gifts 
made  during  the  seasons  produce  merit  that 
is  ten  times,  those  made  during  the  change 
of  seasons  one  hundred  times,  and  those 
made  during  the  day  when  Rahu  is  visible 
one  thousand  times  greater  than  what  is  pro- 
duced at  other  times.  A  gift  made  on  the 
last  day  of  the  sun's  course  though  Libra, 
and  Aria  produces  merit  that  is  everlasting. 

127.  O  king,  no  one  can  enjoy  landed 
property  who  does  not  give  away  lands ;  no 
one  can  drive  on  cars  and  conveyances  who 
does  not  give  them  away.  With  whatever 
desire  one  gives  away  to  the  Brahmanas, 
one  enjoys  the  fruition  of  that  gift  tn  the 
next  birth* 

128.  Gold  has  been  produced  from  lire, 
the  earth  from  Vishnu,  and  the  kine  from 
the  sun.  Therefore  he  who  gives  away  gold, 
land  and  kine  obtains  ail  the  rigeons  of 
Agni,  Vishnu,  and  the  sun. 

129.  There  19  nothing  so  everlasting  as 
a  gift.  Is  there  any  thin^  in  .the  three 
worlds  that  is  more  auspicious  7  It  is 
therefore  that    they  who  are  greatly  intelli- 


gent say  that  there    is    nothing    higher    in 
the  three  worlds  than  making  gifts. 

Thus  ends  the  hundred  aud  ninety 'ninth 
chapter t  the  merits  of  charity  in  the  Mar-' 
handeya  Samasya  of  the  Vana  Parva, 


CHAPTER    CC. 

(MARKANDEVA  SAMASYA  PARVA) 

'-^Continued, 

Vaisliampayana  said  i— 

1.-7 2.  O  great  king,  having  heard  from 
the  high-souled  Markandeya  the  account  of 
the  attainment  of  heaven  by  the  royal  sage 
Indradumna,  that  foremost  of  the  Bharatas, 
Yudhisthira,  again  thus  asked  that  sinless 
great  ascetic  and  long-lived  Markandeya. 

Tudhisthira  said  :— 

3.  O  virtuous  one,  you  know  all  the  celes- 
tials and  the  Danavas,  the  Rakshashas, 
also  various  royal  dynasties  and  many  ever- 
lasting dynasties  of  the  Rishis. 

4.  O  foremost  of  Brahmanas,  there  Is 
nothing  in  this  world  which  you  do  not  know. 
O  Rishi,  you  know  also  excellent  stories  of 
men,  of  the  Nagas,  of  the  Rakshasas, 

5.  Of  the  celestials,  the  Gandharvas,  the 
Yakshas,  the  Kinnaras  and  the  Apsaras.  O 
foremost  of  Brahmanas,  I  desire  to  hear  from 
you  all  these  accounts. 

6.  Why  did  that  invincible  descendant  of 
Ikshwakhu,  known  by  the  name  of  Kuvala- 
shya  change  and  assume  another,  namely 
Dhandumara  ? 

7.  O  best  of  the  Vrigu  race,  I  desire  to 
know  in  detail  why  the  name  of  the  highly 
intelligent  Kuvalashwa  underwent  a  change. 

8.  O  descendant  of  Bharata,  having 
been  thus  addressed  by  Yudhisthira,  the 
great  Rishi  Markandeya  narrated  the^  story 
of  Dhandumara. 

Markandeya  said  :— 

9.  O  king  Yudhisthira,  I  shall  tell  you  all. 
Listen  to  me.  The  story  of  Dhandumara 
is  a  moral  story,  hear  it, 

10.  O  ruler  of  earth,  hear  why  the  royal 
sage  Kuvalashwa  of  the'race  of  Ikshwaku 
came  to  be  known  as  Dhandumara. 

11.  O  descendant  of  Bharata,  O  child, 
there  was  a  celebrated  great  Rishi  named 
Utanka.  He  had  his  hermitage  in  a  charm- 
ing forest. 

12.  O  great  king,  Utanka  performed 
severest  asceticism.  In  order  to  secure 
the  grace  of  Vishnu  that  lord  (Utanka) 
performed  that  severest  penance  for  many 
hundreds  of  years. 


3<52 


MAIIABIIARATA. 


13.  Being  gratified  with  him, that  exalted 
deity  (Vishnu)  appeared  before  him  in  his 
embodied  form.  As  soon  as  the  Rishi  saw 
him,  he  gratified  him  in  all  humility  and 
with  many  h>mns. 

Utanka  said:— 

14.  O  god,  all  mobile  -and  immobile  crea- 
tures with  the  celestials,  the  Asuras,  and  the 
human-beings, 

15.  O  greatly  effulgent  one,  Bramha 
himself,  the  Vedas  and  all  things  that  are 
capable  of  being  known,  have  been  all  crea« 
ted  by  you.  O  lord,  the  sky  is  your  head, 
and  the  sun  and  the  moon  are  your  eyes. 

16.  O  uudeteriorating  one,  the  winds  are 
your  breaths,  the  fire  is  your  splendour,  the 
directions  are  your  arms,  and  the  'g^at 
oecan  is  your  stomach. 

17*  O  god,  O  slayer  of  Madhu,  the  hills 
and  the  mountains  are  your  thighs,  the 
atmosphere  is  your  hips,  the  goddess  earth 
is  your  feet  and  the  plants  are  th6  down  pf 
your  body. 

18.  Indra,  Soma,  Ag^i,  and  Varuna, 
the  celestials,  the  Asurasas,  and  the  great 
Kagas,  all  wait  upon  you  and  adore  you  with 
various  hymns. 

16.  O  lord  of  earth,  all  created  things 
are  pervaded  by  you.  The  great  Rishis  and 
the  greatly  effulgent  Yogis  all  adore  you 
with  hymns. 

20.  O  foremost  of  men,  when  you  are 
pleased, the  universe  enjoys  peace;  when  you 
are  angry,  a  great  fear  pervades  all.  You  are 
the  only  great  dispeller  of  all  fears ;  you  are 
tlie  supreme  one. 

21.  O  god,  you  are  the  cause  of  happi- 
ness of  both  the  celestials  and  the  human 
beings.  By  your  three  steps  you  covered  all 
the  three  worlds. 

22.  It  was  you  who  destroyed  the  Asuras 
when  they  were  in  their  great  affluence. 
Through  vour  prowess  the  celestials  obtained 
peace  and  happiness. 

23.  O  greatly  effulgent  one,  it  was  your 
an^er  that  vanquished  the  graat  Daitya 
chiefs.  You  are  the  creator,  you  are  the  des- 
troyer of  all  the  creatures  of  this  wor)d. 

24.  Adoring  you,  the  celestials  have  ob- 
t .lined  happiness  and  bliss."  There  was 
Ml ishikesha  (Vishnu)  praised  by  the  high- 
soaled  Utanka, 

25.  Vishnu  then  thus  spoke  to  Utanka, 
"I  am  gratified,  Ask  for  a  boon."  (Uunka 
said).  "It  is  (already)  a  gfeat  boon  to  me 
that  you  have  beconoe  visible  to  me« 

26.  You  who  are  Hari,  the  eternal  being, 
the  celestial  creator,  the  lord  of  the  universe.'* 


J  Vishnnu  said,  '*0  excellent  one,  I  anf 
pleased  with  your  this  iiuleness  of  desire  and 
great  devotion. 

27.  O  Brahmana,  O  twice-born  one,  you 
should  certainly  accept  some  boon  ■  from 
me."  Thus  requested  by  Hari  to  ask  for  a 
boon, 

28.  O  best  of  the  Bharata  race,  Utanka 
with  joined  hands  asked  for  a  boon,  "O  lo- 
tus-eyed diety,  if  your  exalted  self  is  pleased 
with  me, 

29.  O  lord,  then  let  my  heart  be  always 
devoted  to  virtue,  truth  and  contentment. 
Let  ray  mind  be  always  devoted  to  you." 

30.— 31.  (The  diety  replied),  *'0  B  rah - 
mana,all  this  will  happen  to  you  through  my 
favour.  A  Yoga  will  be  manifest  in  you. 
Through  its  power  you  will  perform  a  great 
act  fpr  the  dwellers  of  heaven  as  also  for  the 
three  worlds.  A  great  Asura,  named  Dhan- 
du,  is  now  undergoing  sex'ere  austerities  in 
order  to  destroy  the  world.  Hear  who  will 
kill  him.  O  child,  a  mighty  and  invincible 
king  of  the  race  of  Ikshwaku,     ^'^ 

33.  Known  by  the  name  of  Vrlhadashwa, 
will  be  the  ruler  over  earth.  His  son  will 
be  very  illustrious,  self-controlled  and  holy  ; 
he  will  be  known  by  the  name  of  Kuvalaswa. 

34.  O  foremost  of  Brahmanas,  that  bcU 
of  kings  will  be  endued  with  Voga  power 
derived  from  me.  Commanded  by  you  he  will 
be  the  slayer  of  Dhandu."  Having  said  this 
to  that  Brahmana  Vishnu  disappeared. 

Thus  inds  tvtm  hundredth  chapter,  ihg 
history  pf  Dhandumara  in  the  Markandeja 
Samashya  0/ the  Vana  Parva, 


CHAPTER    CCI. 

(MARKANDEYA  SAM  AS  Y  A  PARVA) 

— Continued, 

Harkandeya  said :— 

1.  O  king,  when  Ikshwaku  died,  the 
greatly  virtuous  Sarada,  becoming  the 
king  of  Ajodhya,  began  to  rule  over  this 
earth. 

2.  Sarada  had  a  powerful  son,  named 
Kukutstha.  Kukutstha  had  a  son  named 
Anenas.    Anen^  had  a  son  named  Frith u. 

3.  Prittiu  had  a  son  named  Vishwagosha, 
and  Vishwagosha  begot  a  son,  named  Adri. 
Adri  had  a  son  called  Yavanashwa,  and 
Yuvanashwa  begot  Saravastha. 

4.  From  this  Sarvastha,  the  city  called 
Sarvasthi  was  founded.  The  son  of 
Sarvaistha'was  the  greatly    powerful  Vriha* 

[  dashwa^  the  son  of  Vrihadashwa  was  known 


YANA    PARVA. 


303 


by  the  nnme  Kuvalashwa  ;  Kuvalashwa  had 
twenty  one  thousand  sons. 

5.  All  these  sons  were  powerful,  and 
fierce,  but  they  were  learned.  Kuvalashwa 
became  superior  to  his  father  in  all  qualifi- 
cations. 

7.  O  great  king-,  in  due  time  his  father 
Vrihadashwa  installed  that  foremost  of 
heroes  and  virtuous  men,  Kuvalashwa,  on 
the  throne. 

8.  Having  thus  made  over  the  royal 
dignity  to  his  son,  that  ruler  of  earth,  that 
chastiser  of  foes  and  the  greatly  intelligent 
Vrihadashwa  retired  into  a  forest  to  perform 
asceticism. 

9.  O  ruler  of  men,  O  king,  when  the 
royal  sage  Vrihadashwa  was  about  to  go 
away  into  the  forest,  that  best  of  Brahmanas, 
Utanka,  heard  of  it. 

10.  The  greatly  effulgent  and  the  high- 
souled  Utanka  came  to  that  foremost  of  all 
wielder  of  arms,  that  best  of  men,  (Vriha 
dashwa)  and  asked  him  not  to  do  it. 

XTtanka'said  :— 

11.  O  king,  your  duty  is  to  protect  men. 
You  should  perform  your  that  duty.  Let 
us  be  freed  from  all  anxieties  through  your 
favour. 

12.  O  king,  the  earth,  being  protected 
by  your  august  self,  will  be  freed  from  all 
anxieties.  Therefore  you  should  not  retire 
into  the  forest. 

13.  Great  merit  is  the  fruit  of  protecting 
men  in  this  worlds  Such  merit  can  never  be 
acquired  in  a  forest.  Therefore,  let  not 
your  heart  have  such  an  inclination. 

14.  O  king  of  kings,  such  a  (great)  merit 
is  not  seen  in  anything  else  as  it  is  seen  in 
the  protection  of  men  as  done  by  the  royal 
sages  in  the  days  of  yore. 

15.  O  ruler  of  earth,  the  subjects  should 
(always)  be  protected  by  the  kings ;  you 
should  therefore  protect  your  people.  I  snail 
not  be  able  to  perform  asceticism  in  peace. 

16.  Near  my  hermitage  there  is  a  large 
desert, — a  sea  of  sand, — ^known  by  the  name 
of  Ujjalaka.  It  occupies  a  level  country,  and 
it  has  no  water. 

17.  It  extends  many  Yoyamas  in  length 
and  breadth.  There  lives  a  fearful  and 
g«^atly  powerful  Danava  chief. 

-  18.  He  is  the  fearful  son  of  Madhukai- 
*ava,  and  his  name  is  Dhanda.  O  king,  thb 
immeasurably  powerful  one  lives  under- 
neath the  ground. 

^9- ,  O  great  king,  kill  him  and  then 
•^ire  into   tiie   forest.      He  is  now  engaged 


in    the   severest  penances  with  the  intention 
of  destroying  the  world  and 

20.  As  well  as  the  celestials.  O  king, 
he  has  become  incapable  of  being  killed  by 
the  celestials,  the  Daityas,  the  Rakshahas, 

21.  The  Nagas,  the  Yakshas,  and  the 
Gandharvas  for  his  obtaining,  O  king,  a 
boon  from  the  Grandsire  of  all  creatures. 

22.  Kill  him  and  be  blessed.  Let  not 
your  heart  be  led  away  to  any  other  course. 
By  killing  him  you  will  certainly  achieve  a 
great  thing,  and  also  eternal  and  undying 
fame. 

23. — 26.  O  king,  when  at  the  end  of 
every  vear  that  wicked  Asura,  lying  covered 
with  sands,  wakes  up  and  begins  to  breathe, 
then  the  whole  earth  with  her  mountains, 
forests,  and  woods  begins  to  tremble.  His 
breath  raises  up  clouds  of  sands  and  covers 
the  very  sun.  For  seven  days  continually 
the  earth  trembles,  and  sparks  and  flames  of 
fire  mixed  with  smoke  spread  all  over  the 
ground.  For  all  this,  O  king,  I  cannot  en- 
joy peace  in  my  hermitage.  O  king  of 
kings,  kill  him  therefore  for  the  good  of  the 
world. 

27.  When  this  Asura  will  be  killed,  the 
three  worlds  will  be  in  peace  and  happiness. 
My  opinion  is  that  you  are  quite  competent 
to  kill  him. 

28.  Your  energy  will  be  increased  by 
that  of  Vishnu,  the  ruler  of  earth.  A  boon 
was  granted  by  Vishnu  in  the  days  of  yore. 

29.  Namely  that  he  who  will  kill  th's 
fearful  and  great  Asura  would  be  pervaded 
by  the  matchless  energy  of  Vishnu  himself. 

30.  O  king  of  kings,  bearing  that 
(Vishnu)  energy  which  is  hardly  to  be  borne 
by  any  other  on  earth,  kill  this  Daitya  of 
fearful  power. 

31.  The  greatly  powerful  Dhandu,  O 
ruler  of  earth,  is  incapable  of  being  killed  by 
any  other  man,  even  if  that  man  tries  for 
one  hundred  years  to  kill  him. 

Thus  ends  the  two  hundred  and  first 
chapter t  the  history  of  Dhandumara  in 
the  Markandeya  ^amasya  of  the  Vaua 
Parva, 


CHAPTER  ecu. 

(MARKANDEYA  SAMASYA  PRAVA) 

-^Continued, 

Markandeya  said:— 

I.  Having  been  thus  addressed  by 
Utanka,  O  foremost  of  the  Kurus,  that 
invincible  royal  sage  spoke  thus  to  Utanka 
with  joined  hands. 


304 


MAIIABHARATA. 


2.  "  O  Brahmana,  your  this  visit  will  not 
be  in  vain.  O  holy  one,  my  this  son, 
known  by  the  name  of  Kuvalaswa, 

3.  Is  both  active  and  steady  ;  and  he  is 
also  matchless  in  prowess  on  earth.  He 
will  certainly  accomplish  that  which  is  pleas- 
ing to  you, 

4.  Surrounded  by  his  brave  sons  all  of 
whom  possess  arms  like  maces.  O  Brah- 
mana, give  me  leave  to  depart,  for  I  have 
now  abandoned  all  weapons.'' 

5. — 6.  Having  been  thus  addressed  by 
him,  that  immeasurablvi  effulgent  Rishi 
said,  ''So  be  it."  And  the  royal  sage,  after 
ordering  his  son  to  obey  the  command  of 
the  high-souled  Utanka,  retired  into  an 
excellent  forest. 

Tudhisthira  said:— 

O  exalted  one,  O  great  ascetic,  who  was 
this  greatly  powerful  Daitya  7 

7.  Whose  son  and  whose  grandson  was 
he  ?  I  desire  to  know  all  this.  O  great 
ascetic,  I  never  heard  of  this  greatly  power- 
ful Daitya. 

8.  O  exalted  Rishi,  O  greatly  wise  one. 
O  gfreat  ascetic,  1  desire  to  snow  all  this  in 
detail  with  all  its  true  particulars. 

Harkandeya  said  :— 

9.  O  king,  O  ruler  of  men,  O  greatly 
wise  one,  hear  all  this  as  I  narrate  it  in  de- 
tail with  all  its  true  purticulars. 

ID.  O  best  of  the  Bharata  race^  when 
the  world  became  one  great  ocean  and 
all  mobile  and  immobile  creatur6s  were 
killed, 

11.  He  who  is  the  source  and  creator  of 
the  universe,  the  eternal  and  undeteriorating 
Vishnu,  whom  the  Rishis  endued  with 
ascetic  success  call  the  lord  of  all  the 
worlds, 

12.  That  being  of  great  sanctitv,  then  lay 
in  Yoga  sleep  on  the  wide  hood  of  the  snake 
Sesha  of  immeasurable  energy. 

13.  The  creator  of  the  universe,  the 
greatly  blessed  one,  the  exalted  and  unde- 
teriorating Hari,lay  on  the  hood  of  the  snake 
encircling  the  whole  world. 

14.  When  he  (thus)  lay  asleep,  a  lotus  as 
beautiful  and  effulgent  as  the  sun  sprang 
from  his  navel.  From  that  sun-like  effulgent 
lotus  sprang  the  Grandsirei 

15 — 16.  That  lord  of  the  worlds,  Bramha, 
who  is  the  four  Vedas,  who  has  four  forms 
and  four  faces,  and  who  possesses  great 
strength  and  prowess.  Once  upon  a  time 
the  two  greatly  powerful  Danavas, 


17. — 19.  Madhu  and  Kaitava  saw  the 
lord  Hari  of  great  effulgence  adorned  with 
a  crown  and  the  Kaustava  gem  and  dad  in 
purple  silk  robe,  lying  stretched  for  many 
Voyanas  on  that  excellent  celestial  bed 
furnished  by  the  hood  of  the  snake  which 
itself  lay  extended  far  and  wide  blazing  in 
its  own  beauty  and  lustre  which  resembled 
like  one  thousand  suns  concentrated  in  one 
mass. 

20.  Madhu  and  Kaitava  became  lirreatly 
astonished  on  seeing  the  lotus-eyed  Grand- 
sire  sitting  on  the  lotus. 

21. — 22.  They  then  began  to  terrify 
Brahma  of  immeasurable  prowss.  The 
illustrious  Brahma, frightened  by  them, began 
to  tremble  on  his  seat.  At  his  trembling, 
the  stalk  of  the  lotus  began  to  tremble,  and 
thus  Keshava  awoke,  and  he  saw  those  two 
greatly  effulgent  Danavas. 

23.  Seeing  them,  the  deity  said  to  them, 
"O  mighty  heroes,be  welcome.  I  am  grati- 
fied with  you.  I  shall  therefore  give  you 
some  excellent  boons." 

24.  O  great  king,  those  two  greatly 
proud  and  powerful  Danavas  then  laughirtg- 
ly  replied  to  Hrishikesha,  that  slayer  of 
Madhu, 

25.  **  O  deity,  O  foremost  of  the  celes- 
tials, ask  some  boons  from  us.  We  are 
inclined  to  grant  you  some  boons  that  you 
think  proper. 

The  Deity  said  :— 

26. — 27.  I  shall  accept  a  boon  from  you. 
There  is  a  boon  which  I  desire  (to  have  from 
you).  Both  of  you  are  indeed  endued  with 
very  great  prowess.  There  b  none  equal  to 
you  (on  earth)  O  heroes  of  matchless 
prowess,  allow  yourselves  to  be  killed  by  me. 
This  is  what  I  desire  to  do  for  the  good  of 
the  world. 

tfadhu  Kaitava  said  :— 

28.  O  foremost  of  Purushas,  we  ha^e 
never  before  spoken  an  untruth, — not  even 
in  ]oke,-=-what  to  speak  of  the  other  occa- 
sions 7  Know  that  we  are  always  firm  in 
truth  and  morality. 

29.  There  is  none  equal  to  us  in  strength, 
in  appearence,  in  beauty,  in  virtue,  in 
asceticism,  in  charity,  in  conduct,  in  good- 
ness and  in  self-control. 

30.  O  Keshava, a  great  danger  has  over- 
taken us.  Therefore  do  what  you  aay. 
None  can  prevail  over  Time. 

3t.  O  deity,  O  lord,  O  foremost  of  all 
the  celestials,  tliere  is  one  thing,  however, 
which  we  want  to  be  done  by  you«  You 
roust  kill  us  at  a  place  which  is  absolutely 
uncovered. 


VAN  A  PARVA. 


3<^5 


32.  O  exalted  one,  O  deity,  O  divine 
being,  we  desire  to  become  your  sons. 
Know  this  is  the  boon  li)at  we  desire  to  get 
from  you. 

33.  Let  not  that  which  you  spoke  first 
be  false. 

The  Diety  said:— 

Be  it  so.  I  shall  do  as  you  desire. 
Every  thing  will  happen  as  you  wish. 

Markandeya  said  :— 

34.  Then  Govinda  (Vishnu)  reflected  ; 
but  he  could  not  find  any  uncovered  place. 
When  the  slayer  of  Madhu  could  not  find 
such  a  place,  either  in  heaven  or  on  earth, 

35.  That  foremost  of  the  celestials  then 
saw  his  thighs  absolutely  uncovered.  And 
there,  O  king,  the  slayer  of  Madhu,  cut  off 
the  heads  of  Madhu  and  Kaitava  with  his 
sharp  discus. 

Thus  ends  the  two  hundred  and  second 
chapter t  the  history  of  Madhu  Kaitava,  in 
the  Markandeya  Samasya  of  the  Vana 
Prava. 


CHAPTER    CCIII. 

(MARKANDEYA  SAMASYA  PARVA) 

^-Continned. 

Markandeya  said:— 

1.  O  ereat  monarch,  they  (Madhu  and 
Kaitava)  had  a  son,  Dhandhu  by  name,  who 
was  most  illustrious,  and  possessed  of 
immense  power  and  energy  ;  and  who  also 
observed  severe  asceticbm. 

2.  He  remained  for  a  time,  standfng  on 
one  leg  ;  and  becamo  lean  as  the  skeleton. 
Much  pleased  Brahma  granted  him  a 
boon,  whkh  he  asked  of  the  Lord  in  the 
folk)wing  way : 

3.  "  Such  a  boon  is  asked  by  me,  as  will 
render  me  incapable  of  being  killed  by 
either  the  celestials,  the  Danavas  the 
Yakshas,  or  by  the  snakes,  Gandharvas, 
or  Rakshasas.' 

4»  The  grandsire  answered  him,  saying 
^-So  be  it,  and  do  you  go  away.  Having 
been  llnis  addressed,  he  touched  his  feet  by 
his  head,  and  went  away. 

5*  The  most  courageous  and  energetk: 
Dhandhu,  too,  speedily  advanced  to  Vishnu, 
after  gaining  this  boon,  and  also  recollect- 
ing the  murder  of  his  father  (by  that  god.) 

6.  The  unconquerable  Dhandhu  at  first 
defeated  all  the  celestials  as  well  as  the 
Gandharvas ;  and  then  he  began  to    cruelly 

39 


oppress  the  other  cele&cials  with  Vishnu  at 
their  head. 

7.  O  foremost  of  the  Bhorata  race,  that 
wicked-minded  one  came  to  a  country 
where  there  was  an  ocean  of  sands,  known 
by  the  name  of  Uljjalaka. 

8.  O  illustrious  one,  he,  lying  in  an 
under-ground  cave  excavated  in  the  bed  of 
sands,  greatly  harassed  the  asylum  of 
Utanka. 

9.  The  fearfully  powerful  son  of  Madhu 
and  Kaitabha,  Dhandhu,  laid  himself 
there  (m  that  cave),  performing  severe 
religious  austerities,  with  a  view  to  destroy 
the  three  worlds. 

10— II.  While,  at  this  time,  he  was 
taking  his  breath,  resting  very  close  to  the 
asylum  of  the  Utanka,  who  was  like  the 
fire  in  effulgence,  then  O  ruler  of  the  earth, 
O  foremost  of  the  Bharata  race,  th«  great 
king  Kubalashwa  departed  to  that  country 
with  the  Brahmanas,  Utanka,  and  all  his 
sons. 

12.  The  repressor  of  enemies,  the  ruler  of 
men,  Kubulashwa  was  accompanied  by  the 
most  powerful  sons,  who  were  twenty-one 
thousand  in  number. 

13.  Thereupon  at  the  injunction  of 
Utanka,  the  omnipotent  Lord  Vishnu, 
imparted  to  him  his  own  energy,  with  the 
object  of  doing  good  to  the  three  worlds. 

14.  When  the  hanghiy  one  was  gone 
away,  a  loud  noise  was  heard  \n  the  heaven, 
uttering  the  words— 'this  invincible  hero 
will  this  day  be  the  slayer  of  Dhandhu.* 

16.  The  celestials  showered  heaven- 
grown  flowers  upon  him  from  the  sky ;  as 
also  the  divine  kettle-drums  played  sponU- 
neously  without  cessation. 

16.  While  that  intelligent  one  was  pro- 
ceeding onwards,  cool  breezes  began  to  blow 
and  showers  were  poured  forth  by  the  chief 
of  the  gods,  making  the  earth  free  from 
dusts. 

17.  O  Yudhislhira,  the  cars  of  the  gods 
were  seen  on  the  sky  just  when  the  great 
Asura,  Dhandhu,  was  below  the    heaven. 

18.  Propelled  by  curiosity  the  celestials 
with  the  Gandharvas,  as  well  as  the  great 
sages,  beheld  from  heaven  the  combert 
between  Kubalashwa  and  Dhundo. 

19.  O  son  of  the  Kuru  race,  thereupon 
that  ruler  of  men,  supplied  with  the  energy 
of  Narayana  went  speadily  in  all  directions 
with  all  of  his  sons. 

20—23.    Then  the  ruler   of    the    earth 
Kubalashwa.  excavated  that  sea  of    sands ' 
and  while  the  sons  of  Kubalashwa  were  dig- 
ging that  sea,  they  found  out,    after    seven 


3o6 


MAIIABAIIRATA. 


days,  thfe  greatly  powerful  Dhandhu.  O 
foremost  of  the  Bharata  race,  the  monstrous 
body  of  that  hero  lay  in  the  interior  of 
(hose  sands,  and  shone  as  the  sun  in 
splendour.  Thereupon  O  great  monarch, 
Dhundhu  lay  asleep,  occupying  the  whole 
of  the  western  point  of  the  horizn  ; 
and  he  looked  effulgent  like  the  aH-dcslro>'- 
ing  fire,  entirely  surrounded  as  he  was  by 
all  the  sons  of  Kubalashwa. 

24.  He  was  also  assaulted  with  the  sharp 
arrows,  the  maces,  and  clubs,  as  well  as 
with  the  axes,  iron  spikes,  shafts  and  sharp 
and  bright  swords. 

25.  Having  been  thus  wounded,  the 
greatly  powerful  one  rose  up  in  anger  ;  and 
swallowed  up  all  the  various  sorts  of  weapons 
in  great  excitement. 

26.  Thereupon  he  vomitted  from  his 
mouth  the  fire,  that  was  like  the  Sambar- 
taka  (appearing  at  the  end  of  the  Yopa)  ; 
and  he  burnt  the  sons  of  the  king  by  these 
his  own  flames. 

27 — 29.  Surrounding  the  three  worlds 
with  the  fire  emitted  from  his  mouth,  tl>e 
wrathful  one  seemed  in  a  moment  to  be  a 
miracle  like  Lord  Kapila  of  old,  who  con- 
sumed the  sons  of  Sagara  (by  the  fire  of 
his  wrath).  O  foremost  of  the  Bharata  race, 
after  the  sons  were  thus  consumed  by  the 
fire  of  wrath,  the  ruler  of  earth,  Kubalashwa, 
endued  with  great  energy,  approaclied  that 
high-souled  one  (Asura).  who,  now  awake, 
was  like  a  second  Kumvakarna. 

30.  O  ^reat  king,  a  current  of  wate*^ 
flowed  copiously  from  the  body  of  the 
monarch,  who  now  extinguished  those 
flames,  O  king,  by  that  stream  of  water, 

31 — 34.  Endued  with  the  y«ga  prowess,  he 
extinguished  the  fire  by  the  stream  of  water 
(flowmg  from  his  body ;  and,  O  best  of 
kines,  he  then  repressed  the  evil-spirited 
Daitya  by  the  weapon,  called  Brahma,  with 
the  object  of  benefiting  the  three  words.  O 
best  of  the  Bharata  race,  thus  having  been 
repressed  by  that  weapon  the  great  Asura, 
who  was  the  enemy  of  the  gods,  as  well  as 
th«  chastiser  of  all  foes,  the  sage>|ike  king, 
Kubalashwa  became  a  second  chief  of  the 
three  worlds  ;  and  from  that  day  the  lofty- 
minded  king  Kubalashwa  became  known 
by  the  name  of  Dhundhumara,  and  was 
thought  to  be  unconquerable  on  account  of 
his  slaying  Dhundhu.  Thereupon  all  the 
celestials  as  well  as  the  great  sages  became 
highly  gratified  with  him. 

35.  Having  been  solicited  by  them 
to  take  a  boon  from  them,  he  folded  his 
hands  and  bowed  down  to  them  ;  and,  O 
king,  being  highly  delighted,  he  addressed 
them,  saying ; — 


36.  'Grnnt  me  the  boon  that  I  may  give 
wealth  to  I'le  best  of  the  Brahmanas  ;  and 
that  !  may  be  unconquerable  in  respect  to 
all  enemies  ;  and  I  may  have  friendship  with 
Vishnu  ;  and  that  I  may  not  entertain  any 
animosity  against  any  body  ;  and 

37 — 3S.  That  I  may  have  heart  always 
turned  towards  virtue  }  and  also  that  I  may 
have  an  everlasting  abode  in  Jieaven.' 
Thereupon  the  celestials,  with  the  sages  and 
Gandharvas,  as  also  with  the  inieilii^ent 
'Utanka,. highly  gratified,  said  to  the  king — 
so  be  it,  O  monarch,'  then  they  also  saluted 
him  with  various  other  blessings. 

39.  The  celestials  as  well  as  the  great 
sages  departed  to  their  respective  resi- 
deiTces.  O  Yudhisthira,  then  the  kiiijj 
(Kubalashwa)  h;Ki  still  three  sons  left. 

40 — ^41.  O  descendant  of  the  Bhnr.it  i 
race,  they  (the  sons)  were  called  Drirasliwa, 
Kapilashwa,  and  Chandrasha,  from  whom, 
O  king,  has  sprung  the  line  of  greatly 
powerful  kings  belonging  to  that  most  illus- 
trious race  of  Ikshaku.  O  blesst^l  one,  O 
the  most  excellent,  thus  was  slain  by  Kuba- 
lashwa 

42.  The  great  Daitya,  Dhundhu,  the 
son  of  Madnu  and  Kaitava.  Tlie  king 
Kubalashwa,  too,  cnine  to  be  known   by  tlie 

I  name  of  Dhundhumara. 

43.  By  his  assuming  this  appellation,  he 
really  became,  from  that  time  forward,  one 
of  innumerable  virtues.     Now   I    have  re- 
lated to  you  the  whole  account,  which  yo 
asked  me. 

44.  By  this  act  of  his  (Kubalshwa's)  the 
story  of  Dhundhu's  death  has  become 
famous  ;  for  it  has  been  associated  with 
the  glory  of  Vbhnu. 

45.  The  person,  who  listens  to  this  histroy 
becomes  virtuous;  and  also  father  of 
children ;  and  listening  to  tt  on  the  holy 
days,  he  becomes  blessed  with  longtvitv,  and 
and  good  fortune.  Becoming  delivered 
from  all  diseases,  he  even  gets  no  fear  d 
indisposition. 

TTius  ends  the  two  kttndred  and  third 
chapter,  the  story  of  Dhundhumara,  in  the 
Markandeya  Samasya  of  the  Vana  Parvm. 


CHAPTER     C.CIV. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

Vaishampayana  said  :— 

I .  O  best  of  the  Bharata  race,  thereupon 
king  Yudhisthira  asked  the  most  enlight* 
ened  Markandeya  a  question  that  is  loo 
difficult  to  be  understood. 


VANA    PARVA. 


307 


3.  O  thou  that  art  possessed  of  great 
energy,  I  desire  to  listen  to  the  best  account 
of  a  woman's  g^realness.  O  Brahmana, 
you  relate  to  me  in  detail  the  principles  of 
pure  morality. 

3.  O  Brahmanical  sages,  O  foremost  of 
rnen,  the  sun,  the  moon,  the  earth,  and  the 
fire  look  like  the  dieties  in  their  em- 
bodied forms. 

4.  O  holy  one,  O  excellent  one,  O  des- 
cendant of  &e  Vrigu  race,  the  father,  the 
mother,  and  the  preceptor — these  and  others, 
as  ordained  by  the  celestials,  also  appear  as 
dieties. 

5.  All  venerable  persons  are  to  be  res- 
pected, as  also  the  women  who  are  devoted 
to  one  husband.  The  service,  that  chaste 
women  offer  to  their  husbands,  seems  to  me 
to  be  very  difficult. 

6 — 8.  O  lord,  it  behoves  you  to  relate  to 
us  the  excellency  of  chaste  women,  who,  O 
blamele<(s  oue,  putting  a  check  upon  all  their 
senses,  and  even  restraining  their  minds, 
always  think  their  husbands  as  gods.  O 
holy  one,  O  lord,  O  Brahmana,  the  worship 
that  sons  offer  to  their  fathers  and  mothers, 
and  also  what  wives  render  to  their  hus- 
bands, appears  to  me  to  be  fraught  with 
difficulty.  In  fact,  I  do  not  find  any- 
thing more  difficult  than  the  duties  of 
chaste  women  (to  their  husbands). 

9.  O  Brahman,  what  the  wives  of  good 
behaviours  perform  carefully  (in  respect  to 
their  husbands),  and  also  what  the  sons  do 
to  their  father  and  mother,  are  indeed, 
highly  difficult. 

10.  To  those  women  who  arc  attached 
10  one  lord  ;  and  those  who  speak  the  truth  ; 
and  those  who  conceive  in  their  womb  a 
chikl    for  full   ten   months  ; 

11.  And  to  those  women  also  who  in 
due  time  are  subject  to  great  troubles,  and 
suffer  extraordinary  pains,  what  is  more 
wonderful  than  these  7 

12.  O  worshipful  one,  women  give  birth 
to  their  children  with  great  pain  to  them- 
selves; and,  O  foremost  of  the  Brahmanas. 
they  bring  them  up  with  great  affection. 

13.  That  the  persons,  who  are  desirous 
of  doing  evils  to  others,  and  who  are  always 
engaged  in  cruel  deeds,  discharge  their 
duties,  b,  in  my  opinion,  highly  difficulL 

14.  O  twice-born  one,  relate  to  me  the 
detailed  account  of  the  virtue  of  the 
Kshatrva  race.  O  Brahmana,  the  acquisi- 
tion of  virtue  becomes  very  difficult  for 
the  lofty-minded  ones,  for  they  have  to 
perform  certain  cruel  deeds  On  obedience  to 
their  racial  duties.) 


15-  O  worshipful  one,  O  ihou  that  dost 
know  answers  to  all  questions,  I  desire  to 
listen  to  the  answers  that  you  will  relate ; 
for,  O  foremost  of  the  Vrigu  race,  O  thou 
of  excellent   vows,  I  always  worship  you. 

Markandeya  said  :— 

16.  O  the  best  of  the  Bharata  race, 
I  will  relate  to  you  in  detail  the  whole 
history  of  your  question,  although  it  is  too 
difficult  to  state;  you  listen  to  me,  as  I  tell 
you. 

17.  Some  consider  the  mother  to  be 
superior,  and  some  again  consider  the 
failier  as  such.  The  mother,  however,  per- 
forms the  most  difficult  thing;  for  she 
propagates  the  species. 

1 8-  The  fathers,  too,  by  observing  severe 
asceticism,  by  the  adorations  of  the  celes- 
tials, and  by  chinting  their  praises,  by 
undergoing  the  rigour  of  heat  and  cold, 
by  repeatmg  incantations,  and  also  by 
other  expedients  desire  to  possess  children. 

19.  O  hero,  thus  having  obtained  a 
child  after  having  recourse  to  these  painful 
expedients, — a  child  which  is  difficult  of 
attainment,  they  always  think  what  the 
child  would  do  in  the  future. 

20.  O  descendant  of  the  Bharata  race, 
both  the  father  and  the  mother  aspire  that 
the  son  is  possessed  of  fame  and  celebra- 
tion, wealth  and  subjects,  as  also  virtue. 

20—21.  O  best  of  kings,  the  son  who 
satisfies  these  aspirations  of  the  parents,  is 
considered  to  be  virtuous.  The  son,  whose 
father  and  mother  are  always  satisfied  with 
him,  establishes  everlastmg  reputation  and 
virtue  both  in  this  world  and  the  next. 
She  needs  no  sacrifices,  nor  she  is  required 
to  perform  Sradh,  or  to  observe  abstinance, 

23 — 24.  When  the  wife  offers  all  her 
services  to  her  husband.  In  fact,  thereby  he 
alone  obtains  heaven.  O  king,  O  Yudhis- 
thira,  remembering  this  fact,  listen  to  the 
viftueof  chaste  women  with  as  much  at- 
tention as  possible. 

Thus  ends  the  two  hundred  and  fourth 
chapter,  the  history  of  chaste  nomen,  in 
the  Markandeya  Samasya  of  the  Vana 
Parva, 


CHAPTER  CCV. 

(MARKENDEYA  SAMASYA  PARVA) 

— Continued. 

JEarkandeya  8aid:— 

I.    O  descendant  of  the   Bharata   race, 
there  was  a  high  class  3rahmana,  known 


308 


MAIIABHARATA 


by  tbe  name  of  Kunshikaj  who  was  a 
student  oC  the  Vedas,  and  was  rich  y^ah 
the  wealth  of  devotion,  himself  a  great  de- 
votee and  possessed  of  virtuous  behaviour. 

2.  That  foremost  of  the  Brahmanas  had 
finished  the  studv  of  the  Vedas  with  the 
Angas  and  the  l/panishadhas.  On  a  cer- 
tain day,  he  was  reciting  the  Vedas,  seated 
on  the  root  of  a  tree. 

3.  On  that  occasion  there  sat  on  the 
top  of  the  tree  a  female  crane,  which  at  the 
time  voided  excrement  on  the  body  of  the 
Brahmana. 

4.  Thereupon  the  twice-born  one,  who 
was  greatly  enraged,  beholding  the  female 
crane,  intended  to  do  her  an  injury.  The 
crane  was  looked  by  him,  when  he  became 
insensible  with  great  rage. 

5.  Having  been  injured  by  the  Brah- 
mana, the  crane  fell  down  upon  the 
ground ;  find  as  she  fell,  the  Brahmana, 
seeing  her  insensible  and  lifeless, 

6.  Became  oppressed  with  compassion, 
and  lamented  for  her,  saying, — *  1  liave 
committed  a  crime  forced  by  passion  and 
anger.' 

Markandeya  said:-- 

7.  Having  uttered  these  words  several 
times,  the  educated  Brahmana  entered  a 
village  for  alms,  and  O  foremost  of  the 
Bharata  race,  after  having  gone  round  the 
sacred  families  in  the  village, 

8.  He,  at  last,  entered  a  house  where 
he  used  to  come  before.  There  he  asked 
by  saying — Give,  Thereupon  he  was 
answered  by  a  female,  saying, — wait, 

9.  While  the  matron  was  cleansing  the 
vessel  for  giving  the  alms,  then,  O  monarch 
oppressed  with  great  hunger, 

10.  Her  husband,  O  foremost  of  the 
Bharata  race,  entered  the  house  all  on  a 
sudden.  The  chaste  house-wife,  seeing  her 
husband  and  neglecting  that  Brahmana, 

II — 12.  Gave  to  her  husband  water  for 
rjficing  the  feet  and  mouth,  as  also  a  seat. 
Then  the  black-eyed  matron  served  her 
husband  with  sweet  food  and  drink,  and 
stood  by  his  side,  as  if  to  attend  to  all  what 
he  would  want.  O  Yudhisthira,  that  lady, 
devoted  to  her  husband,  daily  ate  the 
remnants  of  her  husband's  dish. 

13.  That  lady,  alwa^'s  pursuing  the 
thoughts  of  her  husband,  regarded  the 
husband,  as  a  celestial ;  and  either  in  ac« 
tion,  thought,  or  speech,  she  never  consi- 
dered her  husband  otherwise. 

14.  Her  thoughts  all  turned  towards  her 
husband  ;  and  she  was  always  engaged  in 
serving  her   lord.    She  was  virtuous,  and 


was  skilful  in   good  behaviours  ;  and  also 
was  ever  beneficent  to  her  relatives. 

15 — J 7'  She  was  always  attentive  to 
what  was  beneficial  to  her  husband,  and 
with  her  controlled  passions  she  daily  at- 
tended to  the  service  of  the  gods,  the 
guests,  the  mother-in-law,  the  ?ather-in- 
law,  and  the  servants.  Whilst  thus  en- 
gaged in  the  service  of  her  husband,  she 
of  beautiful  eyes  saw  the  Brahmana,  who 
was  still  waiting  for  alms.  Remembering 
this  she  was  ashamed.  Then,  O  foremost 
of  the  Bharata  race,  that  chaste  and 
famous  lady  went  away  to  give  alms  to 
the  Brahmanas. 

The  Brahmana  said  :— 

18.  O  the  most  excellent  of  women, 
what  was  this,  that  you  requested  me  to 
wait  and  that  you  have  not  dismissed  me  7 

Markandeya  said:— 

19.  O  foremost  of  individuals,  seeing 
that  Brahmana  greatly  enraged  and  efful- 
gent in  energy,  the  chaste  lady  addressed 
him  in  friendly  expressions. 

The  woman  said  :— 

20.  O  learned  one,  it  behoves  you  to 
grant  me  forgiveness.  My  husband  is 
my  chief  god.  He  was  very  hungry  and 
fatigued.     Finding  him  thus,  I  served  him. 

Brahmana  said:— 

21.  The  Brahmanas  are  not  r^arded 
by  you  to   be   superior,  rather    30U     sup- 

Fosed  your    lord    to    be    superior    to    all. 
.iving  a  domestic  life  you  disrespect  the 
Brahmanas. 

22.  Not  to  mention  the  men  on  earth, 
even  lodra  bows  down  to  them.  O  proud 
one,  do  you  not  know,  or  have  you  not  heard 
from  old  men  that 

23.  Really  the  Brahmanas  are  like  fire, 
and  even  can  bum  the  whele  earth. 

The  woman  said  :— 

O  sage-like  Brahmana,  O  thou  who  art 
possessed  of  the  wealth  of  asceticism,  do 
not  consider  that  1  am  the  female  crane. 

24.  Wrathful  as  you  are,  what  will  you 
do  to  me  by  this  yonr  wrathful  look?  Real- 
ly I  never  disrespect  the  Brahmanas,  who 
are  like  the  celestials  themselves,  possessed 
of  great  energy. 

25.  O  Brahmana,  O  sinless  one,  you 
should  forgive  this  fault  of  mine.  I  know 
theenei^yof  the  Brahmanas,  as  also  the 
superior  positbn  of  those  who  are  possess- 
ed  of  great  intelligence. 


VANA    PARVA, 


309 


ft6.     By  their  wrath  the  ocean  was   made 
brackish   and   undrinkable.      (I    know   also 
the  energy  of)  the  sages,  blazing   with  asce- 
ticism i  and  who  are  possessed  of  restrained 
souls. 

27.  The  fire  of  their  wrath  has  not  been 
appeased  us  yet  in  the  woods  Dandaka. 
Owing  to  his  disregard  of  the  Brahmanas, 
the  evil-minded  Vatapi, 

28.  The  crooked,  but  great,  Asura, 
having  advanced  to  the  sage,  Agasthya,  was 
digested  by  him.  Thus  the  superior  energy 
of  the  high-souled  Brahmanas  has  been 
heard. 

29.  O  Brahmana,  the  high-souled  ones 
possess  immense  wrath,  as  also  a  good  deal 
of  forgiveness.  O  Brahmana,  O  sinless  one, 
it  behoves  you  to  grant  me  forgiveness  in 
this  matter  of  my  transgression. 

30.  O  regenerate  one,  the  merit,  that  is 
derived  from  the  worship  of  my  husband,  is 
liked  by  me.  Of  all  the  gods,  my  husband 
b  my  highest!  diety. 

31.  O  the  most  excellent  of  the  Brah- 
manas, I  cultivate  that  special  virtue  vi^., 
the  serving  of  my  husband  as  the  highest 
god.  O  Brahmana,  you  observe  what 
results  from  the  worship  of  one's  hus- 
band. 

32.  It  is  known  to  me  that  the  female 
crane  was  consumed  by  yoii  with  your  wrath. 
But,  O  best  of  the  Brahmanas,  the  wrath  of 
persons,  that  resides  in  their  body,  is  their 
mortal  enemy, 

33-  The  gods  know  him  to  be  a  Brah- 
mana, who  forsakes  his  wrath  and  spiritual 
ignorance  ;  and  who  also  speaks  the  truth 
here,  and  comforts  the  preceptor. 

34.  The  gods  know  him  to  be  a  Brah- 
mana, who  having  himself  injured,  never  in- 
jures others  ;  and  who,  again,  possesses 
passions  all  controlled ;  and  who  is  holy, 
virtuous,  and  ever  devoted  to  the  studies 
of  the  Vedas). 

35»  The  eods  know  him  to  be  a  Brah- 
mana, who  has  a  control  over  the  wrath 
and  desires ;  and  who,  again,  acquainted 
with  virtue  and  possessed  of  energy,  con- 
siders man  to  be  equal  to  him. 

36*  The  gods  know  him  to  be  a  Brah- 
mana, who  is  conversant  with  all  systems  of 
"^"gion  ;  and  who  himself  studies  and  tea- 
ches others  ;  and  who,  again,  performs  sa- 
crifices himself,  and  presides  at  the  sacrifi- 
ces performed  by  others. 

37»  The  gods  know  him  to  be  a  Brah- 
mana, who  gives  away  according  to  his 
means:  and  who— that  foremost  of  the 
orahmanas— is  a    Bramhachari,    possessed 


of    liberality,    and    always    attends    to  the 
studies. 

38.  The  gods  know  him  to  be  a  Brah- 
mana, who  carefully  studies  (the  Vedas>, 
and  repeats  before  them  what  is  agreeable 
to  the  Brahmanas. 

39.  The  mind  of  those,  who  always  walk 
in  the  path  of  truth,  never  takes  pleasure  in 
untruth.  The  virtue  of  the  Brahmana  is 
said  to  consist  jn  the  study  of  the  Vedas, 
in  the  repression  of  all  passions,  and  in  the 
simplicity  of  manners. 

40.  O  best  of  the  Brahmanas,  the  per- 
sons, who  are  versed  in  morality,  consider 
the  subduing  of  the  senses,  truth,  and  sim- 
plicity of  behaviours  to  be  the  eternal  and 
highest  virtue. 

41.  Virtue  is  eternal    and  difficult  of  at- 
tainment.    It    is    established    upon    truth.' 
Virtue,    again,    rests    entirely    upon    Sruti, 
which  is  the  saying  of  old  men. 

42.  O  foremost  of  the  Brahmanas,  virtue 
seems  to  be  varied  and  fine.  You,  too,  are 
holy,  virtuous,  and  devoted  to  the  study  of 
the  Vedas, 

43.  O  all-powerful  one,  in  my  opinion, 
you  do  not  know  the  real  essence  of  virtue. 
O  Brahmana,  O  regenerate  one,  if  you  do 
not  know  that  highest  virtue, 

44.  Go  to  the  city  of  Mithila,  and  there 
you  ask  the  virtuous  fowler,  who  is  ever 
ready  to  serve  his  father  and  mother,  who 
is  truthful,  and  who  has  a  control  over  his 
passions. 

45.  O  forenlost  of  the  twice-born  ones, 
that  fowler  lives  in  Mithila.  He  will  ex- 
plain to  you  the  different  systems  of  religion. 
If  you  like,  you,  O  blessed  one,  may  go 
there. 


46.  Whatever  I  tell  you,  is  merely  an 
exaggeration  ;  and,  therefore,  O  sinless  one, 
you  should  excuse  me.  For  to  them,  who 
really  learns  virtue,  the  women  are  incapable 
of  being  injured. 

The  Brahmana  said  :— 

47.  O  beautious  lady,  be  happy.  I  am 
much  satisfied  with  you.  My  wrath  has 
been  appeased.  The  chidings  uttered  by 
you  will  prove  most  beneficial  to  me.  O 
beautiful  one,  be  happy.  I  shall  go  there 
and  perform  what  is  advantageous  to 
me. 

Harkandeya  said  :— 

48.  Thus  dismissed  by  her,  Koushika, 
the  foremost  of  the   twice -born  ones,   came 


310 


MAIIAM4IARATA. 


out ;  and,  chiding   him<;eU,   returned   to   his 
own  house. 

Thus  ends  the  two  hundred  and  fifth 
chapter,  the  history  of  a  chaste  woman,  in 
the  Markandeya  Santasya  of  the  Vana 
Pataa^ 


CHAPTER     CCVI. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued. 

Markandeya  said:— 

1.  Continuously  meditating  upon  that 
wonder,  which  the  woman  had  told,  and 
reproaching  himself  very  often,  he  appeared, 
as  if  he  was  a  criminal. 

2.  ThMS  meditating  upon  the  fine  way  of 
virtue,  he  said — I  should,  indeed,  respect- 
fully agree  to  her  speech  ;  and,  therefore, 
go  at  once  to  Mithila. 

3.  Surely  there  lives  in  that  city  a  fowler, 
who  possess  a  soul  under  complete  control, 
and  who  also  is  thoroughly  versed  in  the 
the  principles  of  morality.  This  day  1  will 
go  to  him,  who  possesses  wealth  of  asceticism 
in  order  to  ask  him  about  the  principles  of 
morality. 

4.  Thus  meditating  in  his  mind,  and  re- 
lying upon  the  statement  of  the  woman, 
which  was  ensured  by  her  knowledge  of 
the  death  of  the  female  crane,  as  also 
by  her  happy  discourse  bearing  upon  the 
principles  of  virtue,  he  (Koushika), 

5.  Being  filled  with  curiosity,  (he)  de- 
parted to  Mithila,  and  crossed  over  forests, 
villages  and  cities. 

6.  Then  at  last  he  came  to  Mithila, 
which  was  governed  by  king  Janaka.  The 
city  was  decorated  with  the  flags  hoisted  by 
men  of  various  creeds.  It  was  echoed  with 
the  sotmd  of  sacrifices  and  festive  celebra- 
tions.   Also  the  city  looked  most  beautiful. 

7.  Having  entered  that  beautiful  city,  he 
saw  that  ft  was  adorned  with  magnificent 
porches,  buildings  and  splendid  palaces; 
and  protected  on  all  sides  by  lofty  walls,  and 
also  filled  with  numberless  cars. 

8.  The  city  was  traversed  by  several 
broad  roads,  fined  with  innumerable  shops. 
It  was  also  covered  over  with  innumerable 
horses,  cars,  elephants  and  warriors. 

9.  The  Brahmana  saw  the  town  full  of 
men,  who  were  enjoying  health  and  cheer, 
and  were  always  engaged  in  the  celebration 
of  festivities;  as  also  he  saw  there  various 
other  things. 

10.  Having^  entered  the  city^  h«  searched 
aitcr  the  virtuous  fowler.    Somereifenerate 


persons  pointed  out  to  him  the  place,  wkere 
ne  repaired  and  saw  the  fowler  seated  in  the 
midst  of  a  butcher's  yard. 

11.  The  twice-born  person  stood  at  a 
distant  corner;  for  the  fowler,  devoted  to 
asceticism,  was  then  selling  venison  aiid  the 
flesh  of  the  buffalo;  and  a  large  number  of 
buyers  gathered  round  him  in  right  earnest. 

12.  Understanding  that  the  twice-bocn 
one  had  come  to  him,  he  (fowler)  suddenly 
got  up  from  his  seat,  and  went  to  the  place, 
where  the  Brahmana  was  standing  in  seck- 
sion. 

The  Fowler  said  :— 

13.  O  virtuons  one,  O  foremost  of  the 
regenerate  ones,  I  salute  you.  You  are  wel- 
come !  I  am  the  fowler.  Indeed,  be  you 
happy  !  Command  me  what  I  will  do  for 
you.  ' 

14.  The  words,  that  a  woman  told  to  you, 
viz.,  you  go  to  Mithila,  are  all  known  to  me. 
I  know  also  with  what  object  you  have  come 
here. 

15.  Hearing  these  words  of  his,  the 
Brahmana  became  greatly  astonished.  The 
regenerate  person  went  on  meditating— Oh  ! 
this  is  the  second  marvel ! 

16.  The  fowler  then  addressed  the  Brah- 
mana, saying — Indeed,  you  are  nowstaybg 
at  a  place,  that  is  not  at  all  proper  for  vou. 
O  holy  one,  O  faultless  one,  should  you  like, 
let  us  go  to  my  own  abode. 

Markandeya  said  :— 

17.  The  Brahmana,  higlily  gratified,  ad- 
dressed him,  saying — So  be  it.  Making  the 
Brahmana  proceed  before  him,  he  (fowler) 
departed  towards  his  own  abode. 

18.  Having  entered  his  beautiful  abode, 
he  honoured  him  with  a  seat.  Accepting 
the  water  that  was  given  to  him  for  washing 
the  feet  and  face,  the  foremost  of  the  re- 
generate ones 

19.  Seated  himself  at  his  3ase.  There- 
upon he  addressed  the  fowler,  saying — It 
appears  to  me  that  this  business  is  not  really 
suitable  to  you.  O  father,  I  greatly  regret 
that  you  sfaiould  adopt  such  a  dishonourable 
profession. 

Tne  Fowler  said  -— 

20.  This  profession  belongs  to  my  race: 
and  it  has  descended  to  me  from  my  father 
and  grandfather.  O  twicc-bom  one,  do  not 
be  sorr^  for  the  reason  of  my  adopting  the 
profession  that  belongs  to  my  own  family. 

21 .  FuIfiUing  the  duties  of  my  own  trade, 
to  which  I  am  Freddy  destiiied  by  the  crea- 
tor, I  carefully  devote  myself,    O  best  of  the 


VANA    PARVA. 


3JI 


regenerate  ones,  to  the    service  of  my  supe- 
riors as  well  as  the  old  men. 

22.  I  always  speak  the  truth  ;  and  I  never 
envy  other  persons.  As  also  I  give  away 
to  the  best  of  my  power;  and  live  upon  what 
is  left  after  the  service  of  the  gods,  the 
^ruests,  and  my  own  dependants. 

43.  I  never  speak  evil  of  anything;  nei- 
ther I  hate  anything,  however  great.  O 
best  of  the  twice-born  persons,  the  actions 
done  in  the  past  existence  always  follow  the 
doer. 

24.  In  this  world  the  chief  professions  of 
men  are  agriculture,  the  rearing  of  cows,  and 
trade.  But  in  the  next  wOrld,  the  acquain- 
tance in  ethics  and  the  three  special  branch- 
es of  knowledge  (the  three  Vedas)  prove 
most  conducive. 

25.  Service  of  other  three  classes  has 
been  the  fixed  duty  of  the  Sudra.  Agricul- 
ture has  been  fixed  for  the  Vaishyas;  and 
fighting  has  been  ordained  for  the  Kshalriyas. 
The  vow  of  Brahmacharya,  devotion,  repeali- 
tion  of  the  mantras^  and  truthfulness  are  al- 
ways to  be  observed  by  tite  Brahmanas. 

26.  The  king  should  govern,  in  accordance 
with  the  dictates  of  virtue,  the  subjects,  who 
always  slick  to  their  fixed  profession.  He 
dhoufd  also  appoint  men  to  their  own  pro- 
fession, who  nave  really  fallen  from  it. 

27.  The  king  should  alwavs  be  feared  by 
\\\s  subjects;  because  he  is  their  lord.  The 
kings,  again,  should  check  their  subject, 
who  has  gone  away  from  his  fixed  profession, 
even  as  they  restrain  the  deer  by  the  arrows. 

28.  O  twice-born  sage,  O  best  of  the 
Brahmanas,  there  is  none  here  in  the  king- 
dom of  king  Janaka,  who  has  fallen  from 
his  ordained  duties.  In  fact,  all  the  four 
classes  strictly  folbw  their  respective  duties. 

29.  Janaka  is  such  a  king  that,  even  if 
his  son  be  a  cruel  and  a  criminal  one,  he  puts 
htm  under  punishment.  But  he  never  in- 
flicts penalty  upon  the  virtuous. 

30.  With  the  assistance  of  the  spies  ap- 
pointed by  him,  he  casts  a  virtuous  look 
upon  all  things.  O  best  of  the  regenerate 
ones,  prosperity,  kingdom,  and  the  poM^r 
of  inflicting  punishment  rest  with  the  Ksha- 
triyas. 

31.  Indeed,  the  kings,  practising  their 
own  special  virtues,  crave  for  immense  pros- 
perity. In  fact,  the  king  is  the  preserver  of 
all  the  four  classes. 

32.  O  regenerate  one,  I  never  slay  the 
hogs  and  buffalos  myself.  They  are  slain 
by  others.  O  twice-bom  sage,  only  I  al- 
ways sell  their  flesh  afterwards. 

33.  I  never  eat   flesh    myself.    Really  I 
.  have  an  intercourse  with  my  wife  during  her 


season.  O  twice-born  one,  I  always  fast 
during  the  day,  and  eat  only  during  the 
night. 

34.  A  person,  being  born  bad,  may  bo 
of  good  character.  Again,  he  may  turn  out 
virtuous,  even  if  he  be  a  slayer  of  animals  by 
birth  or  profession. 

35.  Virtue  diminishes  in  strength  on  ac- 
count of  the  misconduct  of  the  kings  ;  and 
sin  becomes  predominent.  Thereon  the 
subjects  grow  less. 

36.  Then  also  the  formidable  monsters, 
dwarfs,  and  those,  who  have  crooked  backs 
and  wide  heads,  and  those,  who  have  lost 
the  power  of  procreation,  the  dead  and  blind 
persons  as  also  those,  who  have  their  eye- 
sight paralysed,  begin  to  take  birth. 

37.  In  consequence  of  the  criminalty  of 
the  rulers  of  the  earth,  the  subjects  undergo 
continuous  harms.  But  Janaka  is  such  a 
monarch,  that  he  looks  upon  his  subjects 
with  virtuous  eyes. 

38.  He  is  ever  kind  to  all  his  subjects, 
who  perform  their  fixed  duties.  As  for 
myself,  those  who  praise  me,  or  those  men 
who  blame  me, 

39  —40.  All  of  them  I  satisfy  with  deeds 
well  done.  But  those  kings,  who  lead  their 
lives  in  the  strict  observance  of  their  duties, 
and  are  ever  busy  (in  the  performance  of 
honest  deeds),  and  w1h>  can  bear  austerity 
and  possess  smartness  and  promptitude,  ne- 
ver depend  upon  anything  for  their  support. 
Giving  away  food  incessantly  to  the  best  of 
one's  power,  patience  and  firm  belief  in 
virtue, 

41.  Necessary  regard  for  all  creatures 
alwa^'S, — these  virtues  are  present  only  in 
that  person,  who  has  wholly  abandoned  the 
world  (tire  worldly  pleasures)  ;  but  in  none 
else. 

42.  One  should  do  away  with  falsehood. 
He  should  render  good  to  all  without  being 
asked.  He  should  never  forsake  virtue  out 
of  lust,  or  anger,  or  malice. 

43.  One  should  not  express  unnatural 
joy  at  good  fortune,  or  succumb  under 
calamities.  He  should  not  grow  dispirited, 
when  overpowered  iby  poverty,  or  forsake 
his  virtue  when  so  overpowered. 

44.  If  on  a  certain  occasion  one  com- 
mits a  wrong,  he  should  not  commit  it 
again.  One  should  direct  his  soul  to  what 
contributes  to  the  happiness  of  others. 

45.  There  should  be  no  wrong  over 
wrong ;  rather  one  should  deal  honestly. 
The  sinful  person,  who  desires  to  commit  a 
crime,  is  slain  by  himself, 

46.  By  committing  a  crime  one  becomes 
wicked  and  dishonest.    Those,  who  consider 


313 


MAllAfillARATA. 


that  there  is  no  virtue,  or    those,  who  laugh 
at  the  pure  and  good, 

47.  These  vicious  men  undoubtedly  find 
decay  in  the  long  run.  The  wicked  person 
daily  grows  flatulent,  even  as  the  leather 
bag  inflated  with  wind. 

48.  The  ideas  of  those,  who  are  destitute 
of  ail  sensibilities  and  who  also  are  most 
worldly,  are  worthless.  The  inner  soul 
points  him  out  (as  a  fool),  even  as  the  sun 
discovers  all  features  during  the  day, 

49.  The  fool  can  not  shine  in  this  world 
only  by  praising  himself.  Rather  the 
learned  man,  even  if  he  be  dirty  and  un- 
aointed,  shines  gloriously  in  this  world. 

50.  He  never  speaks  ill  of  any  one  ;  nor 
does  he  utter  his  own  praise.  No  person 
is  found  on  earth,  who  shines  with  all  the 
excellent  qualities. 

51.  The  person,  who  repents  for  his 
sins,. is  freed  from  them.  If  one  declares 
that  he  would  not  commit  the  sin  again,  he 
is  delivered  from  committing  a   second  one. 

52.  O  best  and  foremost  of  the  Brahma- 
nas,  he  may  also  be  saved  from  sin  by  the 
performance  of  any  one  of  the  ordained  acts. 
O  Brahmana,  this  is  Sruti,  which  may  be 
referred  to  as  one  this  relating  to  virtue. 

53.  A  person,  who  was  formerly  virtuous, 
having  committed  sins  out  of  ignorance,  can 
destroy  those  sins  afterwards.  O  monarch, 
the  virtue  of  persons  shines  again  (drives 
off  all  sins),  if  sins  are  committed  out  of 
mistake. 

54.  After  having  committed  a  sin,  one 
should  consider  that  he  is  no  longer  a  man. 
The  gods  behold  his  sin,  as  also  the  monitor 
that  is  within  him. 

55.  The  person,  who  with  piety  and 
without  detestation,  hides  the  faults  of  the 
honest,  like  holes  in  his  own  garment  surely 
desires  to  provide  for  the  means  of  salvation. 

56.  After  having  committed  the  sin,  if  a 
person  really  seeks  salvation,  he  is  delivered 
from  all  his  sins,  even  as  the  moon  looks 
bright  after  it  has  come  out  of  the  clouds. 

57.  Thus  seeking  salvation,  a  man  is 
freed  from  all  his  sins,  even  as  the  sun,  upon 
rising,  displays  its  lustre  after  it  has 
driven  off  all  darkness. 

58.  O  best  of  the  twice-born  ones,  do 
you  know  that  temptation  forms  the  ground- 
work of  all  sins.  Men,  that  are  destitute  of 
enough  of  knowledge,  having  been  given  to 
temptation,  commit  sins. 

59.  Sinful  persons  hide  themselves  under 
the  guise  of  virtue,  even  as  the  wells  remain 
undiscovered  on  account  of  the  grasses 
growing  over,  and    covering    them.    The 


self-control,    which   they  seem   to  posses, 
their   holiness,     their    speeches     regarding 
virtue,  all   these     are    witnessed     in  them. 
But  good  behaviours  are   hardly   found  in 
them. 

Markandey a  said  :— 

60.  Indeed,  that  greatly  wise  Brahmana 
asked  the  virtuous  flower,  saying — O  fore- 
most of  men,  how  shall  I  know  the  virtuous 
behaviours  ? 

61.  O  best  of  virtuous  persons,  you  are 
blessed  !  I  desire  to  hear  this  from  you.  O 
lofty-minded  one,  O  fowler,  tell  roe  the 
details  of  it  trully. 

The  fowler  said  :— 

62.  O  foremost  of  the  regenerate  ones, 
sacrifice,  gift,  austerity,  the  study  of  the 
Vedas,  and  truthfulness,  these  five  holy 
things  are  always  noticed  in  a  virtuous 
conduct. 

63.  Having  control  over  desires,  stng^, 
haughtiness,  avarice,  and  wickedness,  those 
who  take  pleasure  in  virtue  I^ecause  it  is 
virtue,  are,  in  the  opinion  of  the  nonest  and 
wise,  really  reckoned  to  be  virtuous. 

64.  Those  persons  who  perform  sacrifi* 
ces  and  are  ever  devoted  to  the  study  of 
V^edas,  have  no  behaviours  other  than  what 
are  practised  by  the  virtuous.  Indeed  good 
behaviours  form  the  second  attribute  of 
the  pious. 

65.  O  Brahmana,  rendering  services    to 
the  .  superiors,    truthfulness,    wrathlessness 
and  gift, — these  four    are    ever    present    in' 
those,  who  are  really  virtuous. 

66.  One  can  wholly  obtain  credit  by 
directing  the  heart  towards  virtuous  beha- 
viours. This  he  gains  only  by  practising 
the  above  four ;  otherwise  to  gain  this 
becomes  impossible. 

67.  Truth  constitutes  the  essence  of  the 
Vedas.  Control  over  passions  constitutes  the 
essence  of  truth.  And  self-denial  (refraining 
from  the  worldly  enjoyments)  fomos  the 
essence  of  self-control.  These  attributes 
are  aways  present  in  a  virtuous  conduct* 

68.  Those  persons,  who,  being  intelligent 
and  full  of  delusions,  hate  these  virtues, 
surely  tread  in  the  sinful  path.  The  men 
who  follow  them  fall  in  the  abyss  of  decay. 

69.  They,  who  are  virtuous  and  are 
devoted  to  the  observance  of  the  vou*s,  to 
the  Srutis,  and  to  self-denial ;  and  they 
who  have  ascended  the  paths  of  virtue,  and 
arc  engaged  in  speaking  truth  and  observign 
\irtues ; 

70.  They,  who  are  endued  with  the  virtu* 
ous  behaviours ;  they,  who  follow  the  on' 


YANA    PAkvA. 


3^3 


of  the  preceptors  ;  and  they,  who  minutely 
observe  ihe  imput  of  the  scriptures,  obtain 
t  le  highest  intelligence. 

71.  Forsake  the  atheists,  who  are  noto- 
rious, wicked,  and  always  entertain  cruel 
icfe  is.  Take  shelter  under  knowledge,  and 
always  worship  those,  that  are  virtuous. 

72.  By  means  of  the  boat  of  endurance 
you  cross  over  tliat  river,  which  is  replete 
with  such  creatures  as  the  desires  and 
teinptntions.  Its  waters  are  the  fine  senses, 
an  J  the  shoals  found  therem  are  the 
successive  births. 

73.  As  gf eat  is  virtue,  or  as  it  consists 
in  the  practice  of  intelligence  and  yoga,  it 
looks  very  beautiful,  wlien  acquired  and 
added  to  a  virtuous  behaviour,  like  the  dye 
on  a  white  garment. 

74.  Absence  of  malice  and  truthfulness 
are  most  beneficial  to  all  creatures.  Absence 
of  malice  constitutes  the  chief  virtue,  which, 
a^ain,  is  founded  upon  truth.  Indeed,  all 
our  desirabilities  find  their  scope,  when  they 
are  all  based  upon  truth. 

75.  Truth  is  the  supreme  virtue,  which  is 
specially  adopted  by  the  pious.  Good  be- 
haviour lorms  the  peculiar  virtue  of  the 
honest  an  I  the  wise.  Those,  that  are  holy, 
possess  good  conduct. 

76.  Every  creature  frames  principles  of  his 
own  accordmg  to  his  inherent  tendency.  Tlie 
vicious  man,  who  can  not  restrain  his  own 
self,  becomes  subject  to  tliese  vices,  viz,  de- 
sires, wralli   ind  others. 

77.  It  is  an  immortal  mixim  that  justice 
constitutes  virtue.  The  virtuous  say  that  evil 
behaviours  constitute  sin. 

78.  Those  men  are  reckoned  to  be  vir- 
tuous, who  never  show  wrath,  pride,  or 
haughtiness  and  malice;  or  whose  conduct  is 
ever  marked  by  simplicity  and  quiet  due. 

79.  Those,  again,  are  said  to  possess  vir- 
tuous conduct,  who  carefully  follow  the  rites 
laid  down  in  the  three  Vedis  ;  who  are 
holy  :  who  possess  piety  and  sacred  charac- 
ter ;  who  serve  the  superiors ;  and  who  also 
have  the  power  of  restraining  the  self. 

80.  The  actions  and  behaviours  of  those 
great  men  are  difficult  of  acquisition.  The 
sins  of  those  men,  who  are  made  pure  by 
means  ol  their  own  actions,  die  out  of  them- 
selves. 

81.  This  pious  behaviour  is  most  wonder- 
ful, ancient,  inchangeabic  and  eternal.  The 
wi^  men*  who  with  sanctity  lead  a  vertuous 
life  secure  heaven. 

82.  The  holy  men,  who  are  atheists,  as 
also  who  are  unaustentatious,  and  who  are 
respectful   towards  the  degenerate  persons, 


and  who,  again,   are  familiar  with   the   holy 
rites,  are  deserved  to  live  in  heaven. 

83.  The  explanation  of  virtue  is  three- 
fold. The  first  is  called  the  supreme  virtue, 
which  is  inculcated  in  the  Vedas.  The  second 
is  what  is  laid  down  in  Dliarmashastras.  The 
third  is  called  the  honest  behaviour,  which 
is  observed  by  the  pious.  Crossing  over  (the 
ocean  of)  knowledge,  the  performance  of  ab- 
lutions in  the  places  of  pilgrimage, 

84.  Forgriveness,  truthfulness,  simplicity, 
sacredness  are  the  characteristics  of  virtuous 
conduct.  Those,  who,  are  kind  to  all  creatures, 
and  who  are  never  malignant, 

85 — 86.  And  who  never  speak  ill  of  any 
body,  and  who  are  always  dear  to  the  twice- 
born  ones,  and  who  are  familiar  with  the 
results  of  good  or  evil  actions,  are  reckoned 
by  the  wise  to  be  virtuous.  Again,  those 
who  are  just  and  virtuous,  and  well  disposed 
towards  all, 

87.  And  who  are  honest,  and  have  ob- 
tained heaven,  who  possess  sacred  charac- 
ters, and  constantly  tread  in  the  path  of  vir- 
tue, who  are  liberal  in  gifts,  and  unselfish, 
who  show  favour  to  the  distressed, 

88.  And  who  are  revered  by  all,  who 
possess  the  wealth  of  knowledge,  who  are  de- 
votees, and  who  are  kind  to  all  creatures, 
are  virtuous  according  to  the  honest  and 
wise. 

89—90.  The  persons,  who  are  charitable, 
secure  prosperity  in  this  world,  and  abodes 
of  happmess,  in  the  next.  The  virtuous  men, 
if  approached  and  solicited  by  the  honest 
and  wise,  give  away  alms  to  them  with  the 
best  of  his  power,  even  at  the  denial  of  the 
comforts  of  his  wife  and  dependants.  Lookitig 
to  their  own  interest,  and  havmg  an  eye  up- 
on virtue  and  the  ways  of  the  world, 

91.  The  men,  who  thus  practise  virtue, 
obtain  the  greatest  amount  of  virtue  through 
eternal  ages.  Persons,  who  possess  the  attri- 
butes of  truthfulness,  abstention  from  in- 
juring others,  modesty,  and  simplicity, 

92.  And  who  are  not  malicious  and  proud^ 
wiio  are  mild  and  self-sacrificing,  who  have 
self-control,  and  forbearance,  intelligence 
and  patience,  who  are  kind  towards  all  crea- 
tures, 

93.  And  who  are  free  from  desires  and 
malice,are  said  to  be  the  witnesses  of  the 
world.  These  three  are  reckoned  to  consti- 
tute the  highest  way  of  the  pious,  viz., 

94 — 95.  A  man  must  not  offend  any  body« 
He  must  be  charitable.  Also  he  must  speak 
the  truth  always.  Those  great  men  of  high- 
est virtue,  who  are  kind  on  all  occasions,  and 
who  are  filled   with  compassion,   obtain   the 


40 


3U 


MAHABIIARATA. 


greatest  contentment  and  ascend  the  supe- 
rior path  of  virtue  ;  and  whose  acquisition  of 
virtue  is  most  certain. 

96.  Harmlessness,  forg-ivcness,  peaceful- 
ness,  contentment,  agreeable  speach,  givin<; 
away  passions  and  excitements,  the  service  of 
ihc  virtuous  characters. 

97.  Actions  performed  in  accordance 
with  the  dictates  of  the  Sastras  constitute 
the  superior  path  of  the  honest  and  tl»e  wise. 
Those  who  constantly  follow  tlie  p.uh  of 
virtue  and  daily  worship  the  virtuous, 

98.  Can  ascend  the  palace  of  knowledge. 
It  is  they  only  who  are  freed  from  that 
greatest  terror  (rebirth).  O  best  of  Brah- 
iTtanas,  it  is  they  only  who  have  the  power 
of  observing  the  several  aspects  of  human 
nature. 

99.  O  foremost  of  Brahmanas  I  have 
thus  related  to  you  all  about  the 
virtuous  as  well  as  the  vicious,  behaviours 
according  to  my  own  knowledtje,  or  as  1 
have  heard  on  the  matter.  O  Brahma na, 
O  foremost  of  the  twice-born  ones,  1  have 
done  justice  to  the  subject  of  virtuous  con- 
duct, which  I  had  introduced. 

Thus  ends  the  two  hundred  and  sixth 
chapter,  colloquy  between  the  Brahmana 
ana  the  Fowler^  in  the  Markandeya 
Samasya  of  the  Vana  Parva. 


CHAPTER    CCVII. 

(MARKANDEYA  SAMASYA  PARVA) 

•^Continued, 

Markandeya  said : — 

1.  O  Yudhisthira,  that  virtuous  fowler 
then  said  to  that  Brahmana,  "  The  acts  that 
I  perform  are  certainly  cruel. 

2.  O  Brahmana,  Destiny  is  all  powerful ; 
it  is  difficult  to  overcome  the  consequences 
of  our  past  actions.  This  is  the  Karma ^ — 
evil  arising  from  sins  committed  in  a  former 
life. 

3.  O  Brahmana,  I  am  always  assiduous 
in  eradicating  this  evil.  The  Destiny  has 
already  killed  one  (when  he  is  killed  by 
another), — the  executioner  is  but  an  ins- 
irument. 

.4.  O  foremost  of  Brahmanas,  we  are  hut 
such  agents  in  consequence  of  our  Karma , 
O  twice-born  one,  those  animals  that  are 
killed,  and  the  most  of  which  are  sold, 

5,  Also  acquire  Karma,  for  the  celestials, 
the  guests  and  servants  are  entertained  and 
Pitris  are  gratified  with  this  dainty  food. 


6.  It  is  mention  nI  in  the  Sruti  that 
herbs,  vegetables,  deer,  birds  and  the  wild 
animals  are  the  ordained  food  for  all 
creatures. 

7.  O  foremost  of  Brahmanas,  the  son  of 
Ushinara,  Sibi  of  great  forbearance,  ol  - 
tained  heaven  which  is  very  difficult  to  obtain, 
by  giving  away  his  own  flesh. 

8.  O  Brahmana,  in  the  days  of  yore  two 
thousand  animals  used  to  be  killed  every 
day  in  the  kitchen  of  the  king   Rantideva. 

9.  And  in  the  same  manner  two  thou- 
sand kine  were  killed  every  day.  Raniidcva 
daily  distributed  food   mixed  with  meat. 

10.  O  foremost  of  Brahmanas,  that  king 
tluis  acquired  unrivalled  fame.  For  ihe 
four  monlhty  festival,  animals  must  daily  be 
killed. 

11.  It  is  heard  in  Sruti,  that  Ai^ni  i^ 
fond  of  animal  food.  O  Brahmant.  in 
sacrifices  animals  are  always  killed  by  the 
Brahmanas. 

12.  O  Brahmana,  thev  thus  sanctifi^ 
by  Mantras  go  to  heaven.  If  Agni  were 
not  so  fond  of  animal  food  in  the  da|*s 
of  yore, 

13.  Then  it  could  never  have  became 
the  food  of  any  one  else.  O  foremost 
of  Brahmanas,  the  following  ml.!  about 
meat-eating  has  been  laid  down  by  the 
Rishis. 

14.  *'  Whoever  ents  animal  f  "kkI  after 
duly  offering  it  to  the  celestials  and  the 
Pitris  does  not  commit  any  sin  by  eating  it." 

15.  It  has  been  heard  in  the  Sruti  that 
such  a  man  is  considered  to  have  taken  no 
animal  food,  as  a  Brahmachari,  if  he  holds 
intercourse  with  his  wife  in  her  season,  is 
still  considered  to  be  a  (good)  Brahmana. 

16.  After  due  consideration  of  the  pro- 
priety and  impropriety  of  this  matter,  this 
rule  has  been  laid  down.  O  Brahmana,  king 
Sudasha  under  a  curse  used  to  eat  human 
flesh, — what  harm  is  then  when  1  do  it  (kill 
animals)  ? 

17.  O  foremost  of  Brahmanas,  knowing^ 
this  to  be  the  duty  of  my  order,  I  do  not 
give  it  up.  Knowing  this  to  be  the  result 
of  my  own  acts,  I  earn  my  liveliliood  by 
doing  it. 

18.  O  Brahmana,  to  abandon  one*s  own 
duty  is  considered  to  be  a  sin.  To  stick  to 
one's  own  duty  is  certainly  a  meritorious  act. 

19.  The  acts  done  before  (in  one's  own 
former  birth)  never  leave  any  creature.  In 
determining  the  various  effects  o(  Karma^ 
the  Creator  did  see  it. 

20.  A  man,  bein?  under  the  influence  of 
evil  Karma,  must  suways    consider  bow  he 


VaNA    PaRVA. 


315 


can  atone  for   l»is  Karma    and   how    he  can 
extricate  himself  from  an  evil  doom. 

21.  There  are  various  vays  in  which  evil 
Karma  might  be  expiated, — such  as, 
by  making  gifts,  by  speaking  truth  and  by 
serving^the  preceptor, 

22.  By  worshipping  the  order  of  the 
twiceborn,  by  becoming  devoted  to  virtue, 
free  from  pride  and  idle  talk.  O  foremost 
of  Brahmanas,  I  do  these  things. 

23.  Agriculture  is  considered  to  be  a 
praise- worthy  occupation,  but  it  is  well- 
known  that  even  in  it  great  harm  is  done  to 
animal  life.  In  ploughing  the  ground, 
various  creatures  and  animal  lives  are  des- 
troyed. 

24 — 26.  O  foremost  of  Bramanas,  do 
you  not  think  so  ?  Vrihi  and  other  so 
called  seeds  of  rice  are  all  living  organisms, 
—what  is  your  opinion  on  this  matter  7 
Men  hunt  wild  animals  and  kill  them  to  eat 
their  meat ;  they  also  cut  up  trees  and 
plants.  O  Brahmana,  there  are  innumerable 
animal  organisms  in  trees  and  iruits, 

27.  And  also  in  wnter, — do  you  not  think 
so?  O  Brahmana,  the  whole  universe  is 
full  of  animals  and  animal  organisms. 

28 — 29.     Do  you  not  see  that    fish    preys 
upon    fish    and    various     other     species    of 
animals  prey  on  various  other  animals,  and  I 
there    are   also   some   who   prey   upon  one 
another. 

30—31.  O  Brahmana,  a  man  kills  innu- 
nierable  animals  that  live  in  the  ground  by 
trampling  them  by  their  feet.  Even  wise  and 
learned  men  kill  many  animals  in  various 
ways  when  sleeping  or  resting.  What  have 
you  10  say  to  this  ?  The  earth  and  the  sky 
are  all  full   of  animal  organisms 

32.  Wliich  are  unconsciously  killed  by 
men  from  ignorance, — wliat  hive  you  to  say 
to  this  ?  "  Do  not  kill",  this  commandment 
as  ordained  in  the  d<ys  of  yore  was  laid 
down  by  men  who  did  not  know  the  real 
facts. 

33*  O  foremost  of  men,  who  is  there  on 
earth  who  does  not  do  harm  to  any  crea- 
ture ^  After  full  consideration,— this  is  the 
conclusion  (that  I  have  come  to)  that  there 
•s  none  who  has  not  killed  an  animal. 

34;  O  foremost  of  Brahmanas,  even  the 
Rishis  whose  vows  are  not  to  destroy  ani- 
"jals,  (do  destroy  animals).  Only  on  account 
of  their  very  great  care,  they  commit  less 
aestruciion  (of  animals), 

35 — 38.  Men  of  noble  birth  and  great 
accomplishment  perpetrate  wicked  acts  in 
aetiance  of  all,  and  the^  are  not  ashamed  of 
'I-  Good  men  acting  m  an  examplary  way 
arc  not  praised  by  other  good  men,  nor  bad 


men  acting  in  a  contrary  way  are  praised  by 
other  wicked  men.  Friends  are  not  agree- 
able to  friends,  however  accomplished  they 
might  be.  Foolish  pedantic  men  (ever)  find 
fault  with  the  virtue  of  their  preceptors.  Such 
reverses  of  the  natural  orders  of  things,  O 
foremost  of  Brahmanas,  are  always  seen  (in 
this  world).  What  is  your  opinion  as  to  the 
virtuousness  or  otherwise  of  this  state  of 
things  ? 

39.  There  can  be  said  many  things  as 
regards  the  goodn«5s  or  the  badness  of  our 
actions.  But  he  who  sticks  to  the 
Dharma  of  his  own  order  acquires  great 
fame. 

Thus" ends  the  two  hundred  and  seventh 
chapter,  history  of  Pativrata,  in  the  Mar* 
kandeya  Samasya  of  the  Vana  Parva, 


CHAPTER. CCVIl  I. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

Markandeya  said  :— 

1.  O  Vudhisthira,  that  foremost  of  all 
virtuous  men,  that  pious  fowler,  then  skil- 
fully thus  again  spoke  to  that  best  of  Brah- 
manas. 

The  Fowler  said:— 

2.  It  is  ordained  by  the  old  as  found  in 
the  Sruti  that  the  ways  of  virtue  are  subtle, 
diverse  and  infinite. 

3.  In  life  being  at  risk,  and  in  marriage,  it 
IS  proper  to  speak  an  untruth.  Sometimes 
by  untruth,  truth  is  maintained  and  by  truth 
untruth  is  maintained. 

4.  Whatever  conduces  to  the  greatest 
good  of  all  creatures  is  considered  to  be 
the  truth.  Virtue  is  thus  perverted.  Do 
you  mark  its  subtle  ways  ? 

5 — 6'  O  excellent  one,  man's  actions  are 
either  good  or  bad,  and  he  undoubtedly 
reaps  their  fruits.  The  ignorant  man, 
having  attained  to  an  abject  state,  grossly 
abuses  the  gods,  not  knowing  that  it  is  the 
result  of  his  own  evil  Karma, 

7.  O  foremost  of  Bralimanas,  the  foolish 
men,  designing  men,  and  the  fickle  men 
attain  the  very  reverse  of  happiness  or 
misery. 

8—9.  Neither  learning,  nor  good  morals, 
nor  personal  exertion  can  save  them.  If 
the  fruits  of  one's  exertions  were  not  depen- 
dent on  any  thing  else,  men  would  have 
obtained  the  object  of  their  desire   by   their 


3i6 


MAIIAHIIARATA. 


own    exertions.     Able,   intelligent  and  dili- 
gent men 

10 — II.  are  seen  to  have  been  bafled  in 
their  efforts ;  and  they  attain  the  fruits  of 
tiieir  actions.  Persons  who  are  always  active 
in  inju'  ing  others  and  in  practising  decep- 
tion lead  a  happy  life  in  this  world.  There 
are  many  who  obtain  prosperity  without  any 
exertion. 

12.  There  are  others  again  who  with  the 
greatest  exertion  are  unable  to  obtain  what 
IS  their  own  dues.  The  miserly  persons  wiih 
the  object  of  having  sons  worship  the  celes- 
tials and  perform  asceticism. 

13.  These  sons,  remaining  for  ten 
months  in  the  womb,  (when  born)  become 
the  stains  of  their  family.  Others  enjoy 
luxur}',  wealth  and  coins  amassed  by  their 
ancestors. 

14 — '16.  The  diseases  from  which  men 
suffer  are  certainly  the  result  of  their  own 
Karma,  They  then  behave  like  small  deer 
in  the  hands  of  the  hunters.  They  are  affli- 
cted with  mental  troubles.  O  Brahmana, 
as  deer  are  stopped  by  the  hunters,  so  these 
diseases  are  checked  by  able  and  skilful 
physician  with  their  many  drugs.  Those 
that  have  objects  of  enjoyments  suffer  from 
severe  bowl  complaints. 

17^  Behold,  O  foremost  of  all  virtuous 
men,  he  cannot  enjoy.  O  those  who  possess 
great  strength  of  arms  suffer  from 
misery. 

1 8.  O  foremost  of  Brahma nas,  they  are 
enabled  to  earn  their  livelihood  witli  (only) 
^uod  deal  of  diiflcuity.  Thus  men  are  help- 
less, afflicted  with  grief  and  illusion  and 

19 — 20.  Again  and  again  tossed  and 
overpowered  by  the  powerful  current  of  his 
own  acli  JUS.  If  there  were  absolute  freed  »ni 
of  action,  tlien  no  creature  would  die,  and 
none  would  be  subject  to  decay  or  await  his 
evil  doom.  Every  body  would  then  attain 
the  object  of  his  desire.  All  persons  try  to 
excel  their  neiglibours;  they  try  to  do  it  with 
the  utmost  of  their  power,  but  the  result 
becomes  the  reverse. 

21.  Many  persons  ^re  born  under  the 
influence  of  the  same  star  and  the  same 
auspicious  good  luck,  but  a  great  diver- 
sity is  observed  in  all  their  actions. 

22.  O  Brahmana,  O  excellent  one,  none 
can  be  the  cHspenser  of  his  own  destiny. 
The  actions  done  in  a  former  life  is  seen  to 
produce  fruits  in  this  life. 

23.  O,  Brahmana,  it  is  said  in  the  ever- 
lasting Sruti  that  the  soul  is  eternal  and 
everlasting,  but  the  bodies  of  all  creatures 
ai-e  liable  to  be  destroyed  here  (in  this 
world) 


24.  Thereupon  when  deatli  occurs,  onl^ 
the  body  is  destroyed,  but  the  spini 
bound  in  the  bonds  of  actions  goes  else- 
where. 

The  Brahmana  said  '— 

25.  O  excellent  one,  learned  in  the  mys- 
tery of  Karma t  O  foremost  of  speakers,  how 
does  the  spirit  become  eternal  ?  I  desire  to 
hear  this  in  detail. 

The  Fowler  said  :— 

26.  The  spirit  does  not  die, — in  death 
it  simply  has  a  change  of  abode.  They 
are  mistaken  who  foolishly  say  that  aU 
creatures  are  to  die.  The  soul  only  goes  to 
another  body,  and  its  this  change  of  abode 
is  called  the  Death 

27.  In  the  world  of  men  none  reaps  the 
fruits  of  another  man's  Karma.  Whatever 
one  does,  he  is  sure  to  reap  the  fruits  of  his 
own  actions,  for  the  consequences  of  Karms 
are  never  destroyed. 

28.  The  virtuous  become  efidued  with 
great  virtue,  and  the  sinful  become  the 
perpetrators  of  wicked  deeds.  Men's  actions 
follow  them,  and  influenced  by  these  (fruits 
of  his  actions)  liiey  are  born  again. 

The  Brahmana  said  :— 

29.  Why  does  the  soul  take  its  birth  and 
how  does  it  become  sinful  or  virtuous  ?  O 
excellent  one,  how  does  it  come  to  belong  to 
a  sinful  or  virtuous  man  ? 

The  Fowler  said  :— 

30 — ^31.  This  mystery  belongs  to  the 
subject  of  procreation,  but  I  shall  briefly 
describe  it  to  yon.  O  foremost  of  Brahma* 
nas,  the  soul  is  again  born  with  its  accu- 
mulated load  of  Karma,  the  virtuous  ones  in 
the  virtuous  and  the  sinful  ones  in  the  sin- 
ful. 

32.  By  performing  (only)  virtuous  actions, 
it  attains  to  the  state  of  the  celestials.  By  a 
combination  of  good  and  bad  (actions),  it  ac- 
quires the  state  of  human  beings.  By  indul- 
ging in  sensuality  and  simil  ir  vicious  pro- 
pensities, it  is  born  as  lower  animals,  and  by 
sinful  acts  it  goes  to  hell. 

33.  Afflicted  with  the  miseries  of  birth, 
death  and  dotage,  man  is  destined  to  rot 
here  (on  earth)  from  the  evil  effects  of  his 
own  actions  (in  a  previous  birth) 

24-  Passing  through  hell  and  also  through 
thousands  of  various  births,  our  soaU 
bound  by  the  bonds  of  their  own  Karm* 
travel  (lor  everlasting  time). 

35.  Animate  creatures  become  miser^e 
m  the   next  world   from  theU  own  actions^ 


YANA     PAHVA 


3^7 


and  as  the  result  of  those    miseries  they  *re 
(again)  born  as  lower  animals. 

36.  Then  they  again  accumulate  a  new 
store  of  actions,  and  consequently  they  suffer 
misery  over  again,  as  does  a  diseased  man 
who  eats  unwholesome  food. 

37.  Although  they  are  thus  afflicted  with 
misery,  they  consider  themselves  to  be 
(very)  happy  and  comfortable  ;  and  conse- 
quently their  bonds  (of  Karma)  are  not 
loosened  and  new  Karma  thus  again  arises. 

38.  Suffering  from  various  miseries,  they 
turn  in  this  world  hke  a  wheel.  If  they  cast 
off  their  bonds  (of  actions)  and  if  they  purify 
themselves  by  their  actions, 

39.  If  they  perform  asceticism  and  prac- 
tise relit^ious  meditation,  then,  O  foremost  of 
Brahmanas,  men  by  their  these  acts  can 
attain  to  the  region  of   bliss. 

40.  By  castinjf  off  their  bonds  (of 
Karma)  and  by  purifying  Karma,  men  attain 
those  regions  of  bliss  where  misery  is  un- 
known. 

41.  The  sinful  man  who  is  addicted  to 
vices  never  comes  to  the  end  of  his  course 
of  inequities.  Therefore  we  must  do  what 
is  virtuous  and  forbear  from  doing  what 
is  sinful. 

42-  Whoever  with  a  heart  full  of  grati- 
tude and  free  from  malice  try  to  do  what  is 
good,  obtain  wealth,  virtue,  happiness  and 
heaven. 

43.  Those  who  are  freed  from  sin,  those 
who  are  wise,  forbearing,  righteous  and  self- 
cx>ntrolled  enjoy  coiUtnuous  bliss  in  tliis  world 
a;id  in  the  world  next. 

44 — 45.  O  Brahmana,  man  must  follow 
the  standard  of  virtue  of  the  good  ;  and  in 
his  acts  he  must  imitate  the  example  of  the 
virtuous.  There  are  virtuous  men  learned 
in  the  holy  Sastras  and  conversant  in  all 
moralities.  Man's  proper  duty  consists  in 
his  following  his  own  proper  avocations. 
such  being  &e  case,  these  avocations  never 
htcome,  confused  and  mixed  up. 

46. — 47.  The  wise  man  delights  in  virtue 
and  he  lives  by  virtue.  O  foremost  of  Brah- 
man is,  such  a  man  with  the  wealth  of  virtue 
which  he  thus  acqiiires  waters  the  root  of 
the  plant  (particular  righteousness)  in  which 
he  finds  most  virtue.  The  virtuous  man 
thus  acts  and   his.  mind  becomes  thus  calm. 

48. — 49.  He  is  pleased  with  his  friend, 
in  this  world,  and  he  also  enjoys  happiness 
ill  the  world  next.  O  excelleiU  one,  know, 
virtuous  men  acquire  sovereignity  over  all 
and  obhin  (the  pleasures)  of  beauty,  fl.nvour, 
sound  and  touch  according  to  their  de*>ire. 
Q  Brah«nana,  (an  enlightened)  min  is  not 
satisfied  with  the  fruits  of  virtue. 


50. — 52,  Not  satisfied  with  it,  he  with 
the  light  of  spiritualism  becomes  indifferent 
to  pain  and  pleasure  ;  the  worldly  vices 
cannot  influence  him.  Of  his  own  free  will, 
he  becomes  indifferent  to  all  worldly  pur- 
suits, but  he  does  not  forsake  virtue.  Observ- 
ing every  thing  worldly  as  transcient,  he  tries 
to  renounce  everything  and  not  calculating 
on  mere  cliance,  he  di vises  meaas  for  the 
attainments  of  salvation.  Thus  does  he  re- 
nounce all  worldly  pursuits  and  shuns  all 
sins. 

53.  He  thus  becomes  virtuous  and  he  thus 
finally  attains  salvation.  Tara  (meditation) 
is  tlie  chief  requisite  for  obtaining  salvation, 
resignation  and  forbearance  are  its  roots. 

54.  By  this  means  he  obtains  all  the 
objects  of  his  desire.  By  subduing  his 
senses,  and  by  means  of  truthfulness  and 
forbearnces,  O  foremost  i>f  Brahma ns,  he 
obtains  the  supreme  state  of    Brahma. 

The  Brahmana  said  :— 

55.-56.  O  foremost  of  all  virtuous  and 
vow-observing  men,  you  talk  of  the  senses; — 
wl»at  are  they  f  How  might  tliev  be  sub- 
dued ?  What  is  the  good  of  subduing  them  T 
How  does  a  creature  obtain  the  fruits  of 
doing  it  ?  I  eagerly  desire  to  know  all  about 
these  matters. 

Thus  ends  the  two  hundred  and  ettrhth 
chapter  colloquy  between  the  Fowler  and 
the  Brahmana  in  the  Afarkcndeya  Somasya 
oj"  the  Van  a  Parva 


CHAPTER    CCIX. 

(MARKENDEYA  SAMASYA  PARVA) 

— Continued^ 

Uarkandeya  said  :— 

1.  O  Yudhisthira,  O  ruler  of  men,  hear 
what  the  virtuous  fowler  said  to  that  Brah- 
mana when  he  was  thus  asked  by  him. 

The  Fowler  said  .•— 

2.  O  foremost  of  Brahmanas,  men's 
minds  are.  first  bent  towards  acquiring  knowl- 
edge. When  that  is  acquired,  they  indulge 
in  their  desires  and  anger. 

3;  For  that  end,  they  labour  and  perform 
great  works  and  indulge  in  their  much  de- 
sired pleasures  of  beauty,  of  flavour  &c. 

4.  Then  follows  attachment,  then  follows 
envy,  then  avarice  and  then  illusion  (extinc- 
tion of  all  spiritual  light). 

5.  When  men  are  thus  influenced  by 
avarice,  envy  and  attachment,  tlieir  under- 
standing   does   not    lean    towards    virtue  ; 


3i8 


MAIIARIIARATA. 


and  they  then  practise  tlie    very  mockery  of 
virtue. 

6. — 7.  O  foremost  of  Brahmanas,  prac- 
tisingf  virtue  with  hypocracy,  they  remain 
sitisrted  in  acquiring  wealth  by  dislionour- 
able  means.  And  wtih  the  wealth  thus  ac- 
quired, their  intelligence  becomes  attached 
to  the  evil  ways  ;  they  were  then  filled  with 
the  desire  to  commit  sins.  O  foremost  of 
Brahmanas,  when  their  friends  and  the 
learned    men  remonstrate, 

8.  They  are  ready  with  various  answers 
which  are  neither  sound  nor  convincing. 
From  their  attachment  for  evil  ways,  they 
are  guilty  of  threefold  sins. 

9.  They  commit  sin  in  thought,  in  word 
and  also  in  action.  Addicted  to  evil  ways,  all 
their  good  qualities  are  destroyed. 

10.  These  men  of  evil  deeds  form 
friendship  with  men  of  similar  character,  and 
therefore  as  its  result,  they  suffer  misery  in 
this  world  as  well  as  in  the  next. 

II. — 12.  All  sinful  men  are  of  this  nature. 
Now  hear  about  the  viiiuous  man.  He 
discerns  evils  by  means  of  his  spiritual  sight. 
He  is  able  to  discriminate  between  happi- 
ness and  misery.  He  is  full  of  respectful 
attention  to  men  of  virtue  ;  and  by  practising 
virtues,  his  mind  becomes  inclined  to 
virtue. 

The  Brahmana  said :— 

13.  You  have  given  a  true  exposition  of 
virtue  which  none  else  is  able  to  do.  Your 
spiritual  power  is  great,  and  you  appear  to 
me  to  be  a  great  Rishi. 

The  Fowler  said  :— 

14.  The  greatly  powerful  Brahmanas  are 
worshipped  with  the  same  honours  as  our 
anscestors.  They  are  before  others  always 
propitiated  with  offerings  of  food.  Wisemen 
m  this  world  do  what  is  pleasing  to  them 
with  all  their  heart. 

1^.  O  foremost  of  Brahmanas,  after 
havmg  bowed  down  to  Brahmanas  as  a  class 
I  shall  now  tell  you  what  is  pleasing  to  them 
Learn  now  the  Brahma  Philosophy, 

i6.  This  whole  universe,  which  is  uncon- 
querable and  which  abounds  in  great  ele- 
ments, is  Brahma  (himself).  There  is  nothing 
higher  tlian  this. 

17.  Earth,  air,  water,  and  sky  are  the 
great  elements.  Form,  flavour,  sound,  touch 
and  taste  are^their  characteristic  properties. 

18.  These  latter  also  have  their 
(own  peculiar)  properties  correlated  to  each 
other.  Of  the  three  qualities  they  are 
characterised  by  each  in  order  of  priority. 


19.  The  sixth  property  is  (^onsciousne^ 
which  is  called  mind.  The  se\'enth  b  intelli- 
gence, «nd  then  follows  Egoism. 

20 — 21.  Then  are  the  five  senses,  then 
the  soul,  then  the  moral  qualities,  calfed, 
Saiyai  Raja,  and  Tama,  These  seventeen  are 
said  to  be  the  unknown  or  incomprehensible 
qualities.  1  have  told  you  all  this, — what  dse 
do  you  wish  to  know  7 

Thus  ends  the  two-huadred  and  ninth  chap' 
ier^  colloqtt^  between  the  Fowler  and  the 
Brahmana  tn  the  Markandeya  of  the  Vana 
Parva, 


CHAPTER    CCX. 

(MARKANDEYA  SAMASYA    PRAVA) 

— Continued, 

Markandeya  ^id  :— 

1.  O  descendant  of  Bharata,  having  been 
thus  addressed  by  that  Brahmana,  the  vir- 
tuous fowler  again  began  to  speak 
(on  things)  so  pleasing  to  the  mind. 

The  Brahmana  said:— 

2.  O  foremost  of  all  virtuous  men,  it  is 
said  that  there  aie  five  great  elements.  Will 
you  describe  to  me  in  detail  the  properties 
of  those  five  (elements)? 

The  Fowler  said:— 

3.  The  earth,  water,  fire,  air,  and  sky,  all 
have  properties  enterlapping  each  other.  I 
shall  describe  tliem  to  you. 

4.  O  Brahmana,  the  earth  has  five  qua- 
lities, water  four,  fire  three  and  the  air  and 
the  sky  together  three. 

5.  Sound,  touch,  form,  flovour  and  taste, 
these  five  qualities  belong  to  eartli. 

6.  O  foremost  of  Brahmanas,  O  twice- 
born  one,  O  vow-obser\'ing  Kishi,  sound, 
touch,  form  and  taste  have  been  described  to 
you  as  the  properties  of  water. 

7.  Sound,  touch  and  form  are  the  three 
properties  of  fire  ;  sound  and  touch  are  tlie 
two  properties  of  the  air  ;  and  sound  is  tlie 
property  of  the  sky. 

%,  O  Brahmana,  these  fifteen  properties 
inherent  in  five  elements,  exist  in  all  substan- 
ces of  which  this  universe  is  composed. 

9 — 10.  O  Brahmana,  they  arc  not  oppo- 
sed to  one  another ;  they  exist  in  proper  com- 
bination. When  this  uuiverse  is  thrown  into 
a  state  of  chaos  then  every  corporeal  being 
in  proper  time  assumes  another  body,  U 
perishes  also  in  due  order. 


VANA    PAKVA. 


3'9 


11 — 12.  There  (everlastingly)  exist  the 
five  elcnienlary  substances  of  which  all  the 
mobile  and  immobile  world  is  composed. 
Whattver  is  perceptible  by  the  senses  is 
called  Vyakta  (manifest),  and  whatever  is 
not  perceptible  by  the  senses  is  called 
A  lyakta  (not  manifest). 

13-17.     When  a  person  engfages  in    Tapa 
after  having  duly  subdued  his  senses   which 
have  their  own  proper  objective  play  in  the 
external  conditions  of  sound,  form  &c.,  then 
he  sees  that  his    own    spirit    pervades    the 
whole  universe  and  the  universe  is   also    re- 
flected in    him.     He    who    is  bound  to  the 
b)nds  of  his  previous  Karma^  although  learn- 
ed tn  the  highest  spiritual  wisdom,  is    cog- 
nisant   only    of     his    own  soul's    objective 
existence,    but    the     person  whose     soul  is 
never  affected   by  the    objective  conditions 
around  is  never  subject  to  ills,  owing  to   its 
absorption  in  the  primal   spirit  of    Bramha. 
When   a   person    has  overcome  illusion,   his 
manly      virtues      consisting      the     essence 
of  spiritual      wisdom      turn      to      spiritual 
enlightenment        which        illuminates      the 
intelligence       of      all      beings.      Such      a 
being   is  called  by  the   omnipotent,    the   in- 
telligent one  who  is   without   beginning   and 
without  end,   selfexistence,   immutable,    in- 
corporeal and  imcomparable. 

18.  O  Brahmana,  what  you  have  en- 
quired of  me  is  the  result  of  self-discipline. 
iTiis  self-discipline  cin  only  be  acquired 
by  subduing  the  senses.  It  can  not  be 
acquired  by  any  other  means. 

19.  Heaven  and  hell  both  are  dependent 
on  our  senses.  When  subdued,  they  le;«d  us 
to  heaven  and  when  indulged  in,  they  lead 
us  to  hell. 

20.  This  subjugation  of  the  senses  is  the 
highest  means  of  attaining  spiritual  ad- 
vancement ;  it  is  also  at  the  root  of  all  our 
spiritual  degradation. 

21.  By  indulging  in  them,  a  person 
contracts  vices  and  by  bringing  them  under 
control,  he  attains   salvation. 

22.  The  self-controlled  man  who  acquires 
over  his  six  senses  is  never  tainted  with  sin  ; 
and  consequently  evil  has  no  power  over 
him. 

23.  Man's  body  has  been  compared  with 
a  chariot,  his  soul  with  a  charioteer,  and  his 
senses  with  the  horses.  A  skilful  man  drives 
about  without  confusion,  like  an  able  chari- 
oteer with  well-broken  horses. 

24.  Tliat  man  is  an  excellent  driver  who 
knows  how  to  patiently  wield  the  reins  of 
these  wild  horses, — namely  the  six  senses 
inherent  in  our  nature. 

25.     When   our  senses  become  ungovern- 
able like  horses  on   the  road,     we    must 


patiently   rein  them  in,  for  with  patience  we 
we  are  sure  to  get  the  better  of  them. 

26.  When  man's  mind  is  overpowered 
by  any  one  of  these  senses  running  wild, 
he  loses  his  reason  and  becomes  like  a  ship 
tossed  by  the  tempest  in  the  sea. 

27.  Men  are  deceived  by  illusion  in 
hoping  to  rpnp  the  fruit  of  those  six  things 
the  effects  of  which  »re  studied  by  persons 
of  spiritual  insight  who  thereby  reap  the 
fruits  of  their  clear  perception. 

Thus  ends  the  thvo  humired  and  tenth 
chapter f  colloquy  between  the  fowler  and 
Brahmana,  in  the  Markandeya  Samasya  of 
the   Vana  Patva, 


.  CHAPTER    CCXI. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued. 

Markandeya  said— 

1.  O  descendant  of  Bharata,  when  the 
fowler  expounded  these  abstruse  points,  the 
Brahmana  with  great  attention  asked  about 
other  subtle  points. 

The  Brahmana  said  :— 

2.  Truly  describe  to  me  who  duly  now 
ask  you  the  respective  virtues  of  the  three 
qualities,  namely  Satya,  Raja  and   Tama, 

3.  I  shall  tell  you  what  you  ask  me. 
I  shall  separately  describe  to  you  their  res- 
pective virtues.     Listen  to   them. 

4.  Tama  is  characterised  by  illusion. 
Raja  incites  men  to  action,  Satya  is  of  great 
spfendour  and  therefore  it  is  called  the 
greatest  of  them  all. 

5.  He  who  is  greatly  under  the  influ- 
ence of  spiritual  ignorance,  who  is  foolish, 
senseless  and  given  to  (day)  dreaming,  who 
is  idle,  unenergetic,  full  of  anger  and 
haughtiness,  is  said  to  be  under  the  influence 
of  Tama. 

6.  O  Brahmana  Rishi,  that  excellent 
man  who  is  agreeable  in  speeeh,  thoughtful, 
free  from  envy,  industrious  in  action  from 
an  eager  desire  to  reap  its  fruits  and  of 
warm  temperament,  is  said  to  be  under  the 
influence  of  Raja. 

7.  He  who  is  resolute,  patient,  not  sub- 
ject to  anger,  free  from  malice  and  is  not 
skilful  in  action  from  want  of  a  selfish 
desire  to  reap  its  fruits  and  who  is  wise  and 
forbearing,  is  said  to  be  under  the  influence 
of  Satya, 

8—10.  When  a  man  endued  with  Satya 
quality  is  influenced  by  worldliness  he  suffers 


320 


.viamabiiahaia: 


misery  but  h«  hales  worldlint^s  when  he 
realises  its  full  significance*  Then  a  feeling 
of  indifference  to  worldly  aff  lirs  begins  to 
influence  him.  And  then  his  pride  de* 
CI  eases  and  uprij»hiness  beco  nes  more  pro- 
minent. His  conflicting  moral  sentiments 
are  reconciled  and  then  self-restraint  in  any 
matter  (for  him)  becomes  unnecessary. 

II — 12.  O  Brahnana,  a  man  may  be 
born  as  a  Sudra  but  if  he  is  endued  with 
good  qualities,  he  m  ly  attain  to  the  state  of 
a  Vaisya.  Similarly  that  of  a  Kshatrya 
and  if  he  is  steadfast  in  rectitude  he  may 
even  become  a  Brahma na.  I  have  des- 
cribed to  vou  all  these  virtues, — what  else 
do  you  wish  to  learn. 

Thus  ends  the  two  hnndred  and  eleventh 
chapter,  colloquy  between  the  fowler  and 
the  Brahmnna,  in  the  Markandeya  Samasya 
of  the  Vana  Parva, 


CHAPTER     CCXII. 

(MARKANDEYA  SAMASYA   PARVA) 

— Continued, 

The  Brahmana  said  :— 

t.  How  is  it  that  the  (vital)  fire  in  com- 
bination with  the  earthly  elements  (matter) 
becomes  the  corporeal  (living  creatures)  ? 
And  how  does  the  (vital)  air  (the  breath) 
according  to  the  nature  of  its  sear  excites  to- 
action  (the  corporeal  living  creatures)  ? 

Markandeya  said : — 

2.  O  Yudhisthira,  this  question  being 
put  to  the  fowler  by  the  Brahmana,  the 
fowler  thus  replied  to  that  high-souled 
Brahmana. 

The  Fowler  said  :— 

3.  The  vitafi  spirit  manifesting  itself  in 
seat  the  conciousness  causes  the  action  of 
the  corporeal  frame.  The  soul  being  present 
in  both  of  these  acts. 

4.  The  past,  the  present  and  the  future 
are  inseparably  associated  with  the  soul. 
It  is  the  highest  of  the  possessions  of  all 
creatures.  It  is  the  essence  of  Supreme 
Spirit  and  we  adore  it. 

5.  It  is  the  animating  principle  of  all 
cretatures,  it  is  the  eternal  Purusha,  It  is 
giieat, — it  is  the  intelligence  and  it  is  the 
EgOt  it  is  the  seat  of  all  elements. 

6.  Thus  while  seated  here  (in  the  cor- 
poreal form),  it  is  su^^tained  in  all  its  exter- 
nal or  internal  relations  by  the  subtle 
eternal  air  called  Prana  and  afterwards 
each  creature  goes  its  own  way  by  the 
action  of  another  subtle  air  called  Samana,     I 


7.  Tlris  (Samana)  transforming  ifeelf  to 
Apana  air  and  supported  by  the  head  nf  tlie 
stomach  carries     the  refuge   matter  ol  t*»r 
body,   sudi   as   urine  &c  to  the  kidiljys  and 
intestines. 

8.  It  is  present  in  the  three  elements  of 
actions,  exertion  and  power  and  then  in  th«t 
state  it  is  called  Udana  by  men  learited  in 
the  ph^'sical  science, 

9.  When  it  manifests  itself  by  its  pre- 
sence at  all  the  junctional  points  of  the 
system,  it  is  known  by  the  name  of  Vyana, 

10.  The  ipternaJ  heat  is  diffused  over 
all  the  tissues  of  our  system  and  supported 
by  these  kinds  of  air.  it  transforms  our  food 
and  the  tissues  and  the  humours  of  our 
system. 

11.  By  the  coalition  of  Prana  and  ofticr 
airs,  a  reaction  ensues  and  the  heat  gener- 
ated thereby  is  known  as  the  internal  heat 
of  the  human  system  which  causes  digestion 
of  food. 

12.  The  Pr/z«/?  and  the  Apana  airs  arc 
interposed  within  the  Samana  and  the 
Udana  airs.  The  heat  generated  by  tlteir 
coalition  causes  the  growth  of  the  body. 

13 — 15,  That  portion  of  its  seat  extend- 
ing to  as  far  as  the  rectum,  is  called  Ap^n^ 
and  from  that,  arteries  arise  in  the  five  airs 
Prana,  Prana  acted  on  by  the  heat,  strikes 
against  the  extrimity  of  Apana  region  and 
then  recoiling,  it  reacts  on  the  heat.  Above 
the  navel  is  the  region  of  undigest  food  and 
below  it,  the  region  of  digestion.  Prana 
and  alt  other  airs  of  the  system  are  seattd 
in  the  navel. 

16.  The  arteries  issuing  from  the  heart 
rnn  upwards  and  downwards  and  also  in 
oblique  directions,  they  carry  th»  best  es- 
sence of  our  food  and  are  acted  upon  by  the 
ten  Prana  airs, 

17.  Thw  is  the  way,  by  which  go  to  the 
highest  statp,  the  Yog«  who  have  overcome 
all  difficulties  whaare  patient  and'  sHf-coa- 
trolled  and  who  have  their  souls  seated  in 
their  brains.  The  Prana  and  Apama  are 
thus  present  in  all  creatures. 

18 — 21.  Know  that  the  soul  is  embodied 
in  the  corporeal  disguise,  in  the  eleven  alk>- 
teopus  conditions  (of  the  animal  system)  and 
that  though  eternal, its  normal  state  is  appa- 
rently modified' by  its  accompaniments  even 
like  the  fire  purified  in  its  pan,~«tental 
yet  with  its  course*altered  by  its  surround- 
ings ;  and  that  the  divine  thing  which  is 
kindred  with  the  body  is  related  to  the  latter 
in  the  same  way  as  a  drop  ot  water  to  sleek 
surface  of  a  lotus  leaf  on  which  it  rolls;  know 
that  Satya  Raja  and  Tama  are  thcaltribute*^ 
of  all  life.     Life  is  the  attribute  of  spirit  and 


YANA   PARVA. 


i2t 


spirit  ag^ain  is  the  attribute   of  the   Supreme 
ooiil. 

42.  Inert  anH  iitsengible  matter  is  the 
seat  of  the  living  principle  which  is  active  in 
itself  and  induces  activity  in  others.  That  by 
which  the  seven  worlds  are  incited  to  action 
is  called  the  most  high  by  nien  of  high  spi- 
ritual insight. 

23.  Thus  in  all  the^e  elements  the  eter- 
nal spirit  docs  n<  t  rfiow  iisdf,  but  is  percei- 
ved by  the  learned  in  spiritual  science  by 
reason  of  their  high  and  keen  percep- 
tion. 

24.  A  pure-minded  man,  by  purifyinjj 
his  heart,  i«  able  to  destroy  the  gT>od  and  evil 
effects  of  his  actions  and  obtains  eternal 
bliss  by  the  enlightenment  of  his  inner 
spirit. 

23.  This  state  of  peace  and  purification 
of  heart  is  likened  to  the  siaie  of  a  person 
wIk),  in  a  cheerful  state  of  mind,  sif'eps 
soundly  or  to  the  brilliance  of  a  lamp  trim- 
med by  a  skilful  hand. 

26—27.  Such  a  pure-minded  man  living 
on  frugal  diet  perceives  the  supreme  spirit 
reflected  in  his  own  mind  and  by  practising 
concentration  of  mind  In  the  evening  and 
early  in  the  morning,  sees  the  Supreme 
Spirk  which  has  no  attributes,  in  the  light  of 
his  heart,  shining  like  a  dazzling  lamp  and 
thus  he  obtains  salvation. 

28.  Avarice  und  anger  must  be  subdued 
by  .ill  means,  (or  this  constitutes  the  most 
sacred  virtue  that  people  can  practice.  It 
is  considered  to  I^Uv^  means  by  which  men 
crot^over  to  theiotlmr  side  of  this  sea  of  mi- 
sery and  pair. 

29.  A  man  must  preserve  his  virtue, 
being  overcome  by  anger,  his  righteousness 
by  pridle,  his  learning' by  vanity  and  his. soul 
by  illusion. 

30.  Leniency  is  the  best  .of  Wrtues,  and 
forbearance  is  the  best  of  powers  ;  the  know- 
ledge of  the  spirit  is  the  best  of  all  know- 
ledge and  truthfulness  is  the  best  of  religious 
vows. 

31.  To  tell  the  truth  is  good  and  the 
knowledge  of, truth  also  is  goo#»^k4it  what 
conduces  to  th6  greatest  good  of  all  ^^eatures 
is  known  as  the  highest  truth. 

32.  He  whose  actions  are  performed  not 
with  the  object  of  securing  any-  reward  t>r 
blessing,  who  has  sacrificed  all  to  the  require 
reents  of  his  renunciation  is  a  real  sanyasi 
and  is  really  wue. 

3^  CortimUnion  with  Brahma  cannot  be 
tut^tittd  us  even  by  our  spiritual  preceptor ; 
hecatf  oiftygive  us  a  clue  to  the  my«t«ry; 
reiiunciatiOTT  of  things  of  the  material  world 
is  OAlled  Yoga. 


34.    We  must  not  do  barm  to  any  cr^a- 
!  ture  and  must  live   in   amity   with   all.     In 
this  our  present  existence  we  must  not  avenge 
ourselves  on  any  creature. 

35;  Self-abnegation,  peace  of  mind,  re- 
nunciation of  hope,  and  equanimity,  these 
are  the  ways  by  which  spiritual  enlighten- 
ment can  always  be  secured.  The  Know- 
ledge of  self  is  the  best  of  all  know- 
ledge* 

36.  In  this  world  as  well  as  in  the  next, 
renouncing  all  wordly  desires  and  assuming 
a  stolid  indifference,  in  which  all  suffering 
is  at  rest,  people  should  fulfil  their  reljgious 
duties  with  tlie  aid  of  their  intelligence.    ' 

37.  The  Rishi  who  desires  to  obtain  sal- 
vation which  is  very  difficult  to  obtain,  must 
always  perform  austerities,  must  be  fort>ear- 
ing,  seit-controlied  and  must  give  up  that 
longing  fondness  which  binds  him  to  the 
things  of  the  earth. 

387  39-  The  attributes  that  are  pcrcep* 
tible  in  us  become  non -attributes  in  Him. 
He  is  not  bound  by  anything,  He  is  precep-- 
tible  only  by  the  expansion  and  develop- 
ment of  our  spiritual  vision.  As  soon  as 
the  illusion  of  ignorance  is  despelled,  this 
supreme  and  unalloyed  bliss  is  obtained. 
By  foregoing  the  objects  of  both  pleasure 
and  pain  and  by  renouncing  the  feeling 
which  binds  him  to  the  things  oi  the  earth» 
one  attains  to  Brahma. 

40.  O  excellent  Brahmana,  I  have  told 
you  in  brief  all  that  I  have  heard.  What 
else  do  3'ou  desire  to  hear. 

Thus  ends  the  two  hundred  and  twelfth 
chapter,  colloquy  0/  the  PovUer  and  the 
Brahmumat  in  the  Markandeya  Samashya  ^f 
the  Vatta  Parva, 


CHAPTERCCXIII. 

(MARKANDEYA  SAMASYA   PARVA) 

— Continued. 

Harkandeya  said  :— 

I.  O  Yudhisthira,  when  all  this  about 
the  mystery  of  salvation  was  told  to  the 
Brahmana,  he  was  highly  pleased.  He 
then  thus  Spoke  to  the  virtuous  Fowler. 

The  Braliaqiaxia  said  :— 

3.'  All  thk  ^t  you  have  told  mt  is 
rational.  It^ppe^rs  that  there  is  nothing 
in  conneettion  with  the  mysteries  of  religion 
which  you-do-not  kndW. 

The  Fowkr  siid  ^-^ 

3.  O  leremott  of  Brahmanns.  chief  of 
the  twitc-borns,  behold  with  your  own   eyes 


4I 


■i 


322 


mahabiiahata 


all  the  virtues  that  I  possess  and  by  reason 
of  which  I  have  attained  to  this  success 
(blissful  state). 

4.  O  exalted  one,  arise,  soon  enter 
this  inner  apartment.  O  virtuous  one, 
you  should  see, (first)  my  father  and  my 
mother. 

Harkandeya  said  :— 

5.  Having  been  thus  addressed,  he  went 
in  and  &aw  a  magnificient  and  charming 
liouoe,  divided  in  suits  of  rooms, 

6.  Resembling  the  abode  of  the  celes- 
tials adorned  by  the  gods.  It  was  fur- 
nished with  seats  and  beds  and  filled  with 
excellent  perfumes. 

*  7.  His  adorable  parents,  after  their  meal, 
were  comfortably  seated  .there  on  excellent 
seats,  with  white  robes  on.  Seeing  them  the 
fowler  prostrated  himself  before  them  with 
his  head  at  their  feet. 

The  Aged  ones  said  :— 

8.  O  virtuous  one,  arise,  arise,  may 
virtue  protect  you.  We  are  much  pleased 
with  your  virtue.  Be  blessed  with  a  long 
life, 

9.  And  with  knowledge,  high  intelli- 
gence and  fulfilment  of  your  desires.  O 
!>on,  you  are  a  good  and  dutiful  son,  we  are 
always  taken  care  by  you. 

10.  There  is  not  even  aniongst  the  celes- 
tials such  a  one  as  to  deserve  worship  from 
you.  By  always  subduing  your  senses  you 
have  acquired  the  self'control  of  the  twice 
horns. 

11.  Your  father,  grand-father  and  great 
grand -fathers  are,  O  son,  always  pleased 
with  you,  for  your  (great;  self-control  and 
for  your  reverence  for  us. 

12.  In  thought,  in  word  or  in  action, 
your  attention  to  us  never  flags  and  it  ap- 
pears, even  at  presenj,  that  you  have  no 
other  thought  in  your  mind. 

13.  O  son,  as  the  son  of  Jamadagni, 
Rama  tried  to  serve  his  old  parents,  so  have 
you  done  to  please  us,  nay  you  have  done 
more. 

Markandeya  said:— 

14.  Then  the  virtuous  fowler  introduced 
the  Brahmana  to  his  parents  ;  they  received 
him  with  the  usiial  salutaion  of  welcome. 

15.  The' BVahmana  accepting  their  wel- 
come, enquired  if  they  with  their  children 
and  servants  were  well  and  if  they  were 
always  enjoying  good  health. 

The  aged  ones  said  ;— 

16.  O  Brahmana,  we  are  all  well  in  our 
hotne  with  all  our  servants.  O  exalted  one, 
liavr  you  Cvime  here  witliout  any  diffiiaihy  V 


Harkandeya  said  :^ 

17.  The  Brahmana  replied  in  gladness 
by  saving  *'  yes."  Then  the  virtuous  fowler 
thus  spoke  to  the  Brahmana. 

The  Fowler  said  :— 

18.  O  exalted  one,  these  my  father  and 
mother  are  the  idols  I  worship  with  whatever 
adoration  due  to  the  gods. 

19.  Thirty  three  million  gods  with  Indra 
at  their  head,  are  worshipped  by  all  men,  so 
are  these  aged  parents  of  mine  worshipped 
by  me. 

20.  As  the  Brahmanas  try  to  procure 
offerings  for  their  gods,  so  do  1 ,  wiiH  dili- 
gence for  these  two  (my  aged  parents). 

21.  O  Brahmana,  these  my  father  and 
mother  are  my  supreme  gods.  O  twice- 
born  one,  I  always  try  to  gratify  them  with 
the  offering  of  fruits,  flowers,  and  gems. 

22.  To  me  they  are  tike  the  three  sncred 
fires  mentioned  by  the  learned.  O  Brah- 
mana, they  are  to  me  as  the  sacrifices  in 
the  four  Vedas. ' 

23.  My  five  vital  airs,  my  wife,  children, 
and  friends  are  all  for  them.  With  my 
wife  and  my  children,  I  always  serve  them. 

24.  O  foremost  of  Brahmanas,  with  my 
own  hands  I  assist  them  in  bathing;  I  al^o 
wash  their  feet,  1  give  them  food. 

25.  I  speak  to  them  only  what  is  agree- 
able, avoiding  all  that  is  unpleasant  and 
disagreeable.  I  even  do  that  which  is  itot 
virtuous,  to  please  them. 

26 — 28.  O  foremost  of  the  twice- borns, 
O  Brahmana,  I  am  always  diligent  in 
always  waiting  upon  them.  The  pnrenis. 
the  sacred,  fire,  the  soul,  the  preceptor,— 
these  five,  O  foremost  of  Brahmanas  de- 
serve the  highest  worship  from  a  person 
who  seeks  prosperity.  By  properly  servinjf 
them,  one  acquires  the  merit  ot  perpetually 
keeping  up  the  sacred  fires.  It  is  the  eternal 
and  invariable  duty  of  all  who  lead  domes- 
tic life. 

7'hus  ends  the  two  hundred  and  thir- 
teenth chapter,  colloquy  betiseen  the  favflrr 
and  the  Brahmana,  in  the  MarkoiidiV^ 
Samashya  of  the  Vona  Parva. 


CHAPTER    C  C  X  I  V. 

(MARICANDEYA  SAMASYS  FARVA) 

— Continued^ 

Harkandeya  said  :— 

I.     Having  introduced  both  of  his  pareflti 
to   that   Brahmana  a&  bis   highest  Gurui' 


VANA  PARVA. 


323 


thnt    virtiioii=i-'nIiuIcd     fowler     again     ihus 
spoke  Co   the    Brnhmana. 

The  Fowler  said:— 

2  —3.  Behold  the  power  of  my  this 
virtue  bv  which  my  spiritual  vision  has 
extended.  For  this  reason  you  were  told 
by  that  self-controlled,  and  truthful  and 
chaste  lady.  'Goto  Mithila,  there  lives  a 
Fowler  who  will  explain  to  you  the  mysteries 
of   relijjion.' 

The  Brahmana  said:— 

4.  O  virtuous  and  row-observing"  man, 
thinkinor  of  what  that  truthful,  well-behaved 
and  chas'.e  lady  told  me,  I  am  of  opinion, 
that  you  re  illy  possess  very  high  qualities. 

The  Powler  said  :— 

5.  O  foremost  of  Brahmanas,  O  Lord, 
what  that  chaste  lady  told  you  about  me, 
was  certainly  said  with  full  knowledge  of 
the  facts. 

6.  O  sire,  I  have  explained  to  you  all  this 
as  a  m;itter  of  favour.  O  Brahmana,  hear 
what  will  be  good  for  you. 

7.  O  foremost  of  Brahmans,  O  faultless 
one,  you  have  wronged  your  father  and 
mother,  for  you  have  left  home  for  learning 
tlie  Vedas  without  their  permission. 

8.  You  have  not  properly  acted  in  this 
matter,  for  your  ascetic  and  aged  parents 
hive  become  completely  blind  from  grief  at 
your  loss. 

9.  Go  back  to  please  them.  May  this 
virtue  never  forsake  you.  You  arc  an  as- 
cetic, you  are  high-souled;  3'ou  are  always 
devoted  to  your  religion, 

10.  But  all  has  become  in  vain,  therefore 
soon  go  back  to  console  your  parents.  Hava 
regard  for  my  words  and  do  not  act  in  any 
oiJier  way.  I  uU  you  what  is  good  for  you, 
U  Brahm  ma  return  even  to-day. 

The  Brahmana  said  :— 

u.  O  man  of  virtuous  practices,  what 
you  have  said  is  certainly  true.  Be  blessed, 
i  am  much  pleased  with  you. 

The  Powler  said  :— 

12.— 13.  O  foremost  of  Brahmanas,  as 
you  assiduou'>ly  practise  these  divine,  an- 
cient and  eternal  virtues  which  are  so  diffi- 
cult to  be  acquired  even  by  pure-minded 
men,  you  seem  to  be  a  divine  being.  Re 
turn  soon  to  the  side  of  your  parents  and  be 
quick  and  diligent  in  honouring  yoiir  father 
J<"d  mother,  for  I  do  not  krtow,  if  there  is 
any  virtue  higher  than  this. 

The  Brahmana  said :—     .  , 

i4«    By  good  luck,  1  have>come  hereand 
^y  good   luck  I  have  met  with,  you*  .  Such 


expounder?  of  religion  are    difficnik  to  get  in 
this  world. 

15.  There  is  hardly  one  man  amongst 
one  thousand, "vho  is  learned  in  the  mysteries 
of  religion.  O  foremost  of  men,  I  am  high 
ly  pleased  with  you.  Let  prosperity  and  good 
fortune  be  yours. 

16.  O  sinless  one,  I  was  at  the  point  of 
falling  into  hell,  but  I  have  been  saved  by 
you.  It  was  ordained  and  therefore  I  did 
meet  you. 

17.  O  foremost  of  men,  as  the  fallen 
king  Yayati  was  saved  by  his  virtuous 
grandson,  so  have  I  now  been  saved  by  yoa. 

18.  I  shall  serve  my  father  and  mother 
at  your  command.  No  vicious-minded  man 
can  ever  expound  the  mysteries  of  virtue  and 
vice. 

19.  As  it  is  very  difficult  for  a  Sudra  to 
learn  the  mysteries  of  eternal  religion,  I  do 
not  consider  you  to  be  a  Sudra.  There 
must  be  some  reason  for  all  this. 

20.  You  must  have  been  born  as  a  Sudra 
as  a  result  of  your  past  Karma  (in  a  previ- 
ous birth).  O  high-souled  one,  I  eagerly. de- 
sire to  learn  truth  of  this  matter.  Tell  this 
to  me  with  attention  and  according  to  your 
inclination 

The  Fowler  said  :— 

21.  O  foremost  of  the  Brahmanas,  O  sin- 
less one,  Brahmanas  are  worthy  of  all  res- 
pect from  me,  hear  about  the  story  of  my 
previous  existence. 

22.  O  son  of  the  best  of  Brahmanas,  I 
was  a  Brahmana  previously  (in  my  another 
birth) ;  I  was  well -read  in  the  Vedas  and 
.earned  in  the  Vedangas. 

23.  Through  my  own  fault  I  have  been 
degraded  to  my  present  state.  A  ccrl;iin 
king  learned  in  the  science  of  arms  was  my 
friend. 

24.  O  Brahmana,  from  his  companion- 
ship, I  too  became  proficient  in  archery. 
Once  upon  a  time  the  king  went  out  hunt- 
ing. 

25.  Surrounded  by  his  ministers  and 
followed  by  h^s  best  warriois.  He  killed 
many  deer  near  a  hermitage. 

-  26.  O  foremost  of  Brahmanas,  I  too  sliot 
a  shrift  and  fearful  arrow.  A  Rishi  was 
wojnded  by  that  arrow  with  heid  bent. 

27.  The  Brahmana  fell  down  on  the 
ground  and  screaming  aloud  ^aid  "1  have 
done  no  wrong,  what  wretch  has  done  this !" 

28.  O  lord,  taking  him  for  a  deer  I  soon 
went  near  him  and  saw  that  Rishi  pierced  by 

my  tiiat  arrow  \yith  head  bcot. 


3^4 


MAI1AHHARA1A 


29- — 3^.  For  my  wicked  deed  I  was 
very  much  aggrieved  in  my  mind.  1  said 
to  itiat  Rishi  of  severe  auterities  who  was 
loudly  crying  lying  on  the  ground,  "1  have 
unconsciously  done  this."  1  again  said  to 
that  Rishi  "you  should  pardon  me  for  this 
sinful  act/' 

31.  But  the  Brahmana,  becoming  ex- 
ceedingly angry  said  "you  shall  be  born  as 
a  cruel  fowler  in  the  Sudra  order." 

Thus  ends  the  two  hundred  and  fourteenth 
ehapteYi  colloquy  between  the  Fowler  and 
the  Brahmara,  in  the  Markandeya  Samasya 
of  the  Vana  Parva^ 


CHAPTER   CCXV. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

The  Powler  said :— - 

I. — 2.  O  foremost  of  the  best  of  Brah- 
manas,  having  been  thus  cursed  by  tlie 
Rishi,  I  said  "Pardon  me,  O  Rishi,  I  have 
unconsciously  done  this  wicked  act.  You 
should  pardon  all  (my  fault).  O  exalted 
Rishi,  be  graceful  (to  me). 

The  Rishi  said  :— 

3.  The  curse  that  I  have  pronounced  can 
never  be  falsified.  This  is  certain.  But  for 
kindness  I  shall  do  you  a  favour. 

4.  Even  taking  your  birth  as  a  Sudra, 
you  will  be  virtuous,  you  shall  certainly  serve 
and  wait  upon  your  parents. 

5.  By  (thui)  serving  them,  you  will  ac- 
qmre  great  success.  You  shall  also  remem- 
ber the  events  of  your  past  life  and  shall  go 
to  heaven. 

6.  On  the  expiration  of  this  curse,  you 
shall  again  become  a  Brahmana.  I  was 
tlius  in  the  days  of  yore  cursed  by  that 
greatly  effulgent  Rishi. 

7.  O  foremost  of  men,  thus  was  he  pro- 
pitiated by  me.  O  best  of  men,  I  extricated 
the  arrow  frmn  his  body. 

8.  I  took  him  to  the  hermitage,  but  he 
was  not  deprived  of  his  life,  (he  recovered 
from  the  wound).  1  have  thus  narrated  to 
you  all  that  happened  to  me  before. 

9.  O  foremest  of  men,  ar.d  also  now  I 
can  go  to  heaven  hereafter. 

The  Brahmatia  said  :— 

10.  O  greitly  intelligent  dn«,  ^11  men 
are  thu^  subject  to  happiness  or  misery. 
VoO'^iioulJ  nji  tlierefort  grie^f^r  it%       ^      1 


11.  O  virtuous  man,  O  man  leartH 
in  the  ways  of  the  world,  in  obedience  10  ifee 
customs  of  your  present  caste  ( Fowler),  yoa 
have  pursued  these  wicked  ways. 

12.  These  being  the  duties  of  j-our  pro* 
fejsion,  the  stain  of  evil  Karma  will  not 
attach  to  you.  After  living  here  for  some- 
time you  shall  again  become  a  Brahmana. 

13. — 14'  There  is  no  doubt  that  even 
now  I  consider  you  to  be  a  Brahmana,  for 
the  Brahmana  who  is  vain  and  haughty 
who  is  sinful  and  evil-minded  and  wUo  is 
fond  of  degraded  practices,  is  no  better  llian 
a  Sudra.  The  Sudra  who  is  endued  with 
righteouness,  self-control  and  truthfulnefs, 

15.  Is  considered  by  me  as  a  Brahmana. 
A  man  becomes  a  Brahmana  by  his  own 
good  act;  by  his  own  evil  Karma  a  man 
meets  with  an  evil  and  terrible  doom. 

16.  O  foremost  of  men,  I  believe  that  Ml 
your  sin  is  destroyed  ;  >ou  must  not  jrricve 
for  it,  for  men  like  you,  who  are  so  virtuous 
and  learned  in  the  ways  and  mv«terics  of  tlic 
world,  can  )mvt  no  cause  of  grief. 

The  Powler  said  :— 

17.  The  bodily  disease  should  be  cured 
with  medicines  and  the  menul  ones  by 
spiritual  wisdom.  This  is  the  power  of 
knowledge.  Knowing  this,  the  wis>e  should 
not  behave  like  boys. 

18. — 20.  Men  of  low  intelligence  are 
overpowered  with  grief  at  the  occurrence  of 
something  which  is  not  agreeable  to  them, 
or  non -occurrence  of  something  which  is 
good  or  much  desired.  Every  i  reature  is 
subject  to  this  (law).  It  is  not  tnerely  a 
single  creature  or  a  class,  that  is  subj<^  ro 
niiserv.  Cognisant  of  this  evil,  people 
quickly  mend  I  heir  ways  ,  if  they  pcrcieve  k 
at  the  very  out -set,  they  succeed  in  curing 
it  altogether. 

21. — 22.  Whoever  sfrieves  for  it,  ody 
makes  himself  miserable.  Those  wise  men 
whose  knowledge  has  made  them  happy  and 
contented  and  wlto  are  indifferent  to  liappi- 
ness  and  misery,  are  really  happy.  Jlie 
wise  are  always  contented  and  the  foolish 
are  always  discontented. 

23. — 24.  There  is  no  end  to  disconte«l 
and  contentment  is  the  highest  h;«ppiness. 
The  man  who  has  attained  the  highest  state 
docs  not  grieve.  'Hiey  are  always  conscious 
of  the  final  destruction  of  all  creatures.  One 
must  not  give  way  to  discontent,  f or  tC  is 
like  a  virulently  prisonous  snake.  It  kills 
persons  of  undeveloped  intelligence  just  as  a 
child  IS  killed  by  an  enraged  snake. 

25.  That  man  has  no  manliness  whoM 
energies  do  abandon  hmi  and  wlio  h 
overpowered  with  perplexity,  when  an  occi- 
tloa  for  displaying  vigour  presents  it^. 


VAN  A   PaRVA. 


325 


a6.  Our  actions  art  with  certainty  follow- 
ed by  their  cffccU.  Whoever  merely  given 
himvetf  up  to  passive  indifference  {10  worldly 
affairs)  accomplishes  no  good. 

27.  Instead  of  grumbling,  one  mast  try 
to  find  out  the  means  by  wliich  he  can  be 
freed  from  ail  misery 

28.  He  who  has  attained  the  highest 
sute,  being  conscious  of  the  great  diflficiency 
of  all  matter  and  seeing  before  him  the 
final  doom,  never  grieves. 

29.  O  excellent  man.  O  learned  one.  I 
too  do  not  grieve.  I  wait  abiding  my  time. 
For  thb  reason  I  am  not  confined  (in  '"y 
way). 

Ttt  BrahBuma  said :~ 

30.  You  are  wi^e.great  in  knowledge  and 
vast  in  your  inieihgence  ;  O  vinnoits  01^, 
you  are  content  with  your  wisdom.  I  have 
nothing  to  complain  in  you. 

31.  O  foremoM  of  all  virtuous  men, 
(now)  farewell.  May  prosperity  oime  to 
you,  may  virtue  protect  \-ou  and  may  you 
be  ever  steady  in  the  practice  of  virtue. 

Karkandeya  said  :— 

32.  The  fowler  with  joined  hands  said  to 
him  "so  be  it.'*  That  foremost  of  Brah- 
manas  then  walked  round  him  and  went 
away. 

33.  When  the  Brahmana  returned  home 
he  assiduously  and  duty  began  to  serve  his 
old  father  and  mother. 

34.  O  Yudhisthira,  O  child.  O  foremost 
of  virtuous  men,  1  have  thus  told  you  in 
detail  all  that  you  asked  me  : — 

35.  The  virtue  of  woman's  devotion  to 
their  husbands  and  the  filial  piety  as  des- 
cribed to  the  Brahmana  by  tlie  rirtuous 
fowler 

TadMstliira  said  :— 

36.  O  foremost  of  all  virtuous  men,  O 
best  of  Rishis,  O  Brahmana,  wondeful  is  this 
excellefit  moral  story. 

37.  Listening  to  you,  O  learned  man,  O  j 
exalted  one,  my   lime   has   passed   away  as  I 
if  it  were  but   a    (fleeting)    moment.     But  I 
>m  not  as    yet    satiated  with  hearing  about 
Mmrma, 

Thus  ends  the  two  hunired  andfifUfmth 
tkapUr^  colloquy  betweem  iho  fowler  and 
the  Brahmana,  in  the  Markandsya  Samasrm 
•ftke  Vana  Farva 


CHAPTER    CCXVl. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued. 

Vaishampayana  said  :— 

I.  Having  heard  this  excellent  discourse 
on  religion,  Dhnrniaraja  (Vudhistliira)  again 
asked  the  Kishi  M^rkandeya  thus  : — 


said  :— 

2.  Why  did  in  the  days  of  yore.  Agni 
hide  himself  in  water  and  why  did  the 
greatly  effulgent  Angirasa  convey  the  obla- 
tions by  becoming  Agni,  when  Agni  had 
disappeared  7 

3.  O  exalted  one,  there  is  but  one  fire« 
but  it  is  seen,  according  10  the  nature  of  its 
actions  as  many.     I  desire  to  hear  all  tliis. 

4.  How  Kumara  (Kartikeya)  was  bom, 
how  became  to  be  knou'n  as  the  son  of 
Agni  and  how  he  was  begotten  by  Rudra 
(Siva)  on  Ganga  and  Kirtika  ? 

5.  O  best  of  the  Vrigu  race.  O  great 
Rishi,  I  desire  to  hear  all  this  in  detail.  I 
am  filled  with  great  curiosity. 

Markandeya  said :— 

6.  Tliis  is  the  old  hi«;tory  cited  as  an 
instance,  in  which  (is  related)  why  Agni  in 
wrath  went  to  the  forest  to  perform  asceti- 
cism. 

7.  And  why  the  exalted  Angirasa.  trans- 
forming himself  into  Agni,  destroyed  all  the 
darkness  and  distress  (the  worid)  by  his 
splendour. 

8.  O  mighty-armed  hrro.  in  the  days  of 
yore  Angirasa  performed  severe  asceticism 
in  hii  hermit;ige.  That  highly  exalted  one 
ex-en  excelled  Agni.  Becommg  such  he 
illluminated  the  whole  universe. 

9.  Agni  was  then  performing  asceticism 
and  he  became  greatly  aggrieved  with  that 
effulgence.  'Iliat  greatly  powerful  deity 
was  greatly  sorry,  but  he  did  not  know  what 
to  do. 

10.  The  exalted  one  thus  reflected. 
"Another  Agni  was  created  by  Brahma. 

11.  As  i  am  practising  asceticism  my 
services  as  Agiit  have  been  dispensed  with." 
He  then  considered  how  be  couki  agaio  be- 
come the  detty  of  fire. 

12.  Seeing  the  great  Rishi  giving  heat 
fo    the  entire  universe,    he    came   to  him 

fear  ;  thereupon  Angirasit  said. 

Aeni^   theproCector 
f^f^y^^t/f^  #ver  thf 


i< 


ol  the  world,  you 
Ihree  stable  worlds. 


326 


MAHABIIARATA. 


14.  Vou  Agni  wns  first  created  by 
Bramha  to  dcspel  darkness.  O  destroyer 
of  darknes*,  do  you  quickly  occupy  your 
own  place." 

Agni  Baid :— 

15.  My  reputation  has  been  destroyed  , 
in  this  world,  you  have  become  the  hre,  1 
people  will  know  you  as  Agni  and  not  me.       i 

16.  I  have    relinquished    my  godhood  of  j 
fire,  do  you  become    premeval    fire.     I  shall 
act  as  the  second  Prajapatya  fire. 

Angiras  said  :— 

17.  O  deity  of  fire,  do  you  become  the 
fire-god  and  the  destroyer  of  darkness.  Do 
you  attend  to  your  sacred  duty  of  clearing 
people's  way  to  heaven.  O  god,  make  me 
your  first  child. 

Markandeya  said:— 

18.  O  king,  having  heard  the  words  of 
Angirasha,  Agni  did  as  desired  ;  Angirasha 
had  a  son,  named  Vrihaspati. 

19.  O  descendant  of  Bharata,  knowing 
him  to  be  the  first  son  of  Angirasha  by  Agni, 
the  celestials  came  and  enquired  about  the 
mystery. 

20.  Having  been  thus  addressed  by  the 
celestials,  he  told  them  the  reason  ;  and  the 
celestials  accepted  tbe  explanation  of  Angi- 
rasha. 

21.  I  shall  (now)  describe  to  3*ou  various 
sorts  of  fire  of  great  effulgence  which  are 
known  to  the  Bramhanas  by  their  respective 
names. 

Thus  ends  the  two  hundred  and  sixteenth 
Chapter  1  the  history  of  Angirasha,  in  the 
Markandeya  Samashya  of  the  Vana  Parva. 


CHAPTER   CCXVI  I. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

Markandeya  said  :— 

1.  O  perpetuator  of  the  Kuru  race,  he 
who  was  the  third  son  of  Bramha  had  a  wife 
uamed  Suva.     Hear  about  her  sons. 

2.  O  King,  his  son  Vrihaspati  was  very 
famous,  high-souled  and  vigorons.  His 
genius  and  learning  were  very  great.  He 
was  highly  renowned  as  a   counsellor. 

3.  Vanumati  was  the  name  of  his  eldest 
daughter ;  she  was  the  most  beautiful  of  all 
his  children. 

4.  '  A«igtrasa'9  second  daughter  was 
call^'Raga,  shie  was  so  named  because  she 
was  the  source  of  all  creatures*'  love. 


5.  Sin  wall  was  the  third  daughter  of 
.Angirasha.  Her  body  was  of  such  5U:nd«r 
make,  that  she  was  visible  at  one  time  and 
invisible  at  ancHher  and  therefore  slie  was 
likened  to  the  daughter  of  Kudra. 

6.  Archismati  was  his  fourth  daiighler, 
she  was  so  named  because  of  her  great  cfful^ 
gence  ;  the  fifth  was  Habismati.  so  named 
from  her  accepting  Nobis  (oblations)  ;  the 
sixih  daughter  of  Angiraslia  was  named 
Mahismati,  who  was  very  pious. 

7 — 8.  O  high-minded  one,  his  seventh 
daughter  was  named  Mahamali ;  she  was 
alwa}^  present  at  sacrifices  of  great  splen- 
dour and  that  adorable  daughter  of  Angi- 
rasha whom  thev  called  matchless  and  abAot 
whom  men  cried  A'wAn.A'nAii,  in  wonder  w»s 
called  Kuhu. 

Thns  ends  the  two  hundred  and  seven- 
teenth chapter,  the  history  of  Angirasha,  is 
the  Markandeya  Samashya  of  the  Vanm 
Parva. 


CHAPTER    CCXVIII. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

Markandeya  said:— 

1.  Vrihaspati  had  a  celebrated  wife 
belonging  to  the  lunar  world.  He  begot  on 
her  six  sons,  all  of  them  by  different  fires, 
and  one  daughter. 

2.  The  fire  in  which  oblations  of  ghee  are 
offered  at  the  Pttrnamashya  and  at  other 
sacrifices  was  a  son  of  Vrihaspati  and  ihat 
high-souled  one  is  called  Sangu. 

3.  At  the  Chaturmashya  and  the  Aswa- 
mfdha  sacrifices,  animals  are  first  offered  in 
his  honour  ;  this  powerful  lire  is  indicated  by 
numerous  flames. 

4.  Sanju*s  wife  was  called  Satya  ;  she  was 
of  matchless  beauty;  sl»e sprang  from  Dhar- 
ma  for  the  sake  of  truth,  the  blazing  fire 
was  his  son  and  he  had  three  daughters  of 
great  religious  merit. 

5 — 5.  The  fire  which  is  honoured  with 
the  first  oblations  at  sacrifices  is  his  first  sen 
called  Bhanudwa^a,  the  seeond  son  of  Sanja 
is  called  Bharaia  m  whose  honour  oblations 
of  Ghee  are  offered  with  the  sacrificial 
laddie  at  all  the  Purnamashya  sacrifices. 

7.  Besides  these,  there  were  then  other 
sons,  of  whom  Bharata  was  the  eldest.  He 
had  a  son  named  BItaraU  and  a  (iaugbter 
called  Bharati. 

8.  The  Bharata  Agiii  was  the  son  of  Praja« 
pati  Bharata  Agiii.     O  best  of  tbe  Bh»rau 


VANA    PARVA. 


327 


race,  because    h«     was    greatly    honoured, 
therefore  he  was  called  **  great  . 

9.  Vira  was  the  wife  of  Bharadwaja, 
s^e  gave  birth  to  Bira.  It  is  said  by  the 
Brahtnanas  that  he  is  worshipped  like  Sonia 
with  offering  of  Gliec. 

10.  He  is  joined  with  Soma  in  the  secon- 
dary oblations  of  Ghee  and  is  c;<lled  Katha 
prova  and  Rathadwana  and  Kumbhareta. 

11.  He  begot  a  son  on  his  wife  Saraga 
n.imed  Siddhi  and  covered  the  son  with  his 
splf'udour.  As  he  is  the  presiding  genius 
of  fire,  he  is  always  mentioned  in  all  fire 
hymn. 

12.  The  fire  Nechynvana  only  pr^iises 
the  earth  ;  he  never  suffers  in  reputation, 
splendour  and  prosperity  ;  the  sinless  fire 
Saiya  blazing  with   pure  flame  was  his  son. 

13 — 16.  He  is  free  from  all  stain,  he  is 
not  defiled  by  sin,  he  is  the  regulator  of 
time  ;  that  fire  has  another  name  called 
Nishkriti^  because  he  accomplishes  the 
Nishkriti  of  all  creatures  ;  when  properly 
worshipped,  he  gives  good  fortune.  His 
son  is  called  Swana  who  is  the  generator  of 
all  diseases,  he  inflicts  severe  sufferings  on 
men  for  which  they  loudly  cry.  He  moves 
in  the  intelligence  of  all  creatures  ;  the  other 
fire  is  called  Vishwajit  by  men  of  spiritual 
wisdom. 

17.  O  descendant  of  Bharata,  the  fire, 
which  is  known  as  the  internal  heat  by 
which  all  foods  are  digested,  is  called  Sarva- 
vuka  and  was  begotten  by  him. 

18.  He  is  self-control  led,  he  is  of  great 
religious  merit,  he  is  a  Bramhachari,  and 
he  is  worshipped  by  the  Brahmanas  at  the 
Paka  sacrifice. 

19.  The  sacred  river  Gomati  was  his 
wife  and  by  him  all  religious-minded  men 
perform  their  sacrifices. 

20.  That  terrible  water-drinking  sea 
fire  called  Varava  has  the  tendency  to  go 
upwards  and  hence  it  is  called  Urdhabhag, 
Itsunds  in  the  Prand, 

21.  The  sixth  son  is  called  the  Swetakrit, 
for  him  oblations  become  S/iweta  ;  Udaghi* 
ra  oblations  are  always  made  in  his  honor. 

22—23.  When  all  creatures  are  calmed 
"»e  fire  named  Manianti  becomes  full  of 
^ury.  This  inexorable,  fearful  aud  highly 
J^thful  fire  is  the  danghter  of  Vnhaspati- 
He  is  known  by  the  name  of  Sa pa  and  is 
present  in  everything,  he  had  a  son  like 
J'l^om  there  was  none  in  heaven  in  personal 
*>«auiy.  And  therefore  he  was  called  by 
the  celestials  "Kama  Agiii". 

.  H^2$.  He  had  another  son,  called 
Amogha,  ^ho  was  t)iedflatro>'er  of  all  his 
«^cmies  in   battle,    .\ssured  of  success  The 


controls  his  wrath.  He  is  armed  with  a 
bird,  he  is  seated  on  a  chariot  and  is  adorned 
with  garlands  of  flowers  ;  she  had  another 
son  named  Ukta,  praised  by  the  three 
Uktas.  He  is  the  originator  of  the  great 
words  (the  Vedas)  and  he  is  therefore  called 
Samaswara^ 

Thus  ends  the  tioo  hundred  and  eighteenth 
chapter,  the  history  of  Angirasha,  in  the 
Markandeya  Samasya  of  the  Vana  Parva, 


CHAPTER     CCVIX. 

(MARICENDEYA   SAMASYA    PARVA) 

— Continued, 

Markandeya  said  :— 

>— 3-  He  performed  severe  asceticism 
lasting  for  many  hundred  years  with  the 
desire  of  getting  a  virtuous  son  equal  to  a 
Brahmana,  in  reputation  when  invocation 
was  made  with  Vydhiriti  hymns  and  with 
the  aid  of  the  five  sacred  fires,— namely 
Kasyapa,  Vasista,  Prana,  the  son  of  Prana, 
the  son  of  Angira,  Deravana  Suvarchnker, — 
there  was  a  bright  fire  full  of  the  animat- 
ing principle  and  of  five  different  colours. 

4.  Its  head  was  brilliant  as  the  flaming 
fire,  its  arms  were  as  bright  as  the  sun  ;  its 
skin  and  eyes  were  gold  coloured  and  its 
feet,  O  descendant  of  Bharata,  were  black. 

5.  Its  five  colours  were  given  to  it  by 
these  ^\'Q  men,  by  reason  of  their  great  pe- 
nances. This  celestial  being  is  therefore 
described  as  appertaining  to  ^we  men  and 
he  is  the  progenitor  of  the  five  tribes. 

6.  Having  performed  asceticism  for  ten 
thousand  years,  that  being  of  great  merit, 
produced  the  terrible  fire  appertaining  to  the 
Vritis  in  order  to  begin  the  work  of  creation 
and  from  his  head  and  mouth  respectively, 

7.  He  created  Vrihat  and  RathanUra, 
who  quickly  steal  life  away.  He  created 
Siva  from  his  navel,  Indra  from  his  prowess 
and  wind  and  fire  from  his  soul. 

8.  And  from  his  two  arms  the  h}*mns 
Udotta  and  Anudotta.  He  also  created  the 
mind  and  the  five  senses  and  other  creatures. 
Having  created  these  he  produced  the  five 
sons  ofthe  Pitries. 

9.  Of  these  Pranidhi  was  the  son  of 
Vrihadraiha,  the  son  of  Kashyapa,  Bhanu 
was  the  grand  son  of  Chyavaiia  Saurava, 
the  son  of  Suvarchaka  j  and  Anudutta  the 
son  of  Prana. 

10—13.  These  twenty  five  beings  were 
created  by  him.  Tapa  also  created  fifteen 
other  gods  who  obstruct  sacrifices.  (They 
are)  Subhima,  Bhima,  Atibhima,  Bhimavala 


3^4 


MAHA^IARATA. 


AvaUf  Sumitra,  Metravana,  Metrajna, 
Metravardhna«  Metradliannan,  Surapravna 
Vira,  Suvesha,  Suravarchas  and  Surahantrt. 

14.  These  deities  were  divided  into  three 
classes  of  five  each.  Placed  here  in  this 
world,  they  destroy  the  sacrifices   in  lieaven. 

15.  They  frustrate  their  objects  and  spoil 
their  oblations  of  Gkee  ;  they  do  this  only  to 
spite  the  sacred  fires  carrying  oblations  to 
the  celestials. 

16.  If  the  priests  are  careful,  they  place 
the  oblations  in  tlieir  honour  outside  the 
sacrificial  altar  ;  to  that  particular  place 
where  the  sacred  fire  iiiay  be  placed,  they 
cannot  go. 

17.  They  carry  the  oblations  offered  by 
the  votaries  by  means  of  whigs.  When  ap- 
peased by  h)  mns  they  do  nut  frustrate  the 
sacrificial  rites. 

r8.  Vrihadkutta,  another  son  of  Tapa 
belongs  to  the  eaitli.  l^le  is  worshipped  in 
tlie  world  by  virtuous  men  wlio  perform 
AgHthotm  sacrifices. 

19 — 20.  Of  the  son  of  Tapa,  who  b 
known  as  R;ithantara,  it  is  said  by  the 
priests  that  oblation  offered  in  his  honour  is 
otTered  to  Mitravinda.  The  celebrated 
Tapa  was  thus  very    happy  with  his  sons. 

Thus  ends  the  two  hundred  and  nineteen ^ 
ih  Chapter,  history  of  Angirasha,  in  the 
Markandeya  Samashya  of  the  Vana  Parva, 


CH  A  PTER    CCXX. 

(MARKANDEYA  SAMASYA   PARVA) 

'■^Continued  ^ 

Markandeya  said  :— 

I.  The  fire  named  BharatA  was  bound 
by  severe  rules  of  asceticism  ;  Pushtimati  is 
hts  another  name  ;  when  he  is  satisfied  he 
gfants  pushti  (^developement)  to  all  creatur- 
es and  tlierefore  he  is  called  Bharata. 

a.  The  fire  named  Siva  is  ever  ^ng^gtd 
m  worshipping  the  lorce  (of  naiuie).  Ashe 
always  relieves  the  sufierings  of  creatures, 
be  is  called  Siva. 

3.    When  l*apa    acquired    great   ascetic 
meriti  an  intelligent    son,  named  Purandara 
bom  to  hiiti  to  inherit  all  these  ascetic 


4.  Another  son  was  also  born  to  him, 
immed  Usha.  This  frre  is  seen  in  all 
vapours.  Another  son  named  Manu  was 
aiiorboni;  he  officiated  as  Prajapati. 

5.  The  Bramhanas  learned  in  the  Vedas 
lOhltn  (peak  of  the  de^s  of    the   fire   luimed 


Stimbhu.    Then  the    Bramhanas    speak  of 
the  greatly  effulgent  fire  (called)  Avarthya. 

6.  Tapa  dius  created  the  five  Urjaskara 
fires, — they  were  as  brilliant  as  gold.  They 
all  partake  of  the  Soma  in  sacrifices. 

7.  The  greatly  exalted  sun,  when  fati« 
gued  is  known  as  the  Prosaita  (fire).  He 
created  the  fearful  Asuras  and  varions  other 
creatures  of  the  eai  th. 

8.  Angira  also  created  the  Prajapati 
Bhanu,  the  son  of  Tapa.  He  is  also  called 
Vrihadvanu  by  Bramhanas  learned  in  the 
Vedas. 

9.  Blianu's  wile  was  Supraja,  and  Vri- 
liadvann,  the  daughter  of  Suryay  ;  tliey  gave 
birth  to  six  sons,  near  about  their  progeny. 

10.  The  fire  who  gives  strength  to  the 
weak  b  called  Valada.  He  is  the  first  son 
of  Bhanu. 

If.  The  fire,  who  appe;»rs  as  terrible 
when  all  the  elements  *  arc  in  tranquility,  is 
called  the  M^nguman  fire ;  he  is  the  second 
Son  of  Bhanu. 

12.  The  fire  in  whose  honour  oblations 
of  Ghee  are  pouered  in  the  Daysha  and 
Punrnamashya  sacrifices  is  known  as  Vishnu 
in  this  world.  He  is  called  Dhritiman  or 
Angira. 

13.  The  fire  to  whom  with  Indra.  the 
Agrayana  oblaiion  is  made  is  called  Agra- 
yana  fire.     He  is  the  (fourth)  K>n  of  Blianu. 

14 — 16.  The  fifth  son  of  Blianu  is 
Agraha  who  is  the  source  of  the  oblations 
which  are  d.ni!y  made  for  the  perfomnance 
of  the  Chaturmashya  rites.  Stuva  is  the 
sixth  son  of  Bhanu,  Nisa  was  the  name  of 
another  wife  of  that  Manu  who  ^ks 
known  under  the  name  of  Bhanu.  She 
gave  birth  to  one  daughter, — the  two  Agni- 
somas  and  also  five  other  fire  deities.  Hie 
effulgent  fire,  who  is  honoured  with  the  first 
oblations  with  the  deky  of  douds,  is  called 
Vabhanara. 

17.  The  fire  who  is  called  the  lord  of 
all  llie  worlds  is  named  Vishwapati, — the 
second  son  of  Manu« 

16.  The  daughter  of  Manu  is  called 
Swastakrit,  for  by  offering  oblations  to  her, 
one  acquires  gre;it  merit.  That  damsel 
named  Kohini  was  the  daughter  of  Hiranya* 
kashipu  ; 

19.  But  on  account  of  her  evil  deeds*  shft 
became  his  wife.  That  fire  was  however  a 
Prajapati.  The  other  fire  which  sits  on  the 
vital  airs  of  all  creatures  is  called  Sannihita. 
It  is  the  cause  of  otir  perception  of  aonad 
and  form. 

20— 3C.  The  divine  spirit  whose  coarse 
is  marked  by  bUck  and   white  stains,   who 


vana  PARvA. 


in 


It  tb^  supporter  ot  the  fire,  virlio  though  fre^ 
from  sin  is  the  accomplisher  of  Fainted 
Karma,  .whoiti  the  Wisft  niah  consider  to  be  a 
great  Kishi,  Is  the  fire  tiam^d  Kapila,  the 
t^ropounder  of  that  system  of  {YogeC^  called 
Sankhyl. 

22.  The  fire,  through  whotil  the  elemen- 
tary spirits  always  receive  the  offering 
dalled  Agra  made  by  other  creatures  at  the 
performance  of  all  the  peculiar  rites  in  the 
world,  is  called  Agrani. 

23 — 24.  Those  other  effulgent  firesi  Cele- 
brated all  over  the  worlds  were  created  for 
rectification  of  the  Agnihotra  rites  when 
marked  by  any  defect.  If  the  fires  tnter- 
lip  each  other  by  the  action  of  the  wind, 
then  the  rectiHcation  must  be  made  with  the 
Ashtakapala  rites  in  honour  of  the  f)re 
named  Suclii< 

25.  If  the  scrutherrf  fire  conuss  in  contact 
wiih  the  two  other  fires,  then  rectificaliW 
must  be  made  by  the  performance  of  the 
Ashtakapala  rites  in  honour  of  the  f?re 
named  Vali. 

16.  If  the  fire  named  Mibasa  ddmeis  in 
contact  with  the  f!re  called  Deba^ni,  then 
Ashtakapala  rites  niust  be  performed  in 
honour  of  the  fire  called   Shuchi, 

^7.  If  the  perpetual  fire  Is  touched  by  a 
^oman  in  Imr  monthly  cour9e,then  tor  rec- 
t^cation  the  Ashtakapala  rites  must  be 
performed  in  honour  of  the  fire  namred 
I^asyuman^ 

28.  If    at  the  tinte   of  the   A^HxH<n¥a 

Mcriftce,  the  death  of  any  creature  is  spoken 
of  or  any  animal  dies,  thtn  rectification 
must  be  made  with  the  performance  of  the 
Ashtakapala  rites  if»  the  honour  of  the  fVre 
Suramati/ 

29.  The  Brahman^  whor  is  unable  to  offer 
oblations  ta  the  sacred  fire  for  three  nights/ 
on  account  of  illness  must  make  PrayaS' 
chit /a  by  p^rfornfing  Ashtakapala  rites  in 
Honour  of  the  southern  fire. 

30.  He  who  has  performed  the  Darsha 
and  the  Paurnamashya  rite^/nnist  make  the 
reeiifkatitm  by  performing  Aslitdkapald 
rites  in  honour  of  the  northern  fire  nain^d 
Palikrit. 

3f^.     If   the  fire  of  a  lying-an-roohi  comes 
iiT  contact  with  the  eternal  sacred   fi^e,  then   , 
rectification    nTust   be  made   With   the  per-  ' 
formance  of  Ashtakapala  in-  honoUf  of  tl* 
fire  named  A^in»an. 

TUtis  ends  the  two  hundred  attd  tMfeniietl^ 
chapter,  the  hittory  cf  Artgiratha,  in  the 
^arkofid^a  Samasya  of  the  Vana   Parva,- 


CHAPTER      CCXXI. 

(Markandeya  samasya  PARVAJ 

— Continued, 

Harkandeya  8?id  :— 

I — 2.  Af  lid^ta,  the  fdvdiirite  w'lf^  of  the 
fire  rfamed  Shaha,  lived  in  water.  Shali^l 
who  was  the  lord  df  the  sky,  begot  on 
his  that  wife  a  greatly  sacred  fire  named 
AdbhUta.  Thferef  is  a  tradition  amdngst  the 
Brahmanas,  namely  that  this  fire  is  the 
^ule^  aitd  the  inner  soul  of  all  creatures. 

3—4.  That  fire  is  adorable,  atrid  efful- 
gent, he  is  the  lord  of  all  the  Bhutas  here. 
And  that  fite  undef  the  name  of  Grihapati 
is  always  Worshipped  at  all  Sacrifices  and 
conveys  all  the  oblations  that  are  made  m 
this  world. 

5.  That  gfeat  soft  cfi  Sftha,— -the  great 
Adbhuta  fire,  is  the  soul  of  the  v^aters  and 
the  prince  and  the  regent  of  the  sky  and 
the  \<3v6,  of  everything  great. 

6.  nis  son,  the  Blfarata  fire,  consuniies 
£he  dead  bodies  of  aill  creatures.  H  rs  firSt 
Krata  is  l^nown  as  Niyata  at  the  perform^ 
iiifce  of  AgHishtonte, 

7.  That    mighty    chief    fire     (Saha)    is 
always  m'fssed  by  the  (Celestials,  for  when  he 
sees  Niyata  CoAtm^  towards  him,   he   hides  . 
hmrself  in  the  sea  Tor  fearr. 

?.  Seeing  hfm  in  every  dh-ecti6h,  thte 
cefesti^ls  could  not  find  him  out  and  seeing 
Atharran,  the  frre  thus  spoke  to   him. 

9.  **Q  hero,  carry  the  oblations  for  the 
celestials.  I  am  unable  to  do  it  for  the 
want  of  strength.  Becoming  the  red-eyed 
fire,   be  go6d  enough  to  do  me  this  favotn-." 

10.  ,  Having  thus  spoken  to  Atharvan, 
the  fire*  w'erif  aWrfy  to  some  other  place. 
But  his  place  of  concealment  was  divulg- 
ed by  the  fish.  Upon  them  he  passed  this 
curse  m  angei-. 

11.  You  shall  be  the  foorf  of  aH  creatures 
iff  various  ways."  Then  the  fire  spoke  to 
MhjBfrVtfn  (again  aS^he  did  before). 

12.  Thoiigh  enti^eatW  by  the  celesfials, 
he  dfd  not  agree  to  cdntmtie  to  carry  the 
oblations.  He  then  became  insensible  and 
abandoned  his  body. 

13 — 15.  Leaving  his  material  body.  Re 
crttercd  into  liie  ntethef  t^orhd.  Coming  in 
cotStaCC  with  the  eaf'th,  he  created  differetit 
force  aiid  per  f  time  afose  frdm  his 
piiSS*  ll»e  Deodar  tree  froth  his  bone^, 
gra^  frorti  rtiis  phltgm,  the  Marakatd 
jewel  froih  his  bite,  and  the  blaclc  iron  from 
his  liver.  All  the  woi^ds  have  been  estab- 
lished with  these    three    substances.    Tlie 


42 


3y> 


idtAHABIfARAtA. 


clouds  were  made  from  Vis  naifs,  and  corals 
from  his  arteries. 

16.  O  king,  various  other  metafs  were 
produced  from  liis  body.  Thus  leaving  Iiis 
material  body,  he  lay  absorved  in 
meditation . 

17.  He  was  roused  by  the  penance  of 
fehrigu  and  Angirasha.  The  mifi^hiy  Agni, 
thus  gratified  by  their  penance,  blazed  forth 
in  great  effulgence. 

18.  But  seeing  the  Rishi,  h^  in  fear 
again  entered  the  great  ocean.  When  he 
thus  disappeared,  all  the  worlds  were  filled 
with  fear,  and  came  to  Atharvan  for  pro* 
tection.  The  celestials  and  others  then 
began  to  adore  Atharvan. 

19-^20.  Atharvan  overhauled  the  whole 
sea,  and  (at  last )  finding  Agni.  he 
himself  (then)  began  the  creation.  Thus 
the  fire  was  destroyed  and  rescued  from  the 
sea.  Thus  was  he  revived  by  the  exalted 
Atharvan ;  and  thus  from  that  time  he  al- 
ways carries  the  oblations  of  all  creatures. 

21.  Living  in  the  sea  and  travelling 
in  various  Countries,  he  produced  the  vafi6us 
fires  mentioned  in  the  Sastras, 

22.  The  river  Sindhu,  the  five  rivers, 
the  Deveka,  the  Saruswati,  the  Ganga,  the 
Sata  Kumbha,  the  Saraju,  the  Gandaki, 

23.  The  Chamamati,  the  Mahi,  the 
Midna,  the  Midhathithi,  the  three  rivers, 
Tamravati,  the  Vitravati  and  the  Kousiki, 

54.  Ifhe  Tamasha,  the  Narmada,  the 
Godavari,  the  Vena,  the  Upavena,  the 
Vadava,  O  descendant  of  Bharata, 

25.  The  Bharati,  the  Su()rayoga,  the 
Kaveri,  the  Murmura,  the  Tungovena,  the 
Krishna  Vena,  and  the  Kapila,  the  Sona, 

26.  The«e  rivers  are  said  to  be  the 
mothers  of  the  fires.  Adbhuta  had  a  wife 
«iamed  Priya,  and  Vevin  was  his  eldest  son. 
There  are  as  many  kinds  of  Soma  sacrifices 
as  the  number  of  fires  mentioned. 

27.  All  titese  fifes  were  first  born  from 
the  spirit  of  Brahmi,  but  tliey  also  sprung 
ffom  tlic  rade  of  Atri.  He  in  his  own  mind 
conceived  ihesa  :>ons  in  order  to  extend  the 
creation. 

28—30.     These  fires  all   sprung  frdm   hb 
Braltfmic   body.     I    have  thus  narrated   to 
you    the    history     of     the     oi'igih     of    the 
(<jKfferenl>   fires.   They  are  great,  effulgent, 
and  matchless  in  prowess  ;  and  they  are  the 
.destroyer  of  darkness.     KnoW  that  the  prow- 
ess of  all  fires  is   the  same  as   that   of   the 
Adbhuta    fire  as   described    in    the   Vcdas. 
All  these  fires  are  one  and  the   same.     This 
addrable  and  exalted    being,    the  first-born 
fire,  must  be  considered  as  all  the  firfes,  for 


like  the  yotishhma  sa  crlficc    he  came  out  df 
Angira's  boiy  in  various  forms. 

31.  i  have  thus  told  vou  the  history  of 
the  gr^at  Agni  race,  Wnen  duly  worship^ 
ped  with  hymns  they  carry  the  oblaiioos 
of  all  creatures  to  the  celestials. 

Thus  ends  the  two  hundred  and  twenty 
first  chapter,  history  of  Angirasha^  in  the 
Alarkanaeya  Samasya  of  the  Vana  Parveu 


CHAPTER     CCXXII. 

(MARKANDEVA  SAMASYA  PARVA) 

— Continued. 

Markandeya  said  :— 

1.  O  sinless  one,  O  descendant  of  Kunt. 
t  have  told  you  the  history  of  the  variots 
branches  of  the  Agni  race.  (  Now  )  hear 
abbut  the  birth  of  the  intelligent  Kartikeya. 

2.  I  shall  (now)  speak  to  you  about  the 
wonderful  and  famous  and  highly  effulgeitt 
son  of  Adbhuta,  wlio  Was  bom  of  the  wives 
of  the  Brahmarsis. 

3.  In  the  days  of  yore,  the  Devas  and  the 
Danavas  were  alwavs  engaeed  in  destroying 
one  another.  The  fearfm  Danavas  were  aJ- 
Ways  able  to  vanquish  the  Devas. 

4.  Finding  his  armies  slaughtered  by 
them  and  being  eager  to  find  out  a  General- 
issimo for  the  celestial  army  Purandara 
(Indra)  was  filled  with  great  anxiety. 

5.  (He  thought),  *'!  must  find  oiA  a 
powerful  perton,  Aifrho  will  be  able  to  reorga- 
nise the  celestial  army,  slaughtered  as  it  is  by 
tlie  Danavas.'' 

6.  He  \hen  went  to  the  Maiidara  nioiin- 
tain.  When  he  was  deeply  engaged  in  his 
own  tliought,  he  heard  a  piteous  voice  of  a 
woman  crying, 

7.  "M  ly  some  one  soon  come  to  me. 
Let  him  point  out  t#  tne  a  protector,  or  k>e- 
co««e  my  protector  hiipsdf." 

8.  Purandara  said  to  her,  "Don't  be 
afraid  ;  you  have  h6  fear."  When  He  said 
this  he  saw  Keshin  X^n  Asura)  standing  l>e- 
fore  him 

9.  Like  a  hill  of  metals.  He  had  «  crow* 
On  his  head  and  a  mace  in  his  hand,  he  held 
a    lady    by    the  hand.     To  Uim    Vasiva 

t))  us  spoke, 


10.  "Why  are  you  insolently 
towards  this  lady  t  tCnow  that  I  am  the 
wielder  of  thunder.  Stop  from  doixt^  any 
violence  to  this  lady." 


•t^ 


VANA  TA^VA. 


311 


Keaitiii  said --^ 

II.    O  chastiscr  of  Paka.  leave  her  alone. 
t  desire  to  possess  her.     Do   you  think  that 


I 


ou  will  be    able  to  return  hom«  wiih  your 
ifeT 

Harkandeya  Said  :— 

13.  Havinfg  said  thfs,  Keshin  hifrled  his 
mace  to  kiH  Inilra.  When  falling  Va^ava 
cut  it  down  with  bb  thunder-bolt. 

13.  Thereupon  Keshin  in  great  anger 
hurled  upon  Indra  a  large  noass  of  fecks. 
Sedng  that  the  mass  of  roc^  was  falfing 
(upon  him)  Sataferatfi, 

14.  O  kingtcut  k  down  with  his  thunder- 
bolt and  it  fell  on  the  ground.  Keshin  him- 
self was  wounded  by  that  falling  mass  of 
rocks. 

15.  Having  been  thus  wounded,  he  fled 
away  leaving  the  damsel  behind.  When 
the  Asura  was  gone,  Indra  thus  spoke  to  the 
lady,  "Who  and  whose  are  you  7  Q  beau- 
tiful one,  what  ha?  brought  you  here  7" 

Thus  ends  the  iwo  hundred  and  twenty- 
ttcond  chapter,  birth  of  Skauda,  in  the  Mar- 
kandeya  Samasya  0/  the  Vana  Parva 


CHAPTER  CCXXIII. 

(MARKANDEYA  SAMASYA   PARVA) 

— Continued* 

TIm  ladj  8&id  1— 

I.  I  am  the  dd-ughter  of  Projapati ;  I  am 
called  Devsena.  My  sister  Daityasena 
has  already  been  carried  away  by  Keshin. 

2*  We,  two  sisters,  always  used  to  come 
With  our  maids  to  this  Mandara  mountain 
to  sport  with  the  permission  of  Projapati. 

3.  The  great  Asara  daily  paid  hb  court 
to  us.  O  chastiser  of  Paka,  Daityasena 
agreed,  but  I  did  not, 

4*  O  exalted  one,  she  was  carried  away, 
but  I  have  been  rescued  by  your  prowess. 
O  lord  of  tbe  celestials,  I  desire  that  you 
should  select  for  me  an  invincible  husband. 

S>  You  are  one  of  tny  eousins,  for  vom- 
mother  is  a  fister  of  my  mother  Ohakshay- 
ani.  I  desire  that  you  should  speak  to  n)e 
about  your  own  prowess. 

6«  O  mighty-armed  deity,  I  am  a  Ahala 
(weak  woman),  ^S^  my  husband    must    be 


powerful.     B^'iny  father's  boon    he  will  b« 
adorable  of  the  celestials  and  the  Asur^, 

!&drft  iftid  :-* 

7.  O  lady,  O  faultless  one,  I  desire  to 
hear  what  sort  of  power  your  husband 
must  wield. 

•— ^  That  mighfy,  celebrated  and 
powerful  being  who  will  be  ever  devoted  \9 
Brahmar  who  will  be  able  to  conayer  the 
Devas,  the  Oanavas,  the  Vakshas,  wiKin-  . 
naras,  the  Nagas,  the  Raksh^shns  and  the 
evil  minded  Daityas,  and  who  will  be  able  to 
subjugate  all  the  worlds,  should  be  my  Hus-r 
band. 

ID.     Having  heard  her    these    words,  he, 
(Indra)    became    sorry   and    pensive.    (H9 
thought),     "There    is    no  husband  for  this 
lady  like  the  one  she  desires  to  possess. 

11.  That    suti-like    effulgent    one    then> 
saw  the  sun  on  the  Udaya  (rising)  mountain. 
He  also    saw    the    greatly    exaJted    moon 
entering  into  the  sun. 

12.  It  being  the  time  of  the  new  moon, 
Satakratu  saw  in  that  Roudra  (fearful) 
moment  that  the  celestials  and  the  Asuras 
were  fighting  on  the  Uda3'a  mountain. 

i^.  Satakratu  saw  that  the  morning 
twilight  was  tinged  with  red  clouds.  The 
exalted  one  also  saw  that  the  abode  of 
Varuna  (ocean)  had  become  as  red  as  blood. 

14.  He  also  saw  that  Agni,  carrying 
oblations  offered  with  various  mantras  by 
Bhrigu,  Angira  and  others,  entered  the  disc 
of  the  sun. 

15.  He  also  saw  the  twenty  four  Parvas 
adoring  the  sun.  The  beautiful  Soma  was* 
also  present  in  the  suit  with  such  surround- 
ings. 

i^.  Havinsf  seen  this  ynion  of  the  suiv 
and  the  moon  and  also  that  terrible  con- 
junction, Ipdra  thus  reflected 

17.  "  This  fearful  conjunction  of  the  sun 
and  the  moon  forebodes  a  terrible  battL» 
at  the  end  of  this  night. 

i^.  The  river  Sfndhu  is  ilowing  wi(h  a 
current  of  fresh  blood.  The  jacl^l$  with 
fiery  faces  are  crying  to  the  sun. 

19.  This  great  conjunction  is  terrible 
and  it  is  fviH  oi  effulgence.  This  union  of 
the  sun,  moon  and  tlie  fire  is  very  wonder? 
ful.  , 

20.  If  Soma  bege^d^  nan  ndw,  thiit  so^» 
may  become  the  husband  of  this  dam^. 
Agni  has  also  similar  durrouhdirlgs.  Agni  is 
idso  a  deity  of  heaven. 

21.  IT  he  too  beget  a  son,  that  son  may 
bcco/ne  lh%  husband  of  this  damsel.    "Havy 


332 


MAilAfillARATA. 


ing  thus,  lliougti  the  exalted    one  went  t  o 
the  abode  of  Brahma, 

22.  Takine  Devasena  with  htm.  Salut- 
ing the  Grandstre  he  said,"  Grant  this  lady 
a  good  warrior  for  her  husband." 

SraaliaMid:— 

23.  O  slayer  of  Danavas,  it  shall  be  as 
you  desire.  The  issue  of  this  union  will  be 
very  powerful  and  mighty. 

24.  O  Satakratu,  that  powerful  being 
will  be  the  husband  of  this  lady  and  the 
generallissimo  of  your  army. 


Markandqra  said  :— 

25 — 27.  Having  heard  this,  Indra, 
with  that  damsel  bowed  to  him  ;  and  then  he 
went  to  the  place  where  those  great  Brah- 
manas,  the  mighty  celestial  Rishis, 
Marhatta  and  others  lived.  With  Indra  at 
their  head,  the  celestials  with  the  desire  of 
drinking  the  Sonia  to  receive  their  respec- 
tive shares,  w^nt  to  the  sacrifices  of 
those  Rishis.  Having  duly  performed  the 
ceremony  with  the  blazing  fire, 

28 — 30.  Those  higK-aouled  men  offered 
oblation  to  the  dwellers  of  heaven.  The 
Adbhuta  fire,  that  carrier  of  oblations,  was 
invoked  with  mMniraSn  Coming  out  of  the 
disc  of  the  sun,  that  exalted  fire  restrained 
his  speech  and  went  there,  O  best  of  the 
Bharata  race,  entering  the  sacrificial  fire 
that  had  been  made  and  into  which  various 
offerings  were  made  by  the  Rishis  with 
mantras,  the  fire  took  them  with  htm  and 
made  them  over  to  the  dwellers  of  heaven. 

31.  Coming  out  from  that  pl;ice,  he  saw 
the  wives  of  those  high-souled  Rishis  sleep- 
ing comfortably  on  their  respective  beds. 

32.  Their  complexion  was  like  tliat  6f  an 
dlter  of  gold.  It  was  spotless  like  the 
blazing  star. 

33.  Seeing  the  wives  of  those  foremost 
of  Brahmanas  with  eager  eyes,  his  mind 
became  greatly  agitated  ;  he  was  filled  with 
flesires, 

34 — ^35.  Restraining  his  heart,  he  con* 
stdered  to  be  very  improper  it  to  be  thus 
moved  twill  desire).  He  thou^it,  '•The 
wives  of  these  illustrated  Brahmanas  are 
chaste  and  faithful.  'l*he^  are  beyond  the 
reach  oi  other  people's  desires.  I  am  filled 
with  desire  to  possess  them.  I  shall  there- 
fbre  by  becoming  their  household  fire 
gratify  m>'self  with  daily  looking  at  them." 

36.  Thus  transforming  himself  into  a 
household  fitc^  Adbhuta  fire  was  highly 
gratified  with  s^ing  those  gold  complexion- 
cd  ladies  and  louchini^  them  Willi  his 
'9ame>. 


37-  Attracted  by  their  beauty,  he  lived 
there  for  a  long  time.  Being  filled  with 
great  k)ve  for  them,  he  gave  thcinhis  heart. 

38.  Bemg  disappointed  to  win  the  hearts 
of  those  Branmana  women  and  being  much 
aflDicted  by  love,  he  went  to  a  forest  to 
commit  suicide. 

39.  But  a  little  while  ago,  Sah-^,  the 
dai^ter  of  Daksha,  had  bestowed  her 
heart  on  him.  That  lady  was  sedcing  to 
detect  his  weak  moments. 

40--42.  That  faultless  lady  did  not  suc- 
ceed in  finding  out  any  weakness  in  that 
cool  and  collected  deity  of  fire.  But  now 
that  the  fire-deity  had  gone  to  the  forest 
afflicted  with  the  pangs  of  love ;  she 
thought  thus,  "  As  I  am  too  much  aiHkted 
with  love,  I  shall  assume  the  disguise  of  the 
wives  of  the  seven  Rishis,  and  in  that  dis- 
l^uise  I  shall  find  out  the  deity  of  fire  who 
IS  so  much  smitten  with  their  charms.  He 
will  be  then  gratified,  and  my  desire  also 
will  be  satisfied. 

Thus  ends  the  two  hundred  and  twenty* 
third  chapter t  the  birth  of  Skanda,  in  tk^ 
Markandeya  Samasya  of  the  Vana  Parva. 


CHAPTER     CCXXIV, 

(MARKANDEYA  SAMASYA  PARVA) 

—'Continued 

Karkandeya  said:-* 

I.  O  ruler  of  men,  Angirasha's  wife 
possessed  good  behaviour,  beauty  and 
accomplishments.  That  lady,  then  assuming 
the  disguise, 

a.  Went  to  the  fire.  That  charming  lady 
thus  spoke  to  him,  "  O  K^n\,  I  am  dieted 
with  desire,  you  should  satisfy  me. 

3.  If  you  refused  to  do  it,  I  shall  commit 
suicide.  O  ,Hutasana,  I  am  .Xngirasha's 
wife,  named  Siva.  I  have  come  at  the  advice 
of  others  who  have  sent  me  to  you  after  due 
deliberation. 


Agni  said  :— 

4.  How  did  you  know  that  I  was  afflicted 
with  desire  ?  How  did  the  others,  the  b^oved 
wives  of  the  seven  Rishis,  as  you  say,  know 

this? 

Saha  said  :— 

5.  You  are  always  beloved  to  us,  but  we 
are  afraid  of  you.  Now  knowing  your 
mind  by  clear  signs,  they  have  sent  me  to 
you. 


-VAN A  PARVA. 


333 


6.  O  HuUsana,  I  have  come  here  to  sa- 
tisfy my  desire.  Kindly  gratify  me.  My 
sisters'<in-law  are  waiting  tor  me  ;  i  must 
soon  return. 

Markandeya  said  :— 

7.  Then  Agni  being  exceedingly  pfeased 
lived  with  her  ;  and  that  lady  too  joyfully 
held  intercourse  with  him  ;  and  she  also  held 
the  seed  in  her  hand. 

8.  Then  she  thought  that  those  who 
would  see  her  in  that  disguise  in  the  forest 
would  speak  til  of  the  Br^imana  women  and 
Agni. 

9.  Therefore  she  should  be  a  bird  and 
go  out  of  the  forest  without  being  seen  by 
any  body. 

10.  Then  becoming  a  bird,  she  went  out 
of  the  great  forest  and  saw  tlie  white  moun- 
tain covered  with  the  clumps  of  heath, 

11.  And  other  plants  and  trees,  guarded 
by  seven  headed  serpents  with  poison  in 
their  very  looks  and  frequented  by  the  male 
and  female  Rakshashas,  the  Pishachas,  the 
fearful  spirits, 

12.  And  various  kinds  of  birds  and 
beasts.  Suddenly  going  up  to  an  inaccessible 
peak, 

I3-7I4*  That  excellent  lady  threw  the 
5ced  into  a  golden  well.  Then  assuming 
successively  the  forms  of  the  wives  of  the 
illustrious  seven  Rishis,  she  held  intercourse 
with  Agni.  But  she  could  not  assume  the 
disguise  of  Arundhuti 

15 — 1 6-  On  account  of  her  great  ascetic 
merit  and  her  great  devotion  towards  her 
husband.  O  foremost  of  Kurus,  the  damsel 
Saha  in  the  first  lunar  day  threw  six  times 
into  that  (golden)  well  the  seed  of  Agni. 
Thrown  there,  it  produced  a  greatly  powerful 
male  child. 

17.  As  it  was  considered  by  the  Rishis 
as  cast  off,  that  child  came  to  be  called 
Skanda.  f  he  child  had  six  faces,  twelve 
ears,  twelve  eyes,  and  twelve  feel, 

18.  One  neck  and  one  stomach.  It 
first  assumed  a  form  on  the  second  lunar 
day  ;  and  on  the  third  lunar  day  it  if  rew  to 
be  a  little  child. 

19—20.  The  limbs  of  Guhaka  <Skanda) 
^cre  developed  on  the  fourth  day.  Being 
surrounded  by  a  mass  of  red  clouds 
flashing  blazing  lightnings,  it  shone  like 
the  sun  rising  in  the  midst  of  a  mass  of 
red  douds.  Seizing  the  fearful  great  bow. 

«i — '5;  ^sed  by  the  destroyer  of  the 
Asura  Tripura  for  the  destruction  of  the 
enemies  of  the  celestials,  that  mighty  one 
uttered  such  a  terrible  roar  that  tlia  three 
ifrorlds    with    their    mobile    and    immobile 


divisions  became  stinick  with  fear.  Hearing 
th;it  sound  which  seemed  like  the  roarings 
of  big  clouds,  the  great  Nagas,  Chitra 
and  Airavata,  were  shaken  with  fear. 
Seeing  them  unsteady,  that  lad  shining  with 
sun  like  ref«il.irencc,  held  them  with  botli 
his  hands.  VVitli  a  dart  in  one  hand  and 
with  a  stout,  red-central  and  big  cock  fast 
secured  in  another,  that  mighty-armed  son 
of  Agni  sported  about  making  a  fearful 
noise. 

26.  Holding  an  excellent  conch  in  two 
of  his  hands,  that  mighty  one  blew  it,. fright- 
ening even  the  most  powerful  creatures. 

27 — 29.  Striking  the  air  with  two  hands 
and  playing  about  on  the  hill-top,  the 
mighty  Mahasena  of  matchless  prowess 
looked  as  if  he  were  on  the  point  of  devour- 
ing the  three  worlds.  He  looked  like  Surja 
when  he  rises  in  heavens.  'That  wonder- 
fully shining  and  matchlessly  powerful  one, 
seated  on  the  top  of  that  hill  saw  with  many 
faces  many  things  on  the  many  directions. 
He  again  raised  up  a  loud  roar. 

30.  Hearing  Vis  those  roars  many  crea- 
tures fell  down  on  the  ground  in  fear. 
Frightened  and  anxious,  they  sought 
protection. 

31.  All  those  persons  of  various  orders 
that  souglu  the  protection  of  that  god  arc 
known  as  his  mighty  Brahmana  flowers. 

32.  Rising  from  his  seat,  that  mighty 
diety  dispt^lled  the  fear  of  all  creature*,  and 
then  drawing  his  bow,  he  discharged  his 
arrows  towards  the  great  white  mountain. 

33.  With  those  arrows,  the  hill  Karaneha 
the  son  of  Himavat,  was  rent  asunder. 
Therefore  white  swans  and  vultures  now 
migrate  to  the  Meru  mountains. 

34.  The  Karaneha  hill,  being  fearfully 
wounded,  fell  down  uttering  terrible  groans. 
Seeing  him  fallen,  the  other  hills  also  began 
to  scream. 

35«  That  mighty  being  of  matchless 
prowess,  hearing  the  groans  of  the  afflicted 
hills,  was  not  at  all  moved,  but  uplifting  his 
mace  he  yelled  forth  his  cry. 

36.  That  high-souled  one  then  hurled 
his  mace  of  great  lustre.  He  quickly  rent 
in  two  the  peaks  of  the  great  white  moun- 
tain. 

37.  The  white  mountain  being  thus  pier- 
ced by  him  was  greatly  afraid  of  him  and  dis- 
associating himself  from  the  earth  she  fled 
away   with  the  other  mountains. 

38.  The  earth  was  greatly  afflicted  and 
she  was  bereft  of  all  her  ornaments.  She 
went  ta  Skanda  and  she  again  beca4Tie  as 
shining  as  before. 


$34 


MAllilBIIARJ^TA. 


39.  The  nfouriuJns  afso  bowed  db>vn  io 
Skanda  and  came  back  and  stuck  into  the 
earth.  AH  creatures  then  perfomted  the 
Puja  (worship)  of  Skanda  on  the  ftfth  day 
of  the  lunar  month. 

Thus  ends  the  tvo  hundred  and  twenty 
fourth  chapter,  birth  of  Skanda,  in  the 
Markandeya  Samasya  of  the  Vana  Fartfa. 


CHAPTER    CCXXV. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 


Karkandeya  said  :— 

1.  When  that  powerful,  mighty  and 
high-souled  one  was  bom»  various  kinds  of 
fearful  evil  omens  appeared. 

2.  The  nature  of  male  and  female,  of 
heat  and  cold,  and  of  such  other  pairs  of 
contraries  was  reversed.  The  planets,  the 
cardinal  points  and  the  firmaments  became 
radient  with  lijjht  and  the  earth  b^an 
to  roar. 

3.  The  Rishis  who  always  sought  the  wel- 
fare of  the  world,  seeing  these  fearful  omens 
on  all  sides,  began  with  anxious  hearts  to 
restore  tranquility  in  the  universe. 

4 — 5.  Those  men  who  lived  in  that 
Chaitraratha  forest  said,  "All  this  disasters 
have  fallen  on  us  in  consequence  of  Agni 
holding  intercourse  with  the  six  wives  of  the 
seven  Rishis."  Others  who  saw  her  (Saha) 
as  a  bird  said,  "This  has  been  bronglit 
about  by  a  bird.*' 

6 — 7.  None  ever  thought  that  Saha  was 
the  cause  of  all  this  miischief.  Having 
beard  that  the  child  was  hers,  Saha  slowly 
went  to  Skanda  and  told  him,  *'  1  am  your 
mother.'* 

8.  The  seven  Rishis,  hearing  that  a 
greatly  powerful  son  was  bom  (to  them), 
abandoned  their  six  wives  except  the 
adorable  lady  Arundhuti, 

9 — 10.  Because  all  the  dwdlen  of  that 
.forest  said  that  those  six  women  were  the 
cause  of  the  birth  of  that  child.  O  khig, 
Saha  also  said  again  and  agrain  t»  the 
seven  Rishis,  "  O  Rishb,  this  child  is  mine. 
Your  wives  are  not  its  mother."  The  great 
Rishi  Vtshwamitra.  alter  perforating  the 
•acrifioe  of  the  seven  Rishis, 

11.  Had  folk>wed  unseen  Agni  when  he 
had  been  afflicted  with  desire  and  therdore 
lie  knew  all  as  they  happened. 

12.  .Vi^wamitra  was  first  to  sedc  the 
pitilection  of  Kumora.  He  ofiered  esocellent 
pra^yers  in  honour  of  Mahasena. 


I3»  AH  this  thirtetn '  ausptciduis  rkes  of 
chifdhood  such  as  the  birth  and  other 
deremonies  were  all  performed  by  the 
great  Rishi  in  respect  of  that  child. 

f4 — 15,  For  the  good  of  the  world/ 
he  promulgated  the  virtues  of  the  six^faced 
Skanda  and  performed  ceremonies  in 
hour  of  the  cock,  the  goddess  Sakli  and 
the  first  followers  of  Skanda.  For  this 
reason  Vishwamitra^  became  a  great  favour- 
ite of  Kumara^ 

16.  T)iat  great  Kishi  told  the  seven 
Rishis  all  about  the  transformation  of  Saha 
(as  their  wives)  and  also  told  them  that  their 
wives  are  perfectly  innocent. 

17.  (Even)  having  heard  this,  the  seven* 
Rishis  abandoned  their  wives.  Hearing  of 
Skanda,  the  celestials  then  all  spoke  thus 
to  Vasava  (Indra). 

iS — 19.  "  O  Sakra,  soon  kill  Skanda^ 
for  his  prowess  is  unbearable.  If  you  do 
not  destroy  him,  he  will  conquer  as  with  all 
the  three  worlds.  Vanquishing  you,  he 
will  become  the  mighty  lorti  of  the  o^estials« 
Thus  spoke  Indra  to  those  who  were  afflic-' 
ted.'    This  child  possesses  great  prowess. 

20.  He  can  himself  destroy  (even)  the 
creator  of  universe  in  battle  with  his  prowess. 
I  therefore  do  not  dare  to  destroy  him4 
Thus  said  Sakra. 

21.  They  (the  celestials)  said,  "You  hax-e 
no  heroism  in  you,  therefore  you  speak 
thus.  Let  the  mothers  of  the  universe  go 
to-day  to  Skanda. 

3a.  They  can  muster  at  will  any  power 
they  like.  Let  them  kill  this  child.  Say- 
ing **  so  be  it,"  they  (mothers)  weiit  am-ay. 
But  seeine  him  matchlessly  powerful,  they 
became  (^spirited. 

33.  Considering  him  Io  be  iovinciblef 
they  sought  his  protection  and  said  to 
him,  •*  O  greatly  powerful  one,  become  our 
son. 

84 — 35.  We  are  full  of  affection  for  yon 
We  are  desirous  of  giving  you  our  breasts 
(to  be  sucked).  The  milk  oozes  out  from 
our  breasts."  Having  heard  these  words, 
the  mighty  Mahasena  desired  to  suck  th«r 
breasts.  He  received  them  with  due  res- 
pect and  complied  with  their  request.  Then 
that  mightiest  of  mighty  ones  saw  that  his 
father  Agni  was  coming  towards  him. 


86.  That  Siva  (the  doer  of  good) 
duly  honoored  by  ha  son  ;  and  he  with  the 
mothers  stayed  there  near  Mahasena  to 
tend   him.  . 

27.  That  lady  amongst  the  mothers  a4o 
was  bom  of  anger  kept  watch  over  Skan4» 
with-  a  spike  in  Jund  as  a  mother  guards 
her  own  cbHd. 


YANA    PARVA. 


3?5 


5^— 29*  Tliat  irascible  daughter  of  blood 
who  lived  in  blood  embraced  Mahasena 
in  her  breast  and  nursed  him  like  a 
mother.  And  Agni,  transforming  himself  as 
a  teacher  with  a  goat*s  mouth  and  followed 
by  numerous  children,  began  to  gratify  that 
child  with  toys  on  his  that  mounuin  abode. 

Thus  ends  the  two  hundred  and  twenty- 
fifth  chapter,  birth  of  Skanda,  in  the 
Markandeya-Samasra  of  the  Vana  Parva. 


CHAPTER  CCX  YI. 

(MARKANDEYASAMASYA  PARVA) 

— Continued* 

Markandeya  laid  :— 

1 — 3.  The  planets  with  their  saHOtes,  tite 
Rishis  and  the  mothers,  Agni  and  numer- 
rous  other  blazing  countries,  and  many  other 
fearful  dwellers  of  heaven  waited  on  Maha- 
sena with  the  mothers.  The  illustrious  lord 
of  the  celestials,  wishing  to  win  victory,  and 
believing  success  to  be  diflicult  fo  be  attain- 
ed mounted  his  elephant  Airavat;^  ;  and 
attended  by  the  other  celestials  he  advanced 
towards  Skanda. 

4 — 8.  Surrounded  by  all  the  celestials  and 
armed  wi<h  thunder,    the  mighty  Indra  with 
the  object  of  killing  MaJiasena  quickly  mar- 
ched with  the  fearful  celestial   army  of  great 
effulgence.     They  sounded   their  shrill  war 
<xy.     Famished    with  various  sorts  of   war 
materials,    armed     %\ith     various    armours, 
and    with    numerous     bows     the    warriors 
rode   on    various   animals.     When    Maha- 
sena saw   the  gloriously   attired  and  brilli- 
antly adorned    Sakra    advancing    with    the 
<ietermtnatfon    of  killing    him,    he    to    ad- 
vanced to  meet  him.     O  son    of  Pritha,  the 
mighty    Vasava,  the    lord  of    the  celestials, 
tlien  uttered    a  loud   shout  to  eiKourage  his 
warriors.     Marching  quickly  to  kill  that  son 
of  Agni    and  being   praised  by  the  Tredasas 
and    the  great  Risbb,  he  at   last  reached  the 
abode  of  Kartikeya. 

9.  Thereupon  the  lord  of  the  celestials 
with  the  celestials  sent  lorth  lion -like  roars. 
Having  heard  that  roar,  Guha  also  roared 
like  the  ocean. 

10.  On  hearing  that  noise,  the  celestial 
army  was  agitated  like  the  great  ocean,— 
and  it  was  stunned  and  i(  remained  ftxed  in 
one  place. 

XI.     Having  seen  the  celestials  come  near 

•hira   with  the  kiteiuion  «>f  ktliing    him,  that 

^  of   AgHi   was  filled  with  anger  and  set 

lorth  using  flames    of    fire  from  within    his 

wouih. 


12 — 14.  Those  flames  made  the  celestial 
army  struggle  ox\  the  ground.  Their  heads, 
their  bodies,  their  arms  and  their  riding  ani- 
mals were  all  burnt  in  that  conflagration  ; 
they  all  appeared  like  stars  displaced  from 
their  proper  spheres.  Thus  afHicred  they 
all  abandoned  the  wielder  of  thunder  and 
took  protection  of  the  son  of  Agni.  Thus 
they  secured  peace.  Being  thus  forsaken  by 
the  celestials,  Indra  hurled  his  thunder  on 
Skanda. 

15*  O  g^eat  king,  it  pierced  the  right 
side  of  Skanda,  and  it  severed  that  side  of 
that  high-souled  being. 

16'  Being  (thus)  struck  by  the  thunder, 
there  rose  another  being  from  the  body  of 
Skanda.  He  was  a  gold-complexioned 
youth  with  a  mace  in  his  hand  and  celestial 
ear-rings  in  his  ears. 

17 — 18.  Because  he  was  bom  on  account 
of  the  piercing  of  the  thunder-bolt,  he  was 
named  Visaka.  Seeing  that  another  being 
looking  like  the  fearful,  and  all  destroying 
Agni  had  arisen,  he  (Indra)  was  alarmed, 
and  with  joined  hands  he  sought  the  protec- 
tion of  Skanda.  That  high-souled  deiiy 
asked  him  to  abandon  all  fear.  The  celes- 
tials were  then  filled  with  joy,  and  their 
musicians  then  began  to  play. 

Thus  ends  the  two  hundred  and  twenty 
sixth  chapter t  fis^*^  between  Skanda  and 
Sakra,  in  the  Afarkandeya-Samasya,  of  the 
Vana  Parva. 


CHAPTER    CCXXVII. 

(MARKANDEYA  SAMASYA   PARVA 

— Continued, 

Karkandeya  said:— 

1.  Now  hear  abottt  the  fearful  and  curi- 
ous-looking followers  of  Skanda.  Struck 
with  the  thunder,  (Skanda  gave  birth  to)  a 
number  of  male  children. 

2.  These  fearful  ones  (creatures)  steal 
(the  life  oQ  little  children  whether  born  or  in 
the  womb'.  When  he  was  struck  with  thun- 
der some  female  children  also  sprung  up 
from  tlie  mighty  one. 

3 — 6.  These  children  adopted  Visakha  as 
their  father.  That  adorable  and  clever  liiia- 
drasaklia,  with  a  face  like  that  of  a  goat,was 
at  the  time  surrounded  by  all  hb  sons  and 
daughters  whom  he  guarded  carefully  in  the 
presence  of  the  great  mothers.  For  this 
reason  the  dwellers  of  earth  called  Skanda 
the  latk«r  of  Kumojras.  l^kosc  «tho  desire 
.10  .have  sons  worship  the  mighty  R«dra  In 
the   form   of  the    fire -ginl  and  Unia  in  *^ 


336 


MAHARAIIRAtA. 


form  of  S.iha,  By  th»«5  means  they  arc 
blessed  with  sons.  *  The  daughter^  b^oltcn 
by  Hutasana  named  Tapa, 

7 — 9.  Having  gone  to  Skanda,  were  thus 
addressed  by  him,  *What  can  1  do  for  yoii  V 
The  i(irls  said,  "Do  us  this  favour,— by 
your  blesstrt^  may  we  become  the  good  and  | 
the  respected  mothers  of  a!l  the  worlds.**  He  i 
replied,  "  l^t  it  be  so.*'  And  that  high- 
souled  one  again  and  again  said,  "You  shall 
be  divided  into  Shivas  and  Ashwas  {^oad 
and  evil  spirit*)*  Tlieh  after  having  estab- 
Hshcd  Skartda's  sonship,  the  mothers  went 
away. 

10.  Kaki,  Halima,  MalinI,  Vrinhita, 
Arya,  P;«lala,  and  Vaimetra,  these  were  the 
6even  mothers  of  Sisu. 

11.  The}'  had  a  powerful,  red -c>'ed, terri- 
fic and  very  turbulent  son,  named  Sisu, 
born  by  the  blessings  of  Skanda. 

li.  He  was  regarded  as  the  e^hth  hero 
bom  of  the  mothers  bf  Skanda.  But  he  is 
known  also  as  the  itinth  when  the  being 
with  the  face  of  a  goat  is  included. 

13.  Know  that  the  sixth  face  of  Skanda 
was  that  of  a  goat.  That  face^  O  king,  is 
situated  in  the  middle  of  the  sixth.  It  is 
always  adored  by  tlie  mothers. 

14—15.  That  liead  by  which  Bhadra^ 
sakha  created  the  celestial  energy  and 
prowess  is  considered  to  be  the  best  (of  all 
his  heads).  O  Und  of  men,  these  ho4y  aiKi 
wonderful  events  all  took  placfe  on  the  fifth 
day  of  the  bright  fortnight  of  the  lunar 
month,  and  oty  the  sixth  day  a  very  fearful 
battle  was  fought  at  that  place. 

Thus  ends  the  two  hundred  attd  ivfenty 
seventh  chapter,  birth  of  Skttnda,  in  the 
Markandeya-Samasyaofthe  Vana  Parva. 


C  H  A  FT  ER  C  C  XX  V  U  ». 

(MARKANOBVA  SAMASYA^  PFfAYA) 

— Cotttitfued, 

Martsndefft  Mid:— 

1.  Skanda  was  adornecf  with  a  golden 
armfet  stiwf  garfand  ;  he  wore  a  crest  and 
crown  of  gold  ;  his  eyes  were  gold  cofour- 
ed  and  they  were  vtty  bright. 

2.  He  had  sharp  teeth,  he  was^cSad  in'a^ 
red  garment,  he  looked  very  handsome,  he* 
had  a  most  charming  appearance,  he  pos- 
sessed all  good  characteristics,  he  was  the 
favorite  of  the  three  worlds. 

3.  He  was  a  giver  of  boons,  tie  was 
brave  and  youthful,  and  he  was  adorned 
with  ear-rings.      Wlien  he  was  resting,'  the 


goddeS5(  of  \\>;ilth,    looking  like  a  lotos-aiH^ 
assuming  a  body,  came  to  him. 

4.  When  he  became  thus  possessed  o( 
the  goddess  of  wealth,  th;«t  ilhfstrious  and 
deli(fate  being  looked  like  tlie  full  nroon. 

5.  The  high-soufed  Brahmanas  wor- 
shipped that  greatly  power  fill  one/  and  Xh€ 
great  Rishls  spoke  thus  to  Skanda. 

The  Bisbis  said*-* 

6.  O  golden  egg-born  one,  may  pro*  * 
per  it}'  come  to  you.  Mflfy  you  b"e  t*ie  caostf 
of  doing  good  to  the  world.  Though  you 
have  been  bofn  in  six  nights,  all  the  worlds 
have  come  to  your  subjection^ 

7.  O  foremost  of  cefestiafs,  you  have  re- 
moved afl  their  fears,  therefore  become  the 
Indra  of  the  three  worlds  and  thus  remove 
their  cause  of  appreliension^ 

Skanda  said:— 

8.  O  great  ascetics^  what  tndra  does  wirh 
all  this  worlds  ?  How  does  that  Ford  of  the 
celestial  unceasingly  protect  -  the  liosts  ok 
gods  ? 

The  Bishis  said:— 

9.  Irfdra  gives  strength,'  power,  ofFsprin^ 
and  happiness  to  all  beirfgs.  When  propetiat-^ 
ed  that  lord  of  the  cele9ti;irs  bestows  on  aXi 
creature  9  afl  the  objects  of  thfeir  desire. 

i€) — lar.  He  destroys  the  wicked  and 
fulfile  the  desires  (of  the  righteous.  Tliat 
destroyer  of  Vala  assigns  to  all  creatures 
their  varfous  duties.  He  officiates  for  thcf 
sun  and  the  moon  in  places  where  there  is 
no  sun  and  the  moon.  Wlien  occasso«P 
requires  he  acts  for  fire,  air,  earth  and 
water.  Tliese  are  the  duties  of  Indra.  Hi» 
capackies  are  immense.  Voifv  foo,  atv 
greatly  powerful  ,*  tAerefof t,  O  hero,  become 
our  Iiuira. 

Indra  «aid:— ^ 

13.  Omightv  armed  ome,  O  excefYenf 
being,  make  us  happy  by  becoming  the  lord? 
of  'A\  of  us.  Vou  afe  worthy  of  the  honour  ^^ 
therefore  we  shall  instaf  you  this   vci*y    day. 

l&anda  said  X'— 

14.  O  In'drar,  contirfofe  to  rule    over    the 
^  three  worids  with  self-possession  and  with  ar 

desire*  fof  (new)  cori^iest^.  I  slnilh  remain' 
your  humble  servant.  I  da  noV  desife  to  get 
yoor  sove^ignity.- 

Indl^  said'  — 

15.  O  hero,  your  prowess  i*  wonderftif. 
Therefore  vanquish  the  enemies  of  the 
celestials.  People  have  been  greatly  asto- 
nished to  see  your  unrivmllcd  process. 


VANA   PARVA. 


337 


t6-=-t;.  t  h^Vc  been  bereft  of  my 
prowess.  Defeated  as  I  am  by  you*  if  1  am 
h.»w  to  aet  as  Indra,  I  will  not  be  able  to 
command  ihe  respect  of  all  creatures,  fivcry 
one  would  be  basy  to  bring  about  disunion, 
then  O  lord,  they  Would  be  the  partisans  of 
one  or  other  of  us* 

1 8.  O  greatly  powerful  one,  When  they 
will  form  themselves  into  two  distinct  fac- 
tion^, war  as  before  Would  be  the  result  of 
that  disunion.  In  that  Waryouwill  undoubt- 
edly be  able  to  defeat  me  at  your  pleasure, 
and  then  to  become  the  lord  of  all  the 
worlds. 

Skanda  said  :-^ 

tg.  O  Indra,  you  are  my  king  as  well  as 
that  of  the  three  worlds.  May  prosperity 
come  to  you.  Tell  me  if  I  can  obey  any  of 
your  commands. 

Inira  said  :^ 

20—^2 1 .  O  gteady  powerful  one,  O  Skanda, 
at  your  command  I  shall  continue  to  act  as 
Indra.  If  you  have  said  this  deliberately 
and  earnestly,  tlien  hear  me  how  you  can 
gratify  your  desire  to  serve  me.  Become 
the  ^enerallissimo  of  the  celestial  army. 

Skanda  said  '^ 

22.  tnstal  me  (then)  as  the  generaliis* 
simo  (of  the  cele^ial  army)  for  the  destruc- 
tion of  the  Danavas,  for  the  good  of  the 
celestials  and  for  the  well-being  of  Brah- 
m^nas  and  kine. 

Markandeya  said  :^ 

23.  Thus  having  been  installed  by 
Indra,  and  all  the  other  celestials,  and 
honoured  by  the  great  Rishis,  he  looked 
exceedingly  grand. 

24.  The  golden  umbrella  (held  over  his 
head)  looked  like  a  halo  of  blazing  Are. 

25.  Th;it  illustrious  deity,  the  Vanqisher 
of  Tripura  (Indra)  himself  put  round  his 
neck  the  celestial  garland  of  gold  made  by 
Vishwakarma. 

26 — 28.  O  foremost  of  men,  O  chastiser 
of  foes,  that  exalted  god  Vrishadwaia 
(SiV'i)  with  his  wife  came  there.  He 
honoured  him  with  a  loyous  heart.  That 
deity  is  called  Ruara  by  the  Brah- 
manas.  and  therefone  Skanda  is  called  the 
son   of   Rudra. 

29.  As  Rudra  was  seen  by  all  the 
dwellers  of  heaven  to  honour  Guha  (Skanda), 
the  foremost  of  all  accomplished  beings  is 
for  thb  reason   called  the  son  of  Rudra. 

-30.    The  child   had    his  birth    from    the 
action  of  Rudra  entering  into  the    conatku- 

43 


tion  of  the  d^ity  of  fire,  and  for    ttiis  reason 
Skanda  is  called  the  son  of  Rudra^ 

31.  O  descendant  of  Bharata,  as  Rudra« 
that  fire  god)  (Skanda)  Saha  and  the  si^t 
Wives  (of  ihe  seven  Rishis)  were  the  cause 
of  the  birth  of  the  great  dei.y  Skanda,  so  was 
he  for  that  reason  called  the  son  of  Rudra. 

32.  That  son  of  the  deity  of  fire  was 
clad  in  a  pair  of  red  cloths.  He  thus  look- 
ed like  the  sun  peeping  from  behind  a  mass 
of  red  cloudsk 

33.  The  red  cock  given  to  him  by  the 
fire-god  became  his  sign.  When  sitting  on 
the  nag-'staff  of  his  car  it  looked  like  the 
very  image  of  the  all  destroying  fire. 

34.  The  presiding  deity  of  the  powei* 
which  gives  victory  to  the  celestials,  which 
is  the  direction  of  all  exertions  of  all  Crea- 
tures, and  which  constitutes  their  glory, 
then  came  to  him. 

35 — 37*  A  mysterious  charm  entered 
into  his  constitution, — ihe  cliarm  which 
manifests  its  power  on  the  battle  field. 
Beauty,  strength,  piety,  power,  might, 
truthfulness,  rectitude,  devotion  to  Brnh- 
manas,  freedom  from  illusion  or  perplexity, 
protection  of  followers,  destruction  of  foes, 
and  care  of  all  creatures,  these,  O  lord  of 
men,  are  the  inborn  virtues  of  Skanda. 

38.  Thus  installed  by  all  the  celestials, 
he  looked  pleased  and  complacient.  Dressed 
in  his  best  style,  he  looked  as  beautiful  as 
the  full  moon. 

39.  The  much  esteemed  incantation  of 
the  Vcdic  hymns,  the  music  of  the  celes- 
tial musicians,  the  songs  of  the  celestials 
and  the  Gandharvas  then  rose  on  all  sides. 

40 — 42.  Surrounded  by  the  Well  dressed 
Apsaras,  by  many  gay  and  happy-looking 
Pishachas,  and  by  the  celestials,  that  son 
of  Agni  sported  in  all  his  grandeur.  To 
the  dwellers  of  heaven »  the  inbtalled  Skanda 
looked  like  the  sun  rising  after  the  darkness 
has  passed  away.  'I'hen  thousands  of  the 
celestial  forces, 

43 — 44.  Spying  **  You  are  our  lord  ", 
came  to  him  from  all  dinctions.  That 
exalted  one,  surrounded  by  all  creaiures.and* 
praised  and  honoured  by  tiiem,  encouraged 
them  in  return.  Satakratu  (indra)  also, 
after  having  inst^illed  Skanda  as  the  gener« 
allissimo  of  the  celestial  army, 

45-— 48.  Remembered  Dev.'^ftcna  whom 
he  had  once  rescued.  "  This  one  has 
undoubtedly  been  destined  by  Brahma  him- 
self to  be  the  husband  of  that  lady,"  thus 
reflecting,the  slayer  of  Vala  (Indra)  brought 
her  adorned  with  all  ornaments  ;  and  he  then 
thus  spoke  to  Skanda,  "  O  foremost  of  thtf 
,  celestials,  even  before    your   birth    this  lady 


338 


MAIIABIIaRATA. 


was  destined  to  be  your  wife  by  the  Self- 
create  (Brahma)  ;  therefore  with  due  rites 
and  Mantras  accept  her  hand, — her  right 
hand  which  is  like  a  lotus."  Having  been 
thus  addressed,  he  accepted  her  hands  in 
due  rites. 

49.  Vrihaspati  learned  in  Mantras  per- 
formed all  necessary  prayers  and  oblations. 
Thus  Devasena  became  known  among  men 
at  the  wife  of  Skanda. 

50.  She  was  also  called  by  the  Brahmanas 
as  Shashti,  Lakshmi,  Asa,  Sukhaprada, 
Sinivali,  Kuhu,  Satvrite,  and  Aparjita. 

51 — 52.  When  Skanda  was  married  to 
Devasena,  the  goddess  of  wealth  in  her 
embodied  form  waited  upon  him  with 
diligence.  As  Skanda  attamed  celebrity  on 
the  fifth  lunar  day,  it  was  called  Sripancha- 
mi ;  and  as  he  obtained  his  object  in  the 
sfxth,  that  day  was  considered  to  be  a  great 
t  hit  hi. 

Thus  ends  the  two  hundred  and  twenty- 
eighth  'Chapter,  history  of  Angirasha,  in 
the  Markandeya-Samasya  of  the  Vana 
Parva, 


CHAPTER    CCXXIX. 

(MARKANDEYA  SAMASYA  PARVA) 

— Continued, 

Harkandeya  wid  :— 

1.  Those  six  ladies,  the  wives  of  the 
seven  Rishis,  when  they  learnt  that  Maha- 
sena  had  been  blessed  with  good  fortune 
and  he  had  been  made  the  genera Hissi mo 
of  the  celestial  army,  all  came  to  him. 

2.  Those  virtuous  and  vow-observing 
oties,  having  been  abandoned  by  the  Rishis, 
came  to  the  celestial  and  exalted  generallis- 
simo  and  spoke  to  him  thus, 

3 — 4.  **0  son,  we  have  been  abandoned 
by  our  celestial -like  husbands  withaut  any 
cause.  Some  spread  the  rumour  that  we 
gave  birth  to  you.  Believing  this  story, 
they  became  angry,  and  they  banished  us 
from  our  hoty  places.  You  should  save  us 
from  this  infamy. 

5.  We  desire  to  adopt  you  as  our  son, 
so  that,  O  lord,  everlasting  bliss  might  be 
secured  to  us  through  your  favour.  Repay 
thus  the  obKgalfon  you  owe  to  us. 

Skanda  said :— 

6.  O  faultless  ones,  become  my  mothers, 
I  am  your  son.  You  will  obtain  all  the  de- 
sires of  your  mind. 


Harkandeya  said  .— 

7.  Thereupon  Sakra  (Indra),  havmg  ex- 
pressed his  desire  to  sav  something  to 
Skanda,  the  latter  said,  *•  What  is  it  ?  Tdl 
it  to  me.''  Being  thus  told  by  Skanda, 
Vasava  thus  spoke, 

8.  **The  lady  Abhijit,  the  younger  sister 
of  Rohini,  being  jealous  and  desirous  of  be- 
coming the  eldest,  has  gone  to  the  forest  to 
perform  asceticism. 

9.  I  am  at  a  loss  to  find  out  one  to  re- 
place that  fallen  sUr.  O  Skanda,  be 
blessed.  Consuk  with  Brahma  about  this 
matter. 

10.  Dhaneshta  and  other  constellations 
were  created  by  Brahma.  Rohini  was 
one  of  them,  and  with  her  their  number  was 
full." 

11.  Having  been  thus  addre^ed  (by 
Indra),Skanda  sent  Kirtika.  She  was  placed 
in  heavens.  That  star,  presided  over  by 
Agni,  shone  as  if  with  seven  heads. 

12.  Venata  also  said  to  Skanda,  "Yoa 
are  my  son  entitled  to  offer  me  obla- 
tions. O  son,  I  desire  to  live  with  you 
always." 

Skanda  said  :— 

13.  "So  be  it.  I  bow  my  head  to  you. 
Guide  me  with  a  mother's  affection.  Res« 
pected  by  your  daughter-in-law,  you  will 
always  live  with  me. 

Markandeya  said:— 

14.  Thereupon  the  ([Teat  mothers  thus 
spoke  to  Skanda,  "We  are  called  by  the 
learned  as  the  mothers  of  all  creatures. 
But  we  desire  to  be  your  mother ;  therefore 
honour  and  respect  us. 

Skanda  said  :— 


15.  Become  mothers  to  me,and  let  me  be 
your  son.  Tell  me  what  I  can  do  to  please 
you. 

The  mothers  said  :— 

16 — 17.     ln*the  days  of  yore,   the   ladies 

were  appointed  as  the  mothers  of  creatures. 

O  foremost  of  deities,  we  desire  that  they 
.are  disposed  of  that  dignity.  Let  us  be 
t  installed  in  their  place.  Let  us  be  wor- 
*  shipped  instead  of  them   by  all   the   worlds. 

Restore  us    our    those    progeny  whom   we 

have  been  deprived  of  by  them. 

Skanda  said  :— 

18.  You  shall  not  get  back  those  off- 
springs that  have  been  once  given  away. 
But  ifyou  like,  1  can  give  you  (new)  pro- 
geny. 


VANA   PaRVA. 


339 


The  mothers  said  :— 

19.  We  desire  that  while  living  with  you 
we  may  be  able  to  cat  up  the  progeny  of 
those  mothers  and  their  grandsons  by  as- 
suming different  shapes.  Grant  us  this 
favour. 

Skanda  said  :— 

20.  I  can  grant  you  progeny.  But  whnt 
you  ask  is  very  painful.  Be  blessed.  O 
mothers,  I  bow  my  head  to  you,— do  give 
them  your  protection  and  care» 

The  mothers  said  :— 

21.  O  Skanda,  we  shall  protect  them 
as  you  desire.  Be  blessed.  O  lord  Skanda, 
we  desire  to  live  with  you  always. 

Skanda  said  :— 

22—23.  So  longf  the  children  of  the  hu- 
man race  do  not  attain  the  youthful  state 
in  their  sixteenth  year,  you  will  afflict  them 
in  your  various  forms.  I  shall  bestow  on 
you  a  fearful  and  inexhaustible  spirit  ;  with 
this  you  shall  live  happily, and  you  shall  also 
be  worshipped  by  all. 

Markandeya  said  :-* 

24.  Then  a  mighty  fiery-being  sprang 
up  from  the  body  of  Skanda  to  devour  the 
progeny  of  the  human  beings. 

25.  He  fell  down  upon  the  ground  sense- 
less and  hungry.  At  the  command  of 
Skanda,  that  evil  spirit  assumed  a  fearful 
form. 

26.  Skandapasmara  is  the  name  by 
which  it  is  known  among  the  excellent 
Brahmanas.  Vinata  is  called  the  fearful 
Sukani  Graha, 

27 — 28.  She,  who  is  known  as  Putana 
Rakshashi  by  the  learned,  is  the  Graha 
called  Putana.  That  fearful  and  terribb 
Rakshashi  of  a  hideous  form  is  called  the 
Pishachi  Sita  Putana.  That  fearful  spirit 
causes  abortion  in  women. 

29.  Aditi  is  also  known  by  the  name  of 
Ravati ;  her  spirits  are  called  Raivata.  That 
Graha  aho  afflicts  children. 

30 — 3^.  O  descendant  of  Kuru,  Dlti,  the 
mother  of  the  Daityas,  is  also  called  Mukha- 
mandika.  That  fearful  spirit  is  very  fond 
of  little  children's  flesh.  Those  male  and 
female  children,  wlio  are  said  to  have  been 
begotten  by  Skanda,  are  also  evil  spirits; 
and  they  all  destroy  the  fetus  in  the 
womb. 

32,  They  are  known  as  the  husbands  of 
these  female  spirits.  Children  are  unawjrts 
attacked  by  these  female  creatures. 


33.  O  king,  Suravi,  who  is  called  the 
mother  of  arfl  animals  of  the  bovine  species* 
is  ridden  by  Sulcani  who  along  with  her  de- 
vours children  on  earth. 

34.  O  ruler  of  men,  Sarama  the  mother 
of  dogs,  &lso  habitually  kills  all  children 
when  they  remain  in  the  womb. 

35.  She,  who  is  the  mother  of  all  trees, 
dwells  in  a  Karanja  tree.  She  is  a  giver  of 
boons, — she  has  a  placid  countenance  and 
she  is  always  favourably  disposed  towards 
all  creatures. 

36—37.  Those  who  desire  to  have  chil* 
dren  bow  down  to  her  who  seats  on  Karanja 
tree.  Those  eighteen  evil  spirits,  fond  of 
meat  and  wine  and  also  other  food  of  the 
same  kind,  live  for  ten  days  in  the  lyings  in 
room.  Kadru  assuming  a  subtle  form  enters 
into  the  womb  of  a  woman, 

38.  And  she  there  destroys  the  fetus. 
The  mother  is  thus  made  to  give  birth  to  a 
Naga.  She  who  is  the  mother  of  the 
Gandharvas  takes  away  the  fetus,  - 

3Q.  And  thus  the  woman  is  seen  on  the 
earth  to  have  an  abhortive  conception. 
She  who  is  the  mother  of  the  Apsaras  re- 
moves the  fetus  from  the  womb, 

40.  And  then  the  learned  men  say  that 
the  conception  has  become  stationary.  The 
daughter  of  the  deity  of  Uood  is  said 
to  be  the  nurse  of  Skanda. 

41.  She  is  therefore  worshipped  under 
the  name  of  Lohitayani  on  Kudamba  trees.. 
This  revered  godcless  acts  the  same  part 
among  the  females  as  does  Rudra  among 
the  males. 

42 — 44.  She  is  the  mother  of  all  children  ? 
she  is  specially  worshipped  for  their  welfare. 
1  have  thus  described  to  you  all  the  evi( 
spirits  that  preside  over  the  destiny  of 
children.  Until  children  attain  their  six* 
teenth  year,  these  spirits  exercise  their 
influence  for  evil  and  after  that  for  good» 
The  male  and  female  spirits  that  1  have 
described  to  you  are  always  called  by  men 
as  the  spirits  of  Skanda.  They  are  pro* 
pitiated  with  burnt  offerings,  ablutions, 
unguents,  sacrifices,  and  other  offerings  and 
particularly  by  the  worship  of  Skanda. 

45—46.  O  king  of  kings,  when  they  are 
respected  and  honoured  in  due  form,  they 
bestow  on  men  whatever  is  good  for  themr 
and  also  valour  and  long  life.  Having  made 
due  salutation  to  the  great  god,  I  shall  now 
describe  to  you  the  nature  of  those  spirits 
that  influence  the  destinies  of  men  after  they 
have  attained  their  sixteenth  year. 

47.  The  man  who  sees,  the  celestials 
while  sleeping  or  while  he  is  awake  soon 
luwi     mad.     The   spirits    under   whoie  in- 


340 


MAtlABIIARATA. 


fluftncft  this  happens,   arc  called  the  celes- 
ial  spirits. 

48.  When  a  man  sees  his  debased 
ancestors  while  he  is  comfortably  seated  or 
while  he  is  lying  in  his  bed,  he  turns  mad. 
The  spirit  who  causes  this  is  called  ancestral 
spirit. 

49.  The  man  who  shows  disrespect  to 
the  Siddhas  and  who  is  cursed  by  them 
in  return  soon  turns  mad.  The  evil  spirit 
w1k>  causes  this  is  called  the  Siddha  spirit. 

50.  The  spirit  by  \^hose  influence  a  man 
smells  sweet  fragrance  and  becomes  cogni- 
sant of  various  tastes,  and  thus  turns  mad  is 
called  the  Rakshasha  spirit* 

51.  The  spirit  by  whose  influence  a  man 
b  possessed  by  the  celestial  musicians 
(Gandharvas)  is  thus  made  mad  is  called  the 
Gandharva  spirit. 

52.  The  evil  spirit  by  whose  influence 
men  are  always  persiented  by  the  Pishachas 
and  thus  turn  mad  is  called  the  Pishacha 
spirit. 

53.  When  a  Yaksha  spirit  by  some 
means  or  other  enters  the  body  of  a 
human  being,  he  immediately  turns  mad. 
Such  a  spirit  is  called  the  Vaksha  spirit. 

54.  The  illness  of  th^*  man  who  goes 
mad,  his  mind  being  dem6ralised  with  vices, 
must  be  cured  according  to  the  methods 
prescribed  in  the  Sastras, 

55.  Men  also  turn  mad  from  perplexity, 
from  fear,  as  also  on  seeing  hideous  sights. 
Their  remedy  is   in   quieting  their  minds. 

56.  There  are  three  classes  of  evil 
spirits, — some  frolicsome,  some  gluttonous 
and  some  sensual. 

57.  Until  men  attain  the  age  of  one 
hundred  years  these  evil  spirits  continue  to 
persecute  them.  Afterwards  fever  becomes 
the  only  evil  spirit  that  affects  human  beings. 

58.  Those  evil  spirits  always  avoid  those 
who  are  self -controlled  and  self-restrained, 
who  are  of  cleanly  habits,  who  are  god- 
fearing, and  free  from  laziness  and  contami- 
nation. 

59.  I  have  thus  described  to  you 
nil  the  evil  spirits  that  influence  the  destiny 
of  man.  You  who  are  devoted  to  the 
great  god  (Siva)  will  never  be  troubled. 

Thus  ends  the  two  hundred  and  twenty^ 
ninth  chapter,  the  evil  spirits,  in  the  Mar* 
kandya  Samasya  of   the   Vana  Parva, 


CHAPTER    CCXXX. 

(MARKANDEYA  SAMASYA  PARVA) 

'—Continu€d4 

Markandeya  said  :— 

I.  When  Skanda  had  done  all  these 
favourite  works  of  the  mothers,  Saha 
appeared  before  him  and  said,  *'  You  are 
my  son. 

3.  I  desire  that  you  should  give  me  great 
happiness."  "To  her  Skanda  replied/'  What 
sort  of  happiness  you  desire  to  get  7 

Saha  said:— 

3 — ^  O  mighty-armed  one,  O  child  # 
I  am  the  favourite  daughter  of  Daksha. 
My  name  b  Saha  ;  from  my  youth  i  am  in 
love  with  Agni,  but  that  deity  does  nut 
understand  my  feelings.  I  desire  to  live  for 
ever  with  him. 

Skanda  said:— 

5 — 6.  O  lady,  O  beautiful  one,  from 
this  day  all  the  oblations  that  virtuous  inotu 
who  do  not  deviate  from  the  path  of  virtue, 
will  offer  to  the  celestials  and  the  Pitris  wttii 
Mantras  uttered  by  the  Brahmanas  shall 
always  be  offered  to  Agni  coupled  wit  h  the 
name  of  Saha.  Thus,  O  es^ellent  one,  you 
will  always  live  with  Agni. 

Xarkandajra  said  :— 

7.  Having  been  thus  addressed  and 
worshipped  by  Skanda,  Saha  was  greatly 
pleased.  Being  thus  united  with  her  lua* 
band  Pavaka  (Agni),  she  much  honoured 
Skanda. 

8.  Then  Brahnla,  the  lord  of  creatures, 
said  to  Mahasena,  '*  Go  and  see  your 
father  Mahaswara,  the  chastiser  of   Tripura. 

9#  Rudra  with  Agni  and  Uma  and  with 
Saha  have  combined  to  make  you  invin- 
cible for  the  good  of  the  world. 

(Slokas  10  to  13  not  translated  for 
obvious  reason). 

14.  Men  who  are  desirous  of  acquiring 
wealth  should  worship  these  five  classes  <^ 
spirits  with  the  sun-flower.  They  should 
also  be  worshipped  for  the  alliviation  of 
diseases. 

15 — t^.  Mujika  and  Munjika  begotten 
by  Rudra  should  always  be  worshipped  by 
those  who  desire  the  good  of  their  cnildre». 
Those  who  desire  to  have  children  bom  to 
them  should  always  worship  those  female 
spirits  that  live  on  human  flesh  and  that  are 
produced  in  trees.  Thus  all  Pishashas  are 
divided  into  innumerable  classes.  O  king, 
hear  now  the  origin  of  the  belb  and  ^tai\d* 
ards  of  Skanda« 


VANA    PARVA. 


341 


18.  Airavata  had  two  Bells  named  Vai- 
j^yanti.  The  intelligent  Indra  brought 
them  and  personally  gave  them  to  Guha. 

19.  Visakha  took  one  of  those  Bells  and 
Skanda  the  other.  The  standards  of  both 
Kartikeya  and  Visakha  are  of  the  red 
colour. 

20.  I1iat  greatly  powerful  deity  Maha- 
sena  was  very  much  pleased  with  the  toys 
given  to  him  by  the  celestials. 

21.  Surrounded  by  the  celestials  and  the 
Pisiiachas  and  seated  on  the  golden  moun- 
tain, he  looked  effulgent  in  all  the  grandeur 
of    prosperity. 

22.  That  mountain  covered  with  beauti* 
f ul  forests  looked  grand  with  the  presence  of 
that  hero,  as  the  Mandara  with  charming 
caves  looks  with  the  rays  of-  the  sun. 

23 — 26.  The  white  mountain  was  adorned 
with  ch;irming  forests  full  of  blossoming 
Santaka  flowers  and  with  forests  oiKarubira^ 
Parijata,  faha  and  Asoka  trees  and  also 
witli  wild  tia:ts,  overj^rown  with  Kadamba 
trees  ;  it  atiounded  in  innumerable  celestial 
deer  and  birds.  The  roaring  clouds  served 
the  purpose  of  musical  instruments,  It 
sounded  like  the  murnnirsof  an  agitated  sea. 
The  celestials,  the  Gandharvas  and  the 
Apsaras  began  to  dance.  There  rose  a  loud 
sound  of  joy  from  the  merriment  of  all 
creatures. 

27.  It  appeared  as  if  Indra  with  all 
the  worlds  had  been  transfered  to  the 
white  mountain.  All  looked  at  Skanda  with 
great  satisfaction.  None  felt  tired  in 
doing  so. 

28 — y>.  When  that  exalted  son  of 
Pavaka  was  installed  as  the  generallissimo 
of  the  celestial  army,  that  handsome  and 
happy  lord,  riding  with  Parvati  on  a  car 
and  shining  as  effulgent  as  the  sun,  went  to 
a  place  called  Vadravata.  To  his  beautiful 
chariot  were  yoked  thousands  of  lions,  and 
it  was  driven  by  Kala  (himselO*  They  passed 
through  space  and  seemed  as  if  they  were 
about  to  devour  the  sky. 

31.  Striking  terror  into  the  hearts  of  all 
creatures  in  the  mobile  and  immobile  worlds, 
those  lions  flitted  through  the  sky  utterring 
fearful  growls.  In  that  chariot  was. seated 
Pa^upati  (Siva)  with  the  mother  Uma 

39.  Looking  like  the  snn  with  flames  of 
lightening  illuminating  massess  of  clouds 
which  are  adorned  with  the  bow  of  f  ndra. 
In  frofit  of  him  proceeded  the  lord  of  wealth 
(Kuvera)  with  his  followers  Guhakas, 

33-  Riding  on  the  backs  of  human 
beings  and  nding  (a'*>o)  on  his  beautiful  car 
Puspaka.  Indra  also  with  the  celestials 
Went  riding  on  his  clc.'hant  Ah-avata, 


34—39.  And  brought  up  the  rear  of  Maha^ 
deva,  the  giver  of  boons.  The  great  Jaksha 
Amogha  with  his  followers,  tlie  Jambaka 
Jakshas  and  other  Raksh.is  adorned  with 
garlands  of  flowers  were  in  the  right 
wing  of  the  army.  Many  celestial  warriors 
with  the  Vasus  and  the  Rudras,  marched 
in  the  right  wing  of  the  army.  Then 
marched  the  terrible  Yama  in  company 
with  Death  followed  by  hundreds  of 
fearful  diseases.  Behind  him  was  carried 
the  fearful,  sharp  and  well -adorned  trident 
of  Shiva  called  Viyaya.  The  exalted  lord 
of  waters  Varuna  with  his  trrible  Pasha 
i weapon)  surrounded  by  innumerable  ac- 
quatic  animals  marched  slowly  with  the 
trident.  The  trident  the  Viyaya  was  followed 
by  Pattisa  (weapon)  of  Rudra  guarded 

40.  By  mace,  balls,  clubs,  and  other 
excellent  weapons.  O  king,  Pattisa  was 
followed  by  the  greatly  effulgent  umbrella 
of  Rudra, 

41.  And  by  the  vessels  and  and  by  the 
great  Rishis.  On  the  right  looked  beautiful 
tlie  effulgent  sceptor  followed  by  Bhrigu 
Angira  and  others. 

42—45.  Behind  all  these,  rode  Rudra  on 
his  while  chariot,  giving  great  encourage- 
ment to  the  celestials  by  his  great  prowess. 
Rivers  and  lakes,  and  seas,  Apsaras,  Rishis, 
celestials,  Gandharvas,  Nagas,  stars,  planets, 
and  other  children  of  the  celestials  and  also 
many  handsome  women  followed  him  in  his 
train.  The  beautiful  ladies  went  scattering 
flowers  all  around. 

46.  The  clouds  went  along  making  their 
obesience  to  the  wielder  of  Pinaka.  Soma 
held  a  white  umbrellea  over  his  head, 

47.  And  Agni  and  Vayu  fanned  him  with 
Chamaras.  O  king,  he  was  followed  by  the 
prosperity-bound  Indra, 

48.  Accompanied  with  the  Royal  sages 
singing  the  praises  of  Vrishadhwaja  (Siva). 
Gouri,  Vidya,  Gandhari,  Kesiiii,  Mitra, 

49.  And  Savitri,  all  followed  Parvati, 
and  so  did  also  all  those  that  are  Vidyas, 
created  by  the  learned. 

50.  The  Rakshaska  Grahas  (spirits)  that 
deliver  to  different  divisions  of  the  army 
the  commands  (of  Skanda)  that  are  implicitly 
obeyed  by  Indra  and  the  other  celestials  went 
in  front  of  the  army  as  standard-bearers. 

51—52.  That  foremost  of  Vakshas, 
named  Pingala,  the  friend  of  Rudra,  who  is 
always  present  in  the  place  where  corpses 
arc  burnt  and  who  is  agreeable  to  all  people, 
merrily  marched  with  him,  sometime  going 
in  front  of  the  army  and  sometime  falling 
behind  it, — his  movements  were  not  certain. 

53 — 55*  Virtuous  actions  are  the  offerings 
with  which  the  deity   Rudra  is   worshipped 


342 


MAIIABIIARATA 


by  mortals.  He  is  also  called  Siva, 
the  omnipotent  god,  the  wielder  of  Pinaka  ; 
he  is  the  great  god.  He  is  worshipped  in 
varioas  forms.  The  son  of  Kirtika,  the 
generallissimo  of  the  celestial  army,  ever 
respectful  to  Brahmanas,  being  tims  sur- 
rounded by  the  celestial  forces,  also  followed 
that  lord  of  the  celestials.  Then  Mahadeva 
iaid  these  weighty  words  to  Mahasena. 
•*  Carefully  command  the  seventh  army 
corps  of  tne  celestial  forces." 

56.  O  lord,  very  well,  I  shall  command, 
the  seventh  army  corps.  Now  tell  me  soon 
if  I  am  to  do  any  thing  else. 

Budra  said :— 

57.  O  son,  you  shall  always  find  me  in 
the  field  of  battle.  By  looking  at  me  and 
by  devotion  to  me,  you  shall  derive  great 
good. 

Harkandeya  said :— 

58.  Having  said  this,  Maheswara  (Siva) 
embraced  him  and  then  permitted  liim  to  go. 
When  Skanda  was  thus  allowed  to  go,  great 
disasters  occurred 

59.  To  disturb  the  equanimity  of  the 
eelestials.  The  firmament  with  the  stars 
was  on  a  blaze.  The  whole  universe  became 
greatly  confused. 

60 — 63.  The  earth  tremble  1  and  sent  up 
a  rumbling  sound.  Darkness  covered  the 
whole  world.  Seeing  this  fearful  catastrop- 
hv,  Sankara  (Siva)  with  the  greatly  blessed 
Lima  and  with  the  celestials  and  the  great 
Kishis  became  greatly  aggrieved.  When  such 
confusion  overtook  them,  they  saw  before 
them  a  fearful  and  mighty  army  with 
various  weapons  ;  it  looked  like  a  mass  of 
clouds  and  rocks.  Those  terrible  and 
countless  beings,  speaking  various  lan- 
guages, came  where  stood  Sankara  and 
the  celestials.  They  hurled  on  the  celestials 
showers  of  arrows  from  all  directions, 

64 — 69.     And  also  masses  of  rocks,  maces, 
dubs,  Satagnts^   Pasas   and    Panghas   (all 
weapons).     The  celestial  army  was   thrown 
into  great  confusion  by  the   shower  of  those 
fearful  weapons  and  they   began   to   waver. 
The    Danavas   made   a     great    havock   by 
cutting  down  the  soldiers,  horses,   elephants, 
chariots  and  arms.     The  celestial  forces  were 
then'seen  to  turn  their  backs  upon  the  enemy. 
Many  of  them  fell,  killed  by  the  Asiir-is  as 
large   trees  fall  in  the  forest  when  a  wild  fire 
takes  place.    The    dwellers  of  heaven   fell 
with  their  heads  cut  off   from    their    bodies. 
They    had  none  to  lead  them  in  that  fearful 
battle  and  they  were  thus  killd  by  the  enemy. 
Seeing  his  army  unsteady   and   hard   pres- 
sed   by  the  Danavas,    ^he   lord  of  the  celes- 
tial!;, the  slayer  of  Vala,  Purandara,  tried  to 
*r«Uy    them  by  snying,  "  O  heroes,  do  not  be 


afraid ;  may  success    attend  yoa.     Take  up 
your  arms. 

70 — 71.  Resolve  upon  drsplaying  brave- 
ry ;  you  will  then  meet  with  no  more  misfor- 
tune,and  you  will  then  be  able  to  defeat  these 
wicked  and  terrible  wretches,  the  Danavas. 
Be  blessed  ;  attack  the  great  Danavas  with 
me.  "  Having  heard  the  words  of  Sakra, 
the  dwellers  of  heaven  became  reassured. 

72.  And  under  his  leadership  they  again 
attacked  the  Danavas.  Thereupon  all  the 
celestials  and  the  greatly  powerful  Marutas, 

73 — 76.  Along  with  the  greatly  exalted 
Sadhyas  and  the  Vasus  returned  to  the 
attack.  The  arrows  which  they  angrily  dis- 
charged against  the  enemy  drank  a  large 
quantity  of  blood  from  the  bodies  of  the 
Daityas  and  of  their  horses  and  elephants. 
Their  sharp  arrows  passing  through  their 
bodies  fell  upon  the  ground  looking  like  so 
many  snakes  falling  from  the  sides  of  a  hilL 
O  king,  the  Daityas,  thus  pierced  by  the 
arrows,  fell  on  all  sides,  looking  like  so  many 
masses  of  clouds.  Attacked  by  the  celes- 
tials on  the  field  of  battle,  the  Danava 
forces 

77 — 78.  Were  struck  with  panic,  and  they 
wavered  at  that  shower  of  various  arrow's* 
Then  the  celestials  loudly  gave  vent  to  their 
joy  with  uplifted  weapons.  The  celestial 
musicians  began  to  play  various  airs.  Thus 
took  place  that  great  battle,  so  fearful  to 
both  sides. 

79 — 81.  The  battle  field  was  covered  with 
blood  and  strewn  with  the  bodies  of  both 
the  Devas  and  the  Danavas.  The  celes- 
tials however,  were  soon  worsted  and  the 
fearful  Danavas  again  made  a  great 
havock  of  the  celestial  army.  The  Asura 
drums  were  sounded  and  their  shrill 
bugles  were  loudly  blown.  The  Danava 
chiefs  sent  forth  terrific  lion -like  roars.  Then 
came  forward  from  the  fearful  Danava  army 
a  greatly  powerful, 

82.  Danava,  named  Mohesha  with  a 
large  mass  of  rocks  in  his  hands.  He  look- 
ed like  the  sun  peering  from  amongst  a 
mass  of  dark  clouds. 

83.  O  king,  seeing  that  uplifted  mass  of 
rocks  about  to  be  hurled  on  them,  the  dwel- 
lers of  heaven  fled  in  confusion.  But  they 
were  pursued  by  Mohesha  who  hurled  on 
them  the  rock. 

34.  O  ruler  of  earth,  by  the  falling  of 
that  rock,  ten  thousand  warriors  of  the  celes- 
tial army  were  killed  by  being  crushed  to 
the  ground. 

85.  This  act  of  Mohesha  struck  terror 
into  the  hearts  of  the  celestials.  With 
other  Danavas,  he  again  attacked  ihcm  as  a 
lion  attacks  a  herd  ofsmall  deer. 


VANA  PARVA. 


343 


86.  When  Inidra  and  tlie  othef  dwellers 
of  heaven  saw  that  Mohesha  was  advancing 
to  attack  them,  they  fled  leaving  behind 
their  arms  and  colours. 

87.  Thereupon  Mohesha  was  greatly 
enraged,  and  he  quickly  advanced  towards 
the  chariot  of  Rudra.  Reaching  near,  he 
seized  its  pole  with  his  hands. 

88.  When  Mohesha  in  great  wrath  thus 
seized  the  pole  of  Rudra's  chariot,  the  earth 
began  to  groan  and  the  great  Rishis  fain- 
ted away. 

89.  Huge  and  cloud-like  Daityas  made 
g^eat  noise  in  joy,  thinking  vhat  they  had  al- 
ready won  the  victory. 

90.  Though  the  exalted  Rudra  was  in 
ttus  plight,  he  did  not  kill  Mohesha,  for  he 
knew  that  the  wicked  wretch  would  be  killed 
by  Skanda. 

91.  The  fiery  Mohesha,  gloating  over 
the  prize  he  had  secured,  sent  up  in  great  joy 
loud  roars  to  the  great  alarm  of  the  celes- 
tials and  to  the  great  joy  of  the  Danavas. 

92.  When  the  celestials  were  in  that 
^eat  danger,  Mahasena  burning  like  a 
(^second)  sun  came  forward  in  great  wrath, 

93.  That  mighty  armed  lord  was  clad 
in  red  clothes,  adorned  with  garlands  of 
red  flowers,  and  incased  in  golden  armour. 

94.  He  rode  on  a  golden  chariot  as 
bright  as  the  sun,  drawn  by  chest-nut  horses. 
Seeing  him  the  Daitya  forces  suddenly  lost 
heart  in  the  field  of  battle. 

95 — 9^«  O  king  of  kings,  the  greatly 
powerful  Mahasena  hurled  a  blazing  Sakti 
(weapon)  for  the  destruction  of  Mohesha. 
That  weapon  cut  off  his  head,  and  he  fell  on 
the  ground  dead. 

97 — ^^loi.  His  head,  as  massive  as  a  hill, 
extending  in  length  sixteen  yoyanas,  falling 
on  the  ground  barred  the  entrance  to  the 
country  of  the  northern  Kurus,  though 
now  the  people  of  that  country  easily  pass  by 
that  gate.  It  was  seen  by  the  Devas  and 
the  Danavas  that  Skanda  hurled  his  Sakti 
again  and  again  on  the  field  of  battle.  It 
returned  to  his  hands  again  and  again  kill- 
ing thousands  of  the  enemies.  The  fearful 
Danavas  were  kilted  in  large  numbers  by 
the  arrows  of  the  greatly  tntell^ent  Moha- 
sena.  Then  they  were  exceedingly  alarmed, 
and  the  followers  of  Skanda  began  to  kill  and 
cut  them  down  and  drink  their  blood.  They 
in  great  joy  exterminated  the  Danavas  in  no 
time. 

102.  As  thovsun  destroys  darkness,  or  as 
fire  destroys  a  forest,  or  as  the  wind  drives 
away  clouds.  In  this  manner,  the  illustrious 
Skanda  defeated  air  his  encraioe. 


103.  The  celestials  came  to  congratulate 
him,  and  be  in  his  turn  worshipped  Mahe- 
shwara  (Siva).  The  son  of  Kirtika  looked  as 
grand  as  the  sun  in  all  his  glorious  efful- 
gence. 

104.  When  the  enemies  (of  the  celestials) 
were  completely  destroyed  by  Skanda  and 
when  Maiiesh^ara  went  away,  then  Puran- 
dara  embraced  him  and  thus  spoke  to  him, 

105.  "  O  Skanda,  O  foremost  of  afl  war- 
riors, this  Mohesha  who  was  made  invinci- 
ble by  Bramlia  is  (now)  killed  by  you.  The 
celestials  were  like  grass  to  him. 

106 — 107.  O  mighty  armed  hero,  you 
have  removed  a  thorn  from  the  side  of  the 
celestials  ;  you  have  killed  in  battle  hundreds 
of  Danavas,  as  brave  as  Mohesha, — those 
enemies  of  the  celestials  who  used  to  harass 
us  always.  Your  followers  have  eaten  up 
hundreds  of  Danavas. 

108.  O  god,  you  are  as  invincible  in 
battle  as  the  husband  of  Uma  (Siva).  This 
victory  will  be  celebrated  as  your  first  great 
achievement. 

109.  Your  fame  will  be  everlasting  all 
over  the  three  worlds.  O  mighty  armed  hero, 
all  the  celestials  will  pay  allegience  to  you  *' 

no.  Having  said  this  to  Mahasena,  the 
husband  of  Sachi  with  the  permission  of  the 
three  eyed  deity  (Siva)  left  tlie  place  acQOm- 
panied  by  the  celestials. 

III.     Rudra  returned  to  Vadravata,  and- 
the  celestials  returned   to  their    respective 
abodes.     The  celestials  were  thus  addressed 
by  Rudra,  "  Look  at  Skanda  as  you  do  me. 

112 — 1!3.  That  son  of  Agni,  having 
killed  the  Danavas,  have  conquered  the 
three  worlds  in  one  day.  He  has  been 
worshipped  by  the  great  Rishis.  The 
Brahmanas  who  attentively  read  this  story 
of  the  birth  of  Skanda  obtain  prosperity 
in  this  world  and  the  association  witn^ 
Skanda  in  the  next  world." 

Thus  ends  the  two  hundred  and  thirti^ 
eth  chapter,  birth  qf  Skandr,  in  the 
Markandeya  Samasya  of  the  Vana  Parva. 


.    CHAPTER  CCXXXI. 

(MARKANDEYA  SAMASYA   PARVA)' 

— continued,  < 

Yudlii&thira  said  :-- 

I.  O  high-souled  and  the  exalted  Brah- 
mana,  I  desire  to  know  the  names  of  that 
great  deity  by  which  he  is  celebrated  all 
over  the  three  wprlds. 


344 


MAHABflARATA. 


said  :— 

2.  Having^  been  thus  addne^ed  by  the 
illustrious  Panda va  in  the  midst  of  the 
Rishis,  the  exalted  and  the  greatly  ascetic 
Markandeya  said. 

Harkandeya  said:— 

3 — 9.  ('Hicy  are>  Agneya,  Skanda,  Depti- 
kirti,  Ana-naya,  Mayuraketu,  Dharmatman, 
Bhuteshn.Moheshardana,  Kamajit,  Kamada, 
ICanta,  Satyabaka,  BInivaneshwara,  Sisliu, 
Sigra,  Sucht,  Sanda,  Dipavama,  Subahana, 
Amogha,  Anagha,  Roudra  Praya,  Chan- 
dranava,  Deptasakti,  Prasantalman,  Vadru- 
krit,  Kutamohana,  Sastitiprya,  Pavitia, 
Matrivatsala,  Kanyabh^tri,  Vibhakta, 
Swaheya,  Ravatsuta,  Prabu,  Neta,  Vishakha 
Naigamya,  Suduscharu,  Suvrata,  Lalita, 
Valakridauka,  Prya,  Khacharin,  Brah- 
macharin,  Sura,  Sudavan,  Odbliava,  Vish* 
wamitra  Prya,  Devasenaprya  Vasudeva 
Prya  and  Pryakrit.  These  arc  the  divine 
names  of  Kariikeya.  Whoever  repeats  them, 
there  is  no  doubt  he  secures  fame,  wealth 
and  salvation. 

10.  O  foremost  of  the  Kurus.  I  shall  now 
with  devotion  pray  to  that  matchless,  power- 
ful, six  faced  and  brave  Guha  who  is  wor- 
shipped by  the  celestials  and  the  Rishts. 
Listen  to  them. 

11.  O  skanda,  you  are  devoted  to  Brahma 
you  are  begotten  by  Brahma,  you  are  versed 
in  the  mysteries  of  Brahma,  3'ou  are  Brah- 
roesya,  you  are  the  foremost  of  those  who 
possess  Brahma,  you  are  fond  of  Brahma, 
you  are  as  austere  as  the  Brahmanas,  you 
are  learned  in  the  great  mystery  of  Brahma, 
and  you  are  the  leader  of  the  Brahmanas. 

12.  You  are  Gulia,  vou  are  Sadhwa, 
you  are  the  holiest  of  the  holy.  You  are 
invoked  by  Afantras  and  you  are  cele- 
brated as  the  six  flamed  fire,  you  are  the 
year,  you  are  the  six  seasons,  you  are  the 
months,  the  fortnights,  the  solar  decTina- 
tion  and  the  cardinal  points  of  firmament. 

13.  You  arc  lotus-eyed,  you  possess  a 
lotus  •like  face,  you  have  one  thousand  faces 
and  one  thousand  arms.  You  are  the 
ruler  of  the  universe,  and  you  are  the  great 
oblations,  you  are  the  animating  spirit  of 
all  the  celesttab  and  the  Asuras. 

14.  You  are  the  generallbstmo  of  armies,, 
you  are  fury,  you  are  the  lord,  you  are  the 
great  master,  you  ar^  the  conqueror  of  your 
enemies,  you  are  Sa/tasbhu,  Sa/tasruirisit\ 
and  Sahasrubhu. 

15.  You  are  the  Sakasrupat,  you  are 
the  earth  herself,  you  possess  innumerable 
(onns  and  thousands  of  heads,  you  are 
endued  with  great  strength.  O  god,  you 
have  with  your  own  desire  appeared  as  the 
son  of  Ganga,  Saba,  and  Mahikirtlka. 


16.  O  siX-faced  god,  yoit  play  With  fhtf 
Cock,  you  assume  various  forms  according 
to  your  own  will,  you  are  Daksha,  Soma, 
MarutaSf  Dharma,  Vayu,  and  ilicf  king  of 
mounuins. 

17.  For  everlasting  tfmc  you  afe  m^^y, 
you  are  the  most  eternal  of  all  eternal  things, 
and  you  are  the  lord  of  lords,  you  are  the 
origin  of  Triith,  you  are  the  destroyer  of  the 
children  of  Dili,  you  are  the  great  con* 
queror  of  the  enemies  of  the  celestials. 

18.  You  are  the  personation  of  virtue. 
Being  yourself  both  vast  and  mimite,you  are 
acquainted  with  the  highest  and  the  lowest 
points  of  virtuous  acts,  you  are  the  iny$<- 
teries  of  Brahma* 

19.  O  foremost  of  the  cdestials,  O  lord 
of  tlie  universe,  this  whole  creation  is  per- 
vaded ,by  your  spirit.  I  have  thus  prayed 
to  you  according  to  the  t>e9t  of  my  pow^-. 
I  bow  to  you  who  possess  twelve  eyes  and 
twelve  hands.  Your  remaining  attributes  are 
beyond  my  conception. 

20 — 21.  The  Brahmana  who  attentively 
reads  this  story  of  the  birth  of  Skanda, 
or  narrates  it  to  Bralimanas,  or  hears  it 
narrated  by  Brahmanas  obtains  wealrh, 
long-life,  fame,  children,  victory,  prosperity, 
contentment  and  asscciation  with  Skanda. 

Thus  ends  the  two  hundred  and  thirty '^ 
first  chapter,  hymn  to  Skanda,  in  thr 
Markandeya  Samasya  of  the  Vana  Parva* 


CHAPTER    CCXXXir. 

(DRAUPADl    SATYABHAMA     SAAf- 
BHAVA  PARVA). 

VaidKampayana  said:— 

I.  When  the  high^souled  Pa  nd»vas  and 
the  Brahnoanas  Iwid  taken  their  seats. 
Draupadi  and  Satyabhama  entered  the 
hernutage. 


O  king  of  kings,  with  hearts  luU  of 
joy,  they  lat^h^  nnrrrily,  and  they  seated 
themselves  at  their  ease.  Tliose  laidies  wli» 
always  spoke 'sweetly  to^  each  other,  haviii|C 
met  alter  a  kmg  time,  began  to  talk  upois 
various  deKghtfui  topics  arising  otit  of  the 
accounts  of  the  Kurus  and  the  Yadus.  Tbe 
slender  waisied  Satyabhacnov  the  favourite 
wife  of  ICnshna  and  the  daughter  of  Satrajit 
then  asked  (I>raupaJi)  in  private  sayingr 
"How,  O  Draupadi,  can  you  rule  die  sons  of 
Pandu, 

5.    Those  lieroes  who  are  endued  with 
great  strength  and  beauty  and  %rho  ate  like 


YANA    PARVA. 


345 


the  Lokapalas  tlicmsetves.  O  beautiful  lady, 
how  is  it  that  they  are  so  obedient  to  you 
and  that  they  are  never  angry  with  you  ? 

6.  O  lady  of  lovely  feature,  the  Panda- 
vas  are  always  obedient  to  you.  They  are 
all  watchful  to  do  your  bidding.  Tell  me 
its  reason. 

7.  Is  It  vows  or  asceticism  or  incanta- 
tions or  drug  in  your  season,  or  the  efficacy 
of  science  or  the  influence  of  youthful  appe- 
arance or  the  recitation  of  particular  for- 
mulae or  homa  or  collyrium  and  other  medi- 
cament? 

8.  Tell  me,  O  Panchala  princess,  of  that 
blessed  and  auspicious  thing  by  which,  O 
Krishna,  (Draupadi)  my  husband  (Krishna) 
iTiay   be  ever  obedient  to  me." 

9.  Having  said  this,  the  illustrious  Sa- 
tyabhama  stopped.  The  greatly  blessed 
and  chaste  Draupadi  thus  replied  to 
her, 

10.  "O  Satyabhama,  you  ask  me  of  the 
practices  of  wicked  women.  How  can  I 
speak  of  practices  adopted  by  wicked 
women  7 

11.  It  does  not  become  you  to  put  further 
questions  to  me  or  to  doubt  me.  You  are  in- 
telligent, you  are  the  favourite  wife  of 
Krishna. 

12.  When  the  husband  learns  that  his 
wife  is  addicted  to  incantations  and  drugs 
— from  that  day  he  begins  to  dread  her  as  if 
a  poisonous  snake  has  entered  into  his 
sleeping  chamber. 

13.  Can  a  man  afflicted  with  fear  have 
peace  7  How  cnn  one  who  has  no  peace 
h;ive  happiness  7  A  husband  can  never 
be  made  obedient  by  a  wife  with  the  help  of 
mantras. 

14 — 15.  We  hear  of  painful  diseases 
transmitted  by  enemies.  Those  that  desire 
to  kill  others  send  poison  in  the  shape  of 
gifts,  so  that  the  man  that  takes  the  -pow- 
ders so  sent  by  tongues  or  skin  is  certainly 
deprived  of  his  life  as  soon  as  possible. 

I  16.  Women  have  sometimes  caused 
dropsy  and  leprosy,  decrepitude,  impo- 
tency  and  idiotcy,  blindness  and  deafness 
in  men  (by  administering  drugs  to  enchant 
them). 

17.  These  wicked  women,  ever  treading 
in  tne  path  of  sin,  do  some  times  injure  their 
husbands.  But  the  wife  should  never  do 
injury  to  her  husband. 


devotion     the     Pandavas     with    all    their 
wives, 

20.  Restraining  jealousy  with  devotion  of 
heart  and  without  any  feeling  of  degradation 
at  the  service  I  perform,  I  always  serve  my 
husbands. 

21 — 22.  Ever  fearing  to  utter  what  is 
evil  and  false  or  to  look  or  sit  or  walk  with 
impropriety  or  to  cast  glances  indicative  of 
the  feelings  of  the  heart,  I  serve  the  sons  of 
Pritha,  those  mighty  warriors  as  blazing  as 
the  sun  or  fire  and  as  handsome  as  the 
moon, — those  heroes  who  are  endued  with 
fearful  energy  and  prowess  and  who  arc 
capable  of  killing  their  enemies  by  a  glance 
of  their  eyes. 

23.  Celestials  or  men  or  Gandharva.% 
young  or  handsome,  wealthy  and  adorned 
with  ornaments,  my  heart  is  never  attracted 
to  any  other. 

24  I  never  bathe  or  eat  or  sleep  till  he 
that  is  my  husband  has  bathed,  or  eaten  or 
slept,  till  all  our  servants  and  followers  have 
bathed,  eaten  and  slept. 

25.  Whether  returning  from  the  field, 
the  forest  or  the  town,  or  hastily  rising  up  I 
always  salute  my  husband  with  water  and 
seat. 

26.  I  always  keep  the  house  and  all  the 
household  articles  and  the  food  that  is  to  be 
taken  well-ordered  and  clean.  I  carefully 
keep  the  rice  and  serve  them  the  food  at  the 
proper  time. 

27.  I  am  never  ingrry,  I  never  speak 
harsh  words,  I  never  immitate  women  that 
are  wicked.  Avoiding  idleness,  I  always  do 
what  is  agreeable. 

28.  I  never  laugh  except  at  a  jest,  I 
never  stay  for  a  lonff  time  at  the  gate  of  the 
house,  1  never  stay  long  in  places  of  nature's 
call  or  in  pleasure  gardens  of  the  house. 


t8.  O  illustrious  Satyabhama,  hear  now 
of  my  conduct  towards  the  high-souled 
Pandavas. 

19.     Abandon ii^g  vanity  and  subduing 
desire    and   wrath,    I    always   serve   with 

44 


29.  I  always  refrain  from  laughing  loud- 
ly or  indulging  in  high  passion  and  from 
everything  that  may  give  offence.  O  Sa- 
tyabhama, I  am  always  engaged  in  serving 
my  husbands. 

30.  A  separation  from  my  husband  is 
never  agreeable  to  me.  When  my  husbands 
leave  h^e  to  go  to  my  relatives, 

31.  I  give  up  flowers  and  fragrant  paste 
of  every  kind,  and  I  undergo  penances. 
Whatever  my  husband  does  not  drink, 
whatever  he  does  not  eat. 

32 — 33.  Whatever  my  husband  does  not 
enjoy,— I  always  renounce.  O  beautiful 
lady,  adorned  with  ornaments,  and  ever  self- 
controlled  by  the  instructions  received  by  me, 
I  always  devotedly  seek  the  welfare  of  my 
husbands.    I  always  perform  those   duties 


346 


^fAHABAHRATA. 


that  my    mother-in-law  formerly    told  me 
in  respect  of  relatives, 

34 — 36.  As  also  in  respect  of  alms-giv- 
ing, of  offering  worship  to  the  celestials,  of 
offering  oblations  to  the  Pitris,  of  boiling  food 
on  auspicious  days  in  order  to  offer  it  to  the 
Pitris  and  the  guests,  of  reverence  and  of 
service  to  those  that  deserve  our  respect  and 
of  all  else  that  are  known  to  me.  1  alw;»ys 
perform  my  duty  night  and  day  without  the 
least  idleness.  Having  my  heart  firmly 
fix.ed  in  humility  and  fixed  in  approved  rules, 
t  serve  my  gentle,  truthful  and  virtuous  hus- 
bands, considering  them  always  as  so  many 
poisonous  snakes  capable  of  being  enrnged 
at  trifle. 

37.  My  opinion  is  that  to  depend  on 
one's  husband  is  the  eternal  virtue  of  women. 
The  husband  is  wife's  god,  he  is  her  (sole) 
refuge.  There  is  no  other  refuge  for  her. 
How  can  then  a  wife  act  what  is  disagree- 
able to  her  husband  ? 

38.  I  never  either  in  sleeping  or  in 
eating  or  in  adorning  my  person  act  against 
the  wishes  of  my  husbands.  I  am  always 
gtilded  by  my  husbands.  I  never  speak 
fli  of  my  mother-in-law. 

39.  O  blessed  lady,  my 'husband  has 
become  obedient  to  me  fpr  my  .  diligence, 
my  alacrity,  and  for  the  humility  with  which 
I  serve  my  Gurus, 

40.  Every  day  I  personally  wait  with 
food  and  drink  and  clothes  upon  the  revered 
and  truthful  Kunti,  the  mother  of  those 
herots. 

41.  1  never  show  any  preference  for  my- 
self over  her  in  matters  of  food  and  attire 
and  ornaments.  I  never  reprove  in  words 
Pritha  (Kunti)  who  is  equal  to  the  earth 
herself  in  forgiveness. 

42.  Eight  thousand  Bramhanas  were 
formerly  led  every  day  in  the  palace  of 
Yudhisthira  from  plates  of  gold. 

43.  Bghty  thousand  Snafakn  Bramha- 
nas,  all  leading  domestic  lives,  were  enter- 
tained by  Yudhisthira  with  thirty  maid-ser- 
vants assigned  to  each. 

44.  Besides  these,  ten  thousand  Yotts 
with  their  desire  under  complete  control  had 
their  pure  and  well -cooked  food  carried  to 
them  in  golden   plates. 

45.  All  those  Bramhanas  that  were  the 
utterers  of  the  Vedas^  I  used  always  to  wor- 
ship duly  with  food,  drink,  and  clothes 
taken  from  stores,  when  a  portion  of  them 
had  been  dedicated  to  Vishwadeva. 

46—47.  The  illustrious  son  of  Kunti, 
bad  one  hundred  thousand  well-dressed 
maid-servants  with  bracelets  on  their  arms 
and  golden  ornaments  on  their  necks  ;  they 


were  adorned  with  costly  garlands  and  goid 
in  profussion,  and  they  were  sprinkled  with 
sandal  paste.  Adorned  with  gems  and  goW, 
they  were  all  \yell-skilled  in  dancing  and 
singing. 

48.  I  knew  the  names  and  features  of 
every  one  of  those  girls  and  also  what  tbey 
usecf  to  eat  and  what  they  used  to  wear  and 
what  they  used  not  to  do, 

49.  The  greatly  intelligent  son  of  Kunti 
had  also  one  hundred  thousand  maid-ser- 
vants who  duly  used  to  feed  the  guests  with 
plates  of  gold  in  their  hands. 

50.  When  Yudhisthira  lived  in  Indra* 
prastha,  one  hundred  thousand  eleplianls 
used  to  follow  him. 

51 — 53.       Such     was    the   procession   of 
Yudhisthira    when  he   ruled  over  earth.    It 
was  I  who    regulated  their  number  and  for- 
med   the  rules  to  be   observed  m  respect  lo 
them.     It  was  I  who  had  to    listen    to   all 
their  complaints.     I  knew   everything  about 
the      maid-servants      of    the    palace    and 
other  servants,    nay  even   of    the  cowherdi 
and     shepherds  of   the    royal       household. 
Q    blessed     and    illustrious    lad^r,    it    was 
I    alone    amongst    the  Panda vas  who  knew 
the  (real)  income   and  expenditure    of   the 
king    and    what  (really)  their  (Pandavas) 
whole  income  was. 

54.  O  beautiful  lady,  those  foremost 
of  Bharatas,  throwing  upon  me  the  (whole) 
burden  of  looking  after  aII  those  that  were  lo 
be  fed  by  them,  would  always  pay  their 
court  to  me. 

55.  This  load,  so  heavy  and  incapable  ck 
being  borne  by  persons  of  evil  heart,  I  sac- 
rificing my  ease  used  tcr  bear  day  and  night, 
all  the  while  being  affectionately  devoted 
to  them. 

56.  While  my  husbands  were  er^aged 
in  virtuous  pursuits,  I  supervised  their 
treasury  as  inexhaustible  as  the  ever  fuU 
abode  of  Yaruna  (ocean). 

57.  Day  and  night  bearing  hunger  and 
thirst,  I  used  to  wait  upon  the  Kuru 
princes,  so  tliat  my  nights  and  days  were 
equal  to  me« 

58.  I  used  to  rise  up  from  my  bed  first 
and  to  go  to  my  bed  last.  O  Satyabhama, 
this  has  ever  been  my  Custom. 

59.  This  is  the  great  charm  ever  kno*** 
to  me  for  making  my  husbands  obedient  u> 
me.  1  have  never  used  any  charms  of  wick- 
ed wemen  and  I  never  wish  to  use  them." 

60.  Having  heard  these  virtuous  words 
of  Krishna  (Draupadi),  Satya^bhama  expres- 
sed her  greatest  reverence  for  the  PanthaU 
princess,  and  she  thus  spoke  to  her, 


VANA    PARVA. 


347 


6i.  "O  Panchala  princess,  O  Jagmaseni, 
I  am  in  fault,— forgive  me.  Among  friends 
conversations  in  jest  naturally  and  with- 
out premeditation  arise.'* 

Thas  ends  the  two  hundred  and  f hirty 
second  chapier,  the  word^of  Draupadi,  in 
the  Draupadi  Saijabhama  of  the  Vana 
Parva. 


CHAPTER    CCXXXIII. 

(DRAUPADI  SATYABHAMASAM- 
VAVA  PARV A—Cjntinued. 

Draupadi  said  •:— 

I  shall  now  point  out  to  you  a  way  for 
attracting  the  hearts  of  your  husband  which 
is  free  from  deceit,  O  friend,  by  duly 
adopting  ft,  you  will  be  able  to.  withdraw 
your  husband  from  other  women. 

2.  O  Satyabhama,  in  all  the  worlds  in- 
cluding that  of  the  celestials,  there  is  no  god 
equal  to  the  husband.  When  gratified  with 
you,  you  may  get  (from  your  husband) 
every  object  of  desire,  but  when  angry,  all 
of  liit'in  may  be  lost. 

3.  It  is  from  her  husband  that  the  wife 
obtain^  offspring  and  various  articles  of  en- 
joyments. From  your  husband  you  may 
nave  handsome  beds  and  seats,  robes  and 
garlands,  perfumes  and  great  fame,  and 
heaven  itself  hereafter. 

4.  ()  le  cannot  obiiin  happiness  here  by 
means  that  are  eas^.  The  woman  that  is 
chaste  obtains  happiness  with  great  misery. 
Therefore*  always  ad  ne  Krishna  with  friend- 
ship, love  and  sufferings. 

5»  Act  in  such  a  way  by  offering  hand- 
some seats  and  excellent  garlands  and 
various  perfumes  and  prompt  service  that 
he  may  be  devoted  to  you,  thinking,  "  I  am 
truly  loved  by  her." 

6.  Hearing  the  voice  of  your  husband  at 
the  pate,  rise  from  your  seat  and  stay  in 
readmess  within  the  room.  As  soon  as  you 
sec  him  enter  your  room,  worship  him  by 
offering  him  a  seat  and  water  to  wash  his 
feet. 

?•  When  he  orders  a  maid-servant  to  do 
any  thing,  soon  get  up  and  do  it  yourself. 
Let  Krishna  know  that  you  adore  him  with 
all  your  heart.    O  Satyabhama, 

8*  Whatever  your  husband  speaks  be- 
^  y^i  do  not  speak  it  out  to  every  body, 
though  it  does  not  deserve  to  be  concealed, 
*0f  if  any  of  your  co-wives  is  to  speak  of  it 
^  Vasudeva  (Krishna),  he  might  be  irritat- 
ed with  you. 


9.  Always  seek  the  good  of  your  hus- 
band and    feed  by   every    means    in    your 

.  power  those  that  are  dear  and  devoted  to 
liim.  You  should  always  keep  yourself 
aloof  from  those  that  are  hostile  to  your 
husband  or  those  who  seek  to  do  htm  in- 
jury and  those  that  are  decietfuk 

10.  Avoiding  all  excitement  and  care- 
lessness in  the  presence  of  men,  conceal  your 
mind  by  observing  silence.  You  should  not 
stay  or  talk  long  even  with  your  sons  Pra- 
dyumna  and  Sam  by  a. 

11.  You  should  make  friendship  with  only 
those  ladies  who  are  highly  born,  who  a  re  sin- 
less and  devoted  to  their  husbands  ;  you 
should  always  shun  women  who  are  wrath- 
ful, addicted  to  drinks,  gluttonous,  thievish, 
wicked  and  fickle. 

12.  Such  conduct  is  always  praise-wor- 
thy, and  it  always  produces  prosperity. 
While  it  neutralises  hostility,  it  also  leads 
one  to  heaven.  Therefore  worship  your 
husband,  adorning  yourself  with  costly  gar- 
ments and  ornaments  and  besmearing 
yourself  with  unguents  and  perfumes. 

Thus  ends  the  two  hundred  and  thirty 
third  chapter^  the  words  of  Draupadi  in 
the  Draupadi  Satyabhama  of  the  Vana 
Parva. 


CHAPTER     CCXXXIV. 

(DRAUPADI  SATYABHAMA  PARVA) 

— Continued* 

Vaishampayana  said : — 

I — 2.  The  slayer  of  Madhu  Keshava 
Janardana  (Krishna),  having  talked  on  vari- 
ous agreeable  topics  with  the  illustrious 
Pandavas  and  with  the  Brahmanas  headed 
by  Markandeya,  and  then  having  bade 
them  all  farewell,  ascended  his  chariot  and 
called  for  Satyabhama. 

3.  Satyabhama  then  embracing  Drau- 
padi spoke  these  cordial  words  to  her 
expressive  of  her  feelings  towards  her. 

4.  **0  Krishna,  (Draupadi)  let  there  be  no 
anxiety,  and  no  grief  for  you.  You  have  no 
cause  to  pass  your  nights  in  sleeplessness, 
for  you  will  surely  obtain  back  tlie  earth  sub- 
jugated by  your  husbands  who  are  all  equal 
to  the  celestials. 

5.  O  black  eyed  beauty,  women  having 
such  disposition  and  possessing  such 
auspicious  marks  (as  you  have)  can  never 
suffer  misfortune  for  a  long  time. 

6.  It  has  been  heard  by  me  that  you 
will -with  your  husbands  enjoy  without  any 
doubt  this  earth  in  peace*  and  free  from  all 
thorns. 


348 


MAIlABliARATA. 


7.  O  daughter  of  Drupada,  when  the 
sons  of  Dhriurashtra  have  been  all  destroy- 
ed and  severe  vengance  has  been  taken 
for  their  hostility,  you  will  certainly  see  the 
earth  ruled  by  YuJhisthira. 

8.  You  will  soon  see  those  wives  of  the 
Kurusi  who,  deprived  of  sense  by  pride, 
laughed  at  you  when  you  were  coming  away 
in  exile,  themselves  placed  in  a  state  of 
hoplessness  and  despair. 

9.  O  Krishna,  know  that  those  who  do 
you  any  injury  when  you  are  in  distress 
are  already  gone  to  the  abode  of  Yama. 

10.  Your  brave  son  Prativendya,  Suta- 
sama  and  Srutakarman  by  Aryuna  and 
Satarika  by  Nakula  and  Srutasena  by  Sa- 
hadeva  are  all  skilful  heroes  and  experts 
in  weapons. 

II — 13.  With  Abhimanyu  they  are  all 
living  in  Dwarka,  much  delighted  with  the 
the  place.  Subhadra  cheerfully  and 
with  her  whole  heart  looks  after  them  as 
you  yourself  used  to  do.  Like  you  she 
takes  great  delight  in  them  and  derives 
much  happiness  from  them.  She  grieves 
in  their  griefs  and  joys  in  their  joys, 

14.  The  mother  of  Prudyumna  also  loves 
them  with  all  their  heart.  Keshava  (Kris- 
hna) with  his  sons  Bhanu  and  others 
watches  over  them  with  special  affec- 
tion. 

15.  My  mother-in-law  is  ever  attentive 
in  feeding  and  clothin^^  them.  All  the  Ad- 
dhakas  and  Vrisnis  with  Rama  and  others 
love  them  very  much. 

16.  O  beautiful  lady,  their  affection  for 
your  sons  is  equal  to  what  ihcy  feel  for  Pru- 
dyumna." Having  said  these  agreeable, 
truthful  and  delighting  and  cordial  words, 

17.  Satyabhama  desired  to  go  to  the 
chariot  of  Vasudeva  (Krishna).  The  wife  of 
Krishna  then  walked  round  Krishna  (Drau- 
padi). 

18.  The  beautiful  Satyabhama  then  as- 
cended the  chariot  of  Krishna.  The  chief 
of  the  Yudus  (Krishna)  comforted  Draupadi 
with  a  smile ;  and  then  asking  the  Pandavas 
to  return  (to  their  house),  he  started  for  his 
own  city  with  swift  horses. 

Thus  ends    the    t'wo  hundred  and  thirty 
fourth  chapter,  colloquy  between   Draupadi 
and  Satyabhama  in  the  Draupadi  Satya^ 
bhama  of  the  Vana  Parva, 


CHAPTER  CCXXXV. 

(GHOSHAYATRA    PARVA)— 
Continued  • 

Janamenjaya  said  :— 

1.  O  Brahmana,  when  those  foromost  of 
men, — the  sons  of  Priiha, — were  passing 
their  days  in  the  forest  exposed  to  the  incle- 
mencies of  the  winter  and  the  summer,  of  the 
wind  and  the  sun,  what  did  they  do  after 
tliey  had  reached  the  lake  and  the  forest 
named  Daitya? 

Vaishampayana  said  :— 

2.  When  the  Pandavas  reached  the 
lake,  they  chose  a  place  to  live  in  far  from 
the  habitations  oi  men.  They  roamed 
through  charming  forests  and  delightful 
mountains  and  beautiful  valleys  through 
which  ran  many  rivers  and  streaiu- 
lets.  t 

3.  When  they  began  to  live  there,  many 
venerable  ascetics,  learned  in  the  Vedas,  ot- 
ten  came  to  see  them.  Those  foremost  of 
men  always  received  those  Veda- knowing 
Rishis  witl)  great  respect. 

4.  Thereupon  one  day  there  came  to  the 
Kuru  princes  a  certain  Bra)in:aiia  who  was 
celebrated  on  earth  for  his  powers  of  speech. 
Having  talked  with  them  for  some  time,  he 
went  away  to  the  king,  the  son  of  Vichitra- 
virja — (Dnritarastraj. 

5.  Having  been  received  with  all  respect 
by  that  foremost  of  the  Kui  us,  that  old  king 
(Dhritarastra)  the  Brahmana  took  his  seat  ; 
and  then  asked  by  the  king,  he  talked 
about  the  sons  of  Dharma,  Pavana,  Indra, 
and  the  twins  (Aswinas), 

6.  All  of  whom  having  fallen  into  Rreat 
misery  had  become  emaciated  and  reduced 
owing  to  exposure  to  the  wind  and  the  sun. 
He  also  talked  of  Krishna  (Draupadi)  who 
had  been  overwhelmed  with  sufferings  and 
who  had  become  protectorless  though  ^he 
had  heroes  for  her  lords. 

7.  On  hearing  his  words,  the  king  Vi- 
chitravirja's  son  became  afflicted  with  grief, 
thinking  that  the  royal  princess  (Draupadi) 
had  been  drowned  in  a  river  of  sorrow. 

8.  His  inmost  soul  was  afflicted  with 
sorrow.  Trembling  all  over  with  sighs,  he 
quieted  himself  with  great  effort,  thinking 
mat  his  folly  was  the  cause  of  everything. 
(He  thought)  :— 

9.  "Alas,  how  is  it  that  Dharmaraja  Yu* 
dhisthira)  who  isthe  eldest  of  my  sons, who  is 
truthful  and  pious  and  virtuous  in  his  beha- 
viour, who  has  not  a  single  enemy  (on  earth) 
and    who  formerly    used  to    bleep  on    bcdi 


VANA    PARVA. 


349 


made  of    sofi   Ranku*skinS|  sleeps    now  on 
the  bare  ground  f 

10.  He  used  to  be  awakened  by  the 
Siitas  and  Maghadas  and  other  singers  with 
his  praises  melodeously  chanted  every  morn- 
ing. That  Indra-ltke  Kuru  prince  is  now 
awakened  fron  the  bare  g^round  early  in  the 
morning  by  innumerable  birds. 

11.  How  does  Vrikodara,  reduced  by  ex- 
posure Co  wind  and  sun  and  6lled  with  wrath, 
sJeep  on  tlie  bare  ground  in  the  presence 
of  the  Panchala  princess  un.it  as  lie  is  to 
suffer  such  nmery  ? 

X2.  Perhaps  the  intelligent  Arjuna  who 
is  incapable  of  bearing  pain  and  who  though 
ever  obedient  to  Yudliisthira  yet  feels  him- 
self pierced  by  the  rememberence  of  his 
wrongs,  does  not  at  all  sleep  in  the 
night. 

13.  Seeing  the  twins  (Nakula  and  Saha 
deva)  and  Krishna  (Draupadi)  and  Yudhis- 
tliira  and  Bhima  in  the  greatest  possible 
misery,  Arjuna  certainly  si^hs  like  a  fearful 
serpent  and  from  wrath  does  not  sleep  in  the 
night. 

14.  The  twins  .also,  who  are  even  like 
a  couple  of  blessed  celestials.in  heaven, — 
sunk  in  misery  though  deserving  of  happi- 
ness and  comfort,  certainly  pass  their  nights 
without  sleep, — only  restrained  from  taking 
revenge  by  virtue  and  truth. 

15.  The  mighty  son  of  Vayu  (Bhima) 
who  is  equal  to  Vayu  himself  in  strength 
certainly  sighs  and  restrains  his  wratli 
tied  through  his  eldest  brother  (Yudhis- 
ihira)  to  the  bond  of  truth. 

16.  Superior  in  battle  to  all  warriors,  he 
now  quietly  lies  on  the  ground.  Being 
restrained  by  virtue  and  truth  but  burning 
to  kill  ray  sons,  he  simply  pasess  his  time. 

1 7.  The  cruel  words  that  Duryodhana 
spoke  after  Ajatsatru  (Yudhisthira)  had 
been  deceitfully  defeated  at  dice  have 
reached  the  innermost  depth  of  Vrikodara's 
heart.  They  are  consumiixg  him '  as  a 
bl^ng  bundle  of  straw  consumes  a  faggot 
of  dry  wood. 

18.  The  son  of  Dharma  (Yudhisthira) 
never  sinfully  acts.  Dhananjaya  (Arjuna) 
also  always  obeys  him,  but  the  anger  of 
Bhima  is  daily  increasing  like  a  (ire  helped 
by  the  wind  in  consequence  of  a  life  of 
exile. 

19.  That  hero,  burning  in  wrath, 
squeezes  his  hands  and  breathes  hot  and 
fearful  sighs,  as  if  he  wants  to  consume  by 
them  all  my  sons  and  grandsons. 

20.  The  wiclder  of  Gandiva  (Arjuna) 
and  Bhima  when  angry  are  like  Yama  and 
Kila    themselves.     Hurling    their    arrows 


which  are  like  so   many    thunderbolts,  they 
exterminate  their  enemies  in  battle. 

21.  Alas,  Duryodhana,  andSakuniand 
Suta's  son  (Kama)  and  the  wicked  minded 
Dushashana  in  robbing  the  Pandavas  of 
their  kingdom  by  means  of  dice  saw  only 
honey  is^w  the  tree)  without  thinking  the 
terrible  fall  from  it  ! 

22.  A  man  having  acted  rightly  or 
wrong!  V  expects  to  get  the  fruit  of  his  acts. 
But  fruits  ?K>wever  (often)  confounds  and 
paralyses  him.  How  can  a  man  thus  obtain 
salvation  ! 

23. — 24.  If  land  is  properly  cultivat- 
ed and  the  seed  sown  and  if  the  god 
(Indra)  seasonably  showers  rain,  still  the 
crop  might  not  grow.  This  is  what  we 
often  hear.  How  could  this  be  true  as  I 
think  unless  everything  here  (in  this 
world)  is  ruled  by  Destiny.  The  gambler 
Sakuni  has  behaved  deceitfully  towards  the 
son  of  Pandu  (Yudhisthira)  who  always  acts 
honestly  and  virtuously.  From  the  love  and 
fondness  that  1  bear  for  my  wicked  sons  I 
also  have  similarly  acted.  Alas,  it  is  for  this 
the  time  for  the  dustruction  oif  the  Kurus 
has  come, 

25.  Or  perhaps  '  what  is  inevitable  miif^t 
come  to  pass.  The  wind,  whether  impelled 
or  not,  must  move.  The  Woman  who  con- 
ceives must  give  birth  to  a  child.  Darkness  • 
must  pass  away  in  tlie  morning  and  the  day 
in  the  evening. 

26. — 28.  Whatever  may  be  earned  by  us 
and  others,  whether  people  spend  it  or  not, 
it  would  bring  us  misery  when  the  time, 
would  come.  Why  then  people  become  so 
anxious  to  earn  wealth  ?  If  what  is  acquif« 
ed  is  the  result  of  Fate,  then  it  should  be  * 
protected,  so  that  it  may  not  be  divided  nor ' 
lost  little  by  little  nor  permitted  to  flow  out 
at  once,  for  if  unprotected  it  may  break  into 
one  hundred  fragments.  But  whatever  the 
character  of  our  possession  may  be,  our  acts 
in  this  world  are  never  lost.  Behold  what 
great  is  the  prowess  of  Arjuna  who  went  to 
the  abode  of  Indra  from  the  forest.  Hav- 
ing secured  the  four  kinds  of  celestial 
weapons,  he  has  returned  to  earth. 

29.  What  mm  is  there  who  having  gone 
to    heaven    in    his    own    human  body  ever 
wishes  to  come  back  ?     Because  he  sees    the 
Kurus  at   the   point  of  death  by  Time,  he* 
has  returned. 

30.  The  wielder  of  the  bow  is  Arjuna 
Sabyasachi,  the  bow  is  the  Gandiva  of  fear- 
ful energy,  the  weapons  are  also  all  celes- 
tial, who  IS  there  who  would  be  able  to  with- 
stand the  (combination  of  these)  three." 

31.  Having    heard    those  words  of   the 
king,  the  son  of  Suvala  Sakuni  went  to  Dur- 


350 


MAII^BitABATA. 


yodhana  w!io  was  then  with  KamA  and  told 
themevery  thing  in  private.  The  foolish 
Dur^^hana  was  filled  with  grief  at  what  he 
lieard. 

Thus  ends  the  two  kunderd  and    thirty^ 
Jtfth  chapter,   lamentation   of  Dhritarastra 
in  the  Ghosajatra  of  the  Vana  Parva. 


CHAPTER    CCXXXVL 
(GHOSHA  YATRA  PRAVA.) 

Vaisampayana  said  :— 

1.  Having  heard  those  words  of  Dhrita- 
rastra,  Sakuni,  when  he  got  an  opportunity 
through  Karna,  spoke  thus  to  Duryo- 
dhana. 

Sakuni  said  :— 

2.  Having  exiled  the  heroic  Pandavas 
through  your  own  prowess,  O  descendant  of 
Bharata,  you  now  rule  this  earth  witliouta 
rival,  as  the  slayer  of  Samvara  rules  the 
heaven. 

3*  O  ruler  of  men,  O  king,  the  kings  of 
the  east,  west,  north  and  south  all  pay 
tribute  to  you* 

4.  O  king,  the  blazing  goddess  of  pros- 
pcritv,  that  once  used  to  pay  court  to  the 
Pandfavas,  has  now  been  secured  by  you 
with  your  brothers. 

5.  O  king,  the  biasing  prosperity  that  we 
formerly  saw  in  Yudhisthira  at  Indraprastha 
is  now  seen  by  us  in  you. 

6.  O  king  of  kings,  that  which  you  saw 
not  long  ago  with  so  much  grief  has  been 
now  snatched  by  you  from  the  king  Yudhis- 
thira by  the  force  of  intellect  alone. 

7«^lo.  O  mighty  armed  hero,  O  chas- 
tiaer  of  foes,  all  the  kings  of  the  world  are 
now  under  your  subjection.  They  now 
awaityour  commands  as  they  used  to  do 
before  those   of  Yudhisthira.    O  king,  the 

foddess  earth  bounded  with  the  seas,  with 
er  mountains  and  forests,  towns  and  cities 
and  mines,  with  her  woodlands  and  hiRs  is 
now  yours.  Adored  by  the  Brahmanas  and 
worshipped. by  the  kings,  O  monarch,  you 
(now)  blaze  forth  in  your  prowess  like  the 
sun  amongst  the  celestials  in  heaven. 

11.  Surrounded  by  the  Kurus,  O  king, 
as  Yama  is  surrounded  by  the  Rudras  and 
Vasavaby  the  Marutus,  you  shme  like  the 
moon  amongst  the  stars. 

12.  Let  us  go  and  see  the  Pandavas  who 
are  now  divested  of  their  prosperity^  who 
are  now  living  in  the  forest, who  never  obeyed 
commands  ^nd  who  never  owed  you  sub- 
jection* 


J  3-    O  great  king,  we   have   heard    Aist 
they  are    now    living   on    the  banks  of  the 
lake  situated  in  the  forest  named  Daityavaoa 
with  many  Brahmanas, — the  dwellers  of  the 
wood. 

14.  O  king,  go  there  witli  all  your  pros- 
perity, and  thus  scorch  the  Pandavas  with  a 
sight  of  your  glory,  as  the  sun  scard>cs 
every  thing  with  his  hot  rays. 

15.  You  a  (great)  sovereign  and  they 
deprived  of  their  sovereignity,  3x>u  m 
prosperity  and  they  (feprived  of  k,  yon  art 
in  affluence  and  they  are  in  poverty,  O 
king,  go  and  (now)  see  the  Pandavas. 

16.  Let  the  Pandavas  see  you  like 
Yavati,  the  son  of  Nahusha  accompanied  by 
a  large  number  of  followers  and  in  the 
enjoyment  of  great  bliss. 

17.  O  king,  that  blazing  prospeniy 
which  is  seen  by  one's  both  friend  and  foe  is 
considered  to  be  the  real  prosperity. 

18.  What  happiness  could  be  more 
complete  than  what  one  enjoys  by  being  him- 
self in  great  prosperity,  and  his  enemy 
being  in  adversity  just  like  the  man  on  the 
top  ^  a  hill  looking  down  upon  another  who 
crawls  on  the  ^rth. 

19, .  O  foremost  of  kings,  the  happiness 
that  one  derives  from  seeing  his  enemies  in 
grief  is  greater  than  what  one  derives  on 
getting  a  son  or  wealth   or  kingdom. 

20.  What  happiness  will  not  be  his  who 
himself  being  in  afluence  sees  Dhananjaya 
(Arjtina)  in  barks  and  skins. 

21.  Let  your  wife  clad  in  costly  robes 
look  at  the  afflicted  Krishna  (Draupadi) 
now  in  barks  and  skins  and  thus  mcrease 
her  misery. 

22.  Let  the  daughter  of  Drupada  reproach 
*  herself  and  her  life  deprivea  as  she  b  of 

wealth,  for  the  sorrow  that  she  will  feel  on 
seeing  your  wife  adorned  with  ornaments  will 
be  far  giieater  than  what  she  had  fdt  m  ^ 
Sava, 

Vaisampayana  said  :— 

23.  OJanamejaya,  having  thus  spoken 
to  the  king,  Sakuni  and  Karna  when  their 
speech  was  over  both  became  silent. 

Thus  ends  the  two  hundred  and  tltirty^ 
sixth  chapter,  Sakuni' s  words  in  the  GIiQsh^ 
ayatra  of  the  Vana  Prava. 


VANA    PAHVK, 


35* 


CHAPTER    CCXXXVII. 
(GHOSHA  YATRA  PARV A)--Conf(i. 

Vaiahampayana  said:— 

1.  Having  heard  the  words  of  Kama, 
the  king  Duryodhana  became  greatly  de- 
lighted. But  soon  again  he  became  melan- 
choly, and  he  then  thus  spoke. 

Duryodhana  said  :— 

2.  O  Karna,  what  you  tell  me  is  always 
in  my  mind.  But  I  shall  not  get  permis- 
sion to  go  wliere  the  Pandavas  are. 

3.  Kinfi^  Dhritarastra  is  always  griev- 
ing for  mose  heroes.  The  kmg  con- 
siders them  (now)  more  powerful  (than 
before)  by  their  asceticism. 

4 — §.  .0  greatly  effulgent  one,  if  the 
king  understands  our  motives,  he  will  never 
grrant  us  permission,  for  we  can  have  no 
other  business  in  Daitvavana  than  to  exter- 
minate the  Pandavas  m  their  exile. 

6.  You  know  what  Khatwa  (Vidura) 
said  to  me,  to  yourself  and  to  the  son  of 
Suvala  (Sakuni)  at  the  time  of  the  play, 

7.  Reflecting  on  those  words  and  also 
on  (their)  lamentations,  I  cannot  make  up 
my  mind  as  to  whether  I  should  or  «houid 
not  go. 

8.  I  shall  certainly  feel  great  delight  if 
I  see  Bhima  and  Falguna  (Arjuna)  passing 
their  days  with  Krishna  (Draupadi)  in 
^eat  misery  in  the  forest. 

9.  The  joy  that  I  may  feel  bv  obtaining 
the  entire  sovereignty  over  the  earth  is 
nothmg  in  comparrison  to  what  I  shall  obtain 
on  seeing  the  Pandavas  clad  in  barks  and 
skins. 

10.  O  Kama,  what  joy  could  be  greater 
than  what  I  shall  derive  on  seeing  Drau- 
padi, the  daughter  of  Drupada,  clad  in  rags 
in  the  forest  1 

11.  If  king  Dharmaraja  (Yudhisthira), 
Bhima  and  the  son  of  Pandu  (Arjuna)  see 
me  graced  with  great  prosperity,  then  only 
shall   I  attain  to  the  great  end  of  my  life. 

12.  But  I  do  not  see  the  means  through 
which  I  can  go  to  that  forest  and  by  which 
I  may  get  the  permission  of  the  king 
Dhritarastra. 

13.  Therefore  Bnd  out  some  skilful  plali 
with  the  help  ol  Suvala's  soft  (Sakuni)  and 
Dushashana,  by  which  we  may  go  to  the 
forest  (where  the  Pandavas)  are. 

14.  I  shall  also  to-day  make  up  my 
mind  whether  I  should  go  or  not,  and  then 
I  shall  see  the  king  (my lather)  to-morrow. 

15.  When  I  shall]  remain  seated  (to- 
morrow) with  that  foremost  of  the    Kurus, 


you  will   then    with   Suvala's    son   propose 
the  pretext  you  may  have  fixed  upon. 

16.  Hearing  then  the  words  of  Bhisma 
and  of  the  king  (my  father)  on  the  subject 
of  this  journey,  I  shall  settle  every thmg, 
beseeching  (the  permission  of)  our  grand 
father  (Bhisma.) 

Vaisliampayana  said  :— 

17.  Having  said  ''So  be  it."  they  then 
all  went  away  to  their  respective  houses. 
As  soon  as  the  night  passed,  Kama  came 
to  the  king. 

18.  Thereupon  Kama  thus  smilingly 
spoke  to  Dur3odhana,  "O  ruler  of  men,  a 
plan  has  been  fixed  upon  by  me.     Hear  t. 

19.  O  ruler  of  men,  our  herds  of  cattle 
are  now  in  Daityavana  all  waiting  for  you. 
There  is  no  doubt  we  can  go  on  the  pretext 
of  seeing  our  cattle. 

20.  O  king,  O  ruler  of  earth,  it  is  always 
proper  to  go  and  see  the  cattle ;— if  you  say 
this  to  }our  father,  you  will  get  his  permis- 
sion." 

21.  When  they  were  thus  talking  about 
the  cattle,  the  Gandhara  king  Sakuni  thus 
smilingly  spoke, 

22 — 23.  "O  ruler  of  men,  this  plan  which 
has  no  difficulty  to  be  carried  out  was  what 
I  also  saw  for  the  purpose  of  ^oing  (to 
Daityavana).  The  king  will  certamly  grant 
us  permission,  or  even  he  may  send  us 
there  of  his  own  accord.  Our  herds  of 
cattle  are  now  all  wating  in  the  forest  of 
Daityanavana.  We  may  certainly  go  there 
under  the  pretext  of  seeing  our   cattte," 

24.  They  then  all  three  laughed  together 
and  gave  their  hands  to  one  another.  Hav- 
ing arrived  at  this  conclusion,  they  then  went 
to  see  the  chief  of  the  Kurus  (Dhritarastra)^ 

Thus  ends  the  two  hundred  and  thirty 
seventh  chapter,  consultation  to  see  the  cattle 
in  the  Ghosa  Jatra  of  the  Vana  Parva. 


CHAPTER  CCXXXVII  I. 
(GHOSA  YATRA  VARVX)^-^ontiuued 

Vaisltampayana  said :— 

1.  O  lanamejaya,  O  descendant  of 
Bharata,  then  they  s&l  saw  Dhritarastra  znd 
asked  his  welfare  ;  they  were  ailso  asked 
their  welfare  in  return. 

2.  Then  a  cowherd  named  Samanga  who 
had  been  instructed  beforehand  came  to  the 
king  Dhritarastra  and  spoke  about  the 
catue. 


35i 


MAIIABIIARATA. 


3.  O  king,  the  son  of  Radha  (Karna) 
and  Sa'cuni  thus  spoke  to  that  foremost  of 
kings,  the  ruler  of   earth,     Dhritarastra, 

4.  "  O  descendant  of  Kuru,  our  cattle 
are  now  stationed  in  a  charming  place. 
The  time  for  marking  the  calves  has  also 
come. 

5.  O  king,  this  is  also  an  excellent  season 
for  your  son  Duryodhana  to  go  to  a  hunting 
expedition.  Therefore  you  should  grant 
him  pennission  to  go  there. 

Dhritarastra  said  :-— 

6.  O  child,  hunting  and  seeing  the 
cattle  are  both  very  proper  acts.  I  think 
the  herdsmen  should  not  be  (completely) 
trusted. 

7.  But  I  have  heard  that  those  foremost 
of  men  (the  Pandavas)  are  living  some 
where  near  that  place ;  therefore  I  think 
you  should  not  yourselves  go  there. 

8.  Defeated  by  decielful  means,  they 
are  now  living  in  the  deep  forest  in  great 
misery.  O  son  of  Radha,  those  greatly 
powerful  car- warriors  are  now  engaged  in 
asceticism. 

9.  Dharrtiaraja  (Yudhlsthira)  will  never 
be  angry,  but  Bhimasena  is  naturally 
wrathful  ;  the  daughter  of  Jagmasena 
(Draupadi)  also  is  effulgence  herself. 

10.  Full  of  pride  and  folly  as  you  are  you 
are  certain  to  give  her  offence.  Endued  with 
ascetic  merit  as  she  is  (now),  she  will  cer- 
tainly consume  you. 

11.  Or  perhaps,  those  heroes,  armed  with 
swords  and  other  weapons  and  Glled  with 
wrath,  may  consume  you  with  the  fire  of 
their  weapons. 

12.  Or  if  from  the  force  of  numbers  you 
seek  to  injure  them  in  any  way,— even  that 
will  be  a  highly  improper  act,  though  I 
know  you  will  never  succeed. 

13.  The  mighty  armed  Dhananjaya 
(Arjuna)  had  lived  in  the  abode  of  Indra. 
Having  obtained  the  celestial  weapons,  he 
has  retuned  to  the  forest. 

14.  While  unaccomplished  in  arms,  Vi- 
vatsu  (Arjuna)  conquered  the  whole  earth. 
He  is  now  a  great  car-warrior  and  highly 
accomolished  in  arm's,  why  wHl  he  not  be 
able  (now)  to  kill  you  all  7 

15.  Or  if  you  in  obedience  to  my  words 
on  going  there,  behave  car^ulYy  y6u  will 
then  never  be  able  to  live  happily,  as  you  will 
always  be  in  a  state  of  trustlessness. 

x6 — 17.  Or  some  soldiers  of  yours  may 
do  some  injury  to  Yudhisthira,  and  that  un- 
premedited  act  may  be  ascribed  to  you.  O 
descendant  of   Bharata,    therefore  let  some 


faithful  men  go  there  to  count  the  cat- 
tle and  mark  the  calves.  I  do  not  think  it 
is  proper  for  3'our  to  go  ia  person. 

Sakuni  said :— - 

18.  O  descendant  of  Bharatn,  the  eldest 
Pandava  is  virtuous;  he  has  taken  the  pledge 
in  tlu  assembly  that  he  will  live  twelve  years 
in  the  forest. 

19.  The  other  Pandavas  are  virtuous 
and  obedient  to  him.  The  son  of  Kunti, 
Yudhisthira  will  never  bt  angry  with  us. 

20.  We  desire  very  much  to  go  to  a  hun- 
ting expedition  ;  we  shall  also  take  that 
opportunity  to  count  the  cattle.  We  liave 
no  wish  to  see  the  Pandavas. 

21.  We  shall  not  go  to  that  place  where 
the  Pandavas  are  living.  Therefore  no 
misconduct  on  our  part  can  possibly  arise. 

Vaisampayan  said  :— 

22.  Having  been  thus  addressed  by  Sa- 
kuni, the  ruler  of  earth,  Dhritarastra,  unwill- 
inglygave  permission  to  Duryodhana  and 
his  counsellors  to  go, 

23.  Having  received  permission,  the  son 
of  Gandhart,  that  foremost  of  the  Bharata 
race  (Durjadhana)  with  Rama  and  with  a 
large  host  started. 

24.  He  was  accom pained  by  Dusfiasana 
the  intelligent  son  of  Suvala  (Sakuni)  an, 
by  many  others  of  his  brothers  and  also  bd 
thousands  of  women. 

25.  When  he  started  to  see  that  lake  iy 
the  Oaityavana.  the  citij^ns  also  with  their 
wives  proceeded  towards  that  forest. 

26.  Eight  thousand  cars,  thirty  thousand 
elephants,  nine  thousand  horses,  and  many 
thousands  of  foot  soldiers, 

27.  Carriages,  shops,  pavilions,  traders, 
bards,  and  men,  trained  in  hunting,  by  hun* 
dred  and  thousands,  followed  the  king, 

28.  O  monarch,  as  the  king  started,  fol- 
lowed by  many  thousands  of  men,  the  uproar 
caused  by  the  march  resembled  the  deep 
roar  of  winds  in  the  rains. 

29.  Arriving  at  the  lake  of  Daitj'avana 
with  his  followers  and  conveyances,  king- 
Duryodhana  encamped  at  the  distance  <tf 
four  miles  from  the  lake. 

Thus  ends  the  two  hundred  and  thirty 
eighth  chapter,  Duryodhana's  arrivml  at 
Daityavana    in    the  Ghosa  Yatra  ef  the 

Vanti  Parva. 


VANA    PARVA. 


353 


CAAPTER    CCXXXIX. 
(GHOSAYATRA     PARVA-'ContiHued.) 

Vaishampayana  said:— 

t.  Then  the  king  Duryodhanai  living  in 
various  parts  of  tliat  forest,  at  last  came  to 
the  cattle  stations  and  encamped  there. 

2.  Selecting  a  well  known  cliarming  place 
which  had  a  plentiful  supply  of  water  and 
which  abounded  in  trees,  and  possessed 
every  convenience,  his  attendants  built  a 
Iiouse  for  him. 

3.  Near  the  royal  residence,  they  also 
erected  separate  houses  for  Kama,  Sakuni 
and  other  brothers  of  the  king. 

4.  The  king  saw  his  cattle  by  hundreds 
and  thousands.  Examining  their  limbs  and 
marks,  he  supervised  their  counting. 

5.  He  caused  the  Calves  to  be  marked 
and  took  notes  of  those  that  required  to  be 
tamed.  He  also  counted  all  those  cows 
of  which  calves  had  not  yet  been  yeaned. 

6.  Completing  the  task  of  counting, 
and  marking  every  calf  which  was 
t4tree  years  old,  the  Kuru  prince,  surround- 
ed by  the  cow-herds,  began  cheerfully  to 
sport  and  wander  about  (in  that  forest). 

7.  The  citizens  and  the  soldiers  by 
thousands  sported  in  that  forest  as  best 
pleased  them  like  the  celestials. 

8.  The  herdsmen,  well-skilled  in  singing 
^nd  dancing  and  playing  on  musical  insiru- 
ments and, maidens  adorned  with  orn^imcnis 
ministered  to  the  pleasures  of  Dlirita- 
rashtra's  son. 

9.  The  king  surrounded  by  the  ladies  of 
the  royal  household  began  cherfully  to  distri- 
bute, according  to  the  merit  of  each,  wealth, 
food  and  drinks  of  various  kinds  amongst 
those  that  sought   to  please  him. 

ID  —  II.  Attended  by  all  his  followers, 
the  king  killed  mmy  bisons,  buffaloes,  deer 
gavayas,  bear  and  boars.  Pierced  by  his 
arrows  animals  by  thousands  died  in  that 
deep  forest.  He  cniised  the  di^er  to  be  caught 
in  the  most  deliglitful  parts  of  the  forest. 

12 — 13.  Drinking  milk  and  enjoying 
various  otlier  delicious  articles,  O  descen- 
dant of  Bliarata,  and  also  seeing  as  he 
proceeded  many  delightful  forests  and 
woods  swarming  with  bees  intoxicated  with 
the  honey  of  flowers  and  resounding  with 
the  sweet  notes  of  peacocks,  the  king  at 
last  reached  the  sacred  lake  of  Daityavana. 

14.     The  place  was  swarmed   with   bees  [ 
intoxicated  with  the  honey  of  the  flowers ;  it 
eclioed  with  the  sweet  notes  of  blue  throated 
jay  (bird)  ;  it   was  shaded   by   Saptachadas 
and  Pannyagas  and  Vakulas. 


.^5—17-  The  king  (Duryodhana)  graced 
with  great  prosperity  went  there  like  the 
wielder  of  thunder,  the  lord  of  the  celes- 
tials (Indra).  O  foremost  of  the  Kuru- 
race,  the  greately  intelligent  Dharmaraja 
Yudhisthira  was  then,  ()  king,  living  near 
that  lake  and  was  performing  with  his  wife 
Draupadi  the  sacrifice  called  Rajarshitic- 
cording  to  the  ordinance  sanctioned  for  the 
celestials   and  persons  living  in  the  forest. 

18.  O  descendant  of  Bharata,  Duryo- 
dhana, having  arrived  at  that  place,  com- 
manded thousands  of  his  men  to  build 
there  pleasure  houses  with  the  least 
delay. 

19.  Saying  "  So  be  it ",  they  at  the  com- 
mand of  the  king  went  towards  the  banks 
of  the  lake  to  build  the  pleasure  houses. 

20.  ^  As  the  best  of  the  soldiers  of  Dlirita- 
rastra*s  son,  having  reached  tiie  lake,  wer6 
about  to  enter  the  woods,  many  Gandliarvas 
came  forward  and  commanded  them  not  to 
enter. 

21.  O  monarch,  the  king  of  the  Gandhar- 
vas  with  his  folio  \ers  had  already  arrived 
there  from  the  abode  of  Kuvera. 

22.  He  had  come  surrounded  by  various 
Apsaras  and  also  by  many  sons  of  the 
celestials.  Having  come  to  that  lake  to 
sport,  he  had  closed  the  place  to  all  comers. 

23.  O  king,  finding  the  lake  closed  by 
the  Gandharva  king,  the  royal  attendants 
(of  Duryodhana)  went  back  to  the  place 
where  their  king  was. 

24.  O  descendant  of  Kuni,  hearing 
their  words,  he  (Durvodhana)  sent  a  number 
of  his  soldiers,  all  difficult  to  be  vanquished 
in  battle,  commanding  them  to  drive  away 
the  G mdharvas. 

25.  Those  warriors,  who  formed  the  van- 
guard of  tlie  Kuru  army,  having  heard 
those  words  of  the  king,  went  back  to  the 
lake  of  the  Daityavana  and  thus  spoke  to 
the  Gandharvas. 

26.  "  The  powerful  king  named  Duryo- 
dhana, the  son  of  Dhritarastra,  has  come 
here  for  sport.  Therefore  leave  this  place 
at  once." 


27.  Having    been    thus   addresi^ed.    O' 
king,  the  Gandharvas  lauglied  aloud.    They 
thus  replied  to  them  in  harsh  words. 

28.  '*Your  wicked*minded   Duryodhana* 
has   but  little  sense.     Or  else  how  could  he 
thus  command  us  who  are  dwellers  of  heayen 
as  if  we  are  his  servants. 

29.  You  are  certainly  fools  to  rush  thua 
to  the  point  of  death.  You  are  senseless 
idiots  to  bring  such  massage  to  us. 


45 


354 


teXIIABHARATA. 


30,  Go  back  snon  where  tKit  Kuru 
king"  is  or  else  you  will  to-cl;*y  go  to  \U9 
abode  of  Dharmaraja  (Yaiti'<)" 

31.  Having  been  ihus  addressed  by  tTie 
Gandbarvas,  those  vanguards  (af  the  Kuni 
arm) )  ran  ba<  k  to  the  place  wbere  tl»e  king 
(Duryodbana),  t lie  son  of  Dhrilarasira  was. 

Thus  inds  the  two  hundred  and  thirty • 
ninth  chaffer,  colloquy  bftwefn  Duryo- 
dhana's  soldiets  and  the  Ga*fd*ntrvas  in  the 
Ghosha  Yatra  of  the  Vana  Parva. 


CHAPTER    CCXL. 

(GllOSHAYATRA  PARVA)— 

Continued » 

Vaishampayana  said  :— 

1.  O  great  king,  they  then  all  cante  to 
Duryodhana  and  sp*>ke  to  that  Kuru  prince 
all  that  titey  (the  Gandbarvas)  bad  spoken 
to  tiiem. 

2.  O  descendant  of  Bharata,  finding  that 
bis  soldiers  had  been  opposed  by  the  Gan- 
dharvas.  the  mighty  son  of  Dhcitarasira  was 
filled  with  great  anger  and  thus  spoke 
to  the  soldiers, 

3.  "Chastise  these  wicked  witches  who 
want  to  do  what  is  not  agreeable  to  me»  even 
if  he  be  Satakratu  (Indra)  who  is  sporting 
liere  with  all  the  celestials." 

^  4 — 5.  Having  heard  the  words  of  Dur- 
yodhana, the  greatly  powerful  sons  of 
Uhritarastra,  thousands  of  warriors  armed 
thermselves  for  battle.  Filling  ten  directions 
with  loud  leonine  roars  and  crushing  all 
they  entered  by   force  that  forest. 

6.  O  'ruler  of  earth,  the  Gnndharvas 
again  forbade  the  Kuru  soldiers  to 
advance.  Though  gently  forbidden  by  the 
Gandharvas, 

7.  Disregarding  all  those  Gandharvas, 
they  entered  that  great  forest.  When  the 
son  of  Dliritarastra  did  not  stop  his 
soldiers, 

8 — 9.  Then  those  rangers  of  the  sky 
went  and  spoke  to  Chitrasena.  The  Gan- 
dharv.i  king,  when  he  heard  it,  was  Blled 
Vfith  an;rer,  and  he  thus  commanded  his  fol- 
lowers "Puni*ih  and  chastise  these  wicked 
wretches,"  O  descendant  of  Bharafa, 
tkas  commanded  by  Chitrasena,  the  Gan- 
dharvas, 

10—11.  Rushed  t  awards  the  Ohritaras- 
tra  people  with  weapons  in  hand.  Seeing 
thfS.Gindharvas  rushing  towards  them  with 
roMt  force  and  with  uplifted  weapons,  the 
Dnritarastra  warriors  fled   in  all  directions* 


Seeirrg  tliat  all  the  Dhritaraslra  people 
were  flyii^g  before  the  erkcmy, 

12.    Tlie  heroic  son   of   Radba    (Karna) 

alone  did  not  fly.  Seeing  that  the  great 
army  of  the  Gaiidliarvas  was  rushing  to* 
wards  hirn» 

1.3 — 15  Tbe  son  of  Radha  stopped  them 
witl»  a  very  large  shower  of  arrows.  TKtt 
son  of  Sula  by  his  great  K^htness  of  baixis 
stnick  hundreds  of  Gan*?l>irva5  with  Khu* 
ru^t  and  arrows  and  Bhallas  and  various 
otl>er  weapons  made  of  bones  and  steeL 
Ihat  great  car- warrior  cut  off  wfthirt  a 
momeiU  the  l>cads  of  many  Gandharvas, 
and  thus  tliey  made  the  army  of  Chitrasen.^ 
yell  in  pain.  Although  the  Gandharv.i<» 
were  klletl  by  tl>e  greatly  intelligent  son  of 
Suta  (Kama), 

16 — 17.  They  returned  to  tbe  char^  by 
hundreds  and  thousands ;  and  in  conse- 
quence of  the  hoards  of  Gandlinrvas 
rushing  to  battle,  earth  became  c  tverecl 
over  by  the  Gandharva  army.  Tlien  king- 
Duryodhana  and  also  tlie  scui  of  Savala 
(Sakuni) 

18 — 20.  And  Du«ihasana  and  Vikama 
and  other  sons  of  Dhritirastra.  riding  0*1 
cars,  the  clatter  of  the  wheels  of  which 
resembled  the  roars  of  Garuda,  followeii 
the  lead  of  Kama  and  returned  to  tl»e 
charge  and  began  to  kill  tlie  (Gandharva) 
army  ;  with  tl»e  desire  of  supporting  Kama, 
the  (Kuni)  princes  attacked  the  Gandharva 
army.  With  a  very  large  number  of  car« 
and  horses,  the  whole  of  the  Gandliarva 
array  began  to  fight. 

21.  Tlie  bit  tie  that  took  place  was  fear- 
ful and  hair-stirring.  Then  the  G'tndbar- 
vas,  afflicted  with  the  arrows  of  the  Kuru 
army,  seemed  to  be  exhausted. 


22 — 26,  Having  seen  the  Gandharvas 
afflicted,  the  Kurus  sent  up  a  loud  roar. 
Seeing  the  Gandi»arva  army  afflicted  with 
feir,  Chitrasena  jumped  up  in  great  anger 
from  his  seat  an<i  resolved  to  exterminate 
the  Kuru  army.  That  hero,  learned  in  the 
various  modes  of  warfare,  fought  with 
his  weapons  of  illusion.  The  Kuru  heroes 
were  all  deprived  of  their  senses  by  tl«e 
illusion  of  Chitrasena.  'l*hcn,  O  desccn* 
dant  of  Bharata,  it  appeared  that  every 
Kunt  warrior  was  attacked  and  sik* 
rounded  by  tbe  Gandharvas.  Being  thus 
attacked  with  great  force  the  Kuru  arroy 
was  afflicted,  and  it  was  with  panic,  O  king. 
those  that  desired  to  live  fled  from  the  field 
(of  biittle).  t>  king,  when  the  whole  of  the 
Kury  army  broke  and  fled,  the  son  o( 
Surya  (Kama)  alone  stood  there.as  immovc* 
able  as  a  hill. 


VANA  fARVJI* 


355 


son  of  SuvaU,  all  foUgtu  with  tite  Gan-^ 
dharvas  though  they  were  all  severely 
wounded. 

28.  All  the  Gandharvas  then  with  the 
clcsire  of  killing  Kwrna  rushed  upon  him 
in  battle  in  hundreds  and  thousands. 

28.  Those  jre;itJy  powerful  heroes,  with 
tHe  desire  oC  killln^r  that  Suta's  son,  sur- 
rounded him  on  all  sides  with  swords, 
liattie  axes  and  spc;irs. 

30.  Some  cut  down  the  yoke  of  his  car, 
some  its  flag-statf,  some  its  shafts,  aomc  its 
liurses  and   some  its  charioteti*. 

31 — 31.  Some  cut  down  his  umbrella, 
some  the  wooden  fender  round  his  car  and 
and  some  its  joints.  It  was  thus  many 
cliousands  of  G.mdharvas  xil tacked  his  car 
and  broke  it  into  many  pieces*  When 
liis  car  was  thus  attacked,  Kama  leaped 
from  it  wiih  sword  and  shield  in  his  hands. 
He  then  jumped  upon  the  car  of  Vikarna 
and  whipped  the  liorscs  (to  leave  the  field 
and)  save  liimi»df. 

Thus  ends  the  two  hundred  aud  forti- 
eth chapter,  defeat  of  Kama,  in  the 
ChoJiayatra  of  the  Vana  Parva. 


CHAPTER    CCXLI. 

(GHOSHAYATRA    PARVA)— 
Coutiniied, 

Vaishampayana  said:— 

1.  O  great  king,  when  the  great  car- 
warrior  Kama  was  routed  by  the  Gandhar- 
vas,  the  great  army  of  Dhritarastra's  son 
fled  away  in  his  very  sigiit. 

2.  Seeing  all  the  Kuru  soldiers  flying 
from  the  enemy,  the  great  king  Duryodhana 
refused  to  run  away. 

3.  Seeing  the  greatly  powerfiil  Gandharva 
army  rushing  towards  hun,  ^hat  chastiser  ol 
loes  hurled  on  them  a  thick  shower  of 
arrows. 

4.  Without  minding  that  shower  of  ar- 
rows the  Gandharvas,  with  the  desire  of 
killing  Duryodhana,  surrounded  his  car. 

5 — 6.  With  their  arrows,  they  cut  off 
into  pieces  its  yoke,  shafts,  fenders,  the 
flag-staff,  threefold  bamboo  poles  and  the 
chief  turret.  They  also  cut  off  his  charioteer 
and  horses.  When  Duryodhana  thus  de- 
prived of  his  car  fell  on  the  ground,  the 
mighty-armed  Chitrasena  rushed  upon  him 
and  seized  him  with  such  force  that  it 
Mcmed  o^  if  lii:»  life  it^lf  was  tdken. 


/.  O  king  <jf  Icings,  when  he  was  thus 
taken  prrsoher.  the  CandliaiVas  gurrouiided 
the  car  on  which  Dushasana  was  SWMk:d  f 
and  they  took  him  also  as  a  prisoner^ 

8.  Some  seized  VIveiisatfc  atrd  some 
Chitrasena  and  some  Vinda  and  Anuvindar 
^wd  some  again  seized  all  the  ladies  of  \km 
royal  household . 

9.  The  soldiers  of  ttie  sorf  of  Dhritaras<r 
tra  wlio  were  routed  by  the  Gandliarva? 
then  came   to  the  Pandavas. 

10.  When   the  king    (Duryodhana)  waar 
!  taken  prisoner,  the   vehicles,  the  shops,    thef 

pavilions,  the  conve^'ances,  and  the  beasts  of 
burden  were  all  made  over  to  the    Pandavas 
J  for  protection. 

The  soldiers  said:— 

I!.  The  handsome,  the  mighty-armed 
and  the  greatly  powerful  son  of  phrita- 
rastra  (Duryodhana)  is  taken  away  by  the 
Gandliarvas  as  pri:»oner.  O  son^  of  Pritha, 
follow  them. 

12.  Dushashana,  Durvisha,  Durmukha 
and    Durjaya   are   all    being   led   away    as 

f>risoners   bound   in   chains,   and  also    tbe 
adies  of  the  royal  houscliold, 

Vaisliampayana  said-^ 

13.  Thus  crying,  the  followers  of  Duf-* 
yodliana,  afflicted  with  grief  and  sorrow, 
came  to  Yudhisthira  desiring  to  effect  the 
rescue  of  their  king. 

14.  Then  to  those  old  counsellors  of 
Duryodhana  who  came,  in  grit^f  and  being 
melancholy,  to  ask  protection  from  Vudhis* 
thira,  Bhimasena  said, 

15.  "That,  we  ought  to  have  done  with 
great  efforts,  arraving  ourselves  in  the  line  of 
batthi,  supported  by  horses  and  elephants 
has  indeed  been  done  (to-day)  by  the  Gau' 
dharvas. 

16.  They  that  came  licre  with  other 
purposes  have  been  overtaken  by  conse- 
quences which  they  have  not  foreseen.  This 
is  the  result  of  the  evil  counsels  of  a  king 
whob  fond  of  gambling. 

17.  It  has  been  heard  by  us  that  even 
the  enemy  of  a  man  who  isjpowerfid  is  over- 
thrown by  others.  The  Gandharvas  have 
done  this  extraordinary  feat  before  our 
very  eyes. 

18.  There  is  in  the  world  still  fortunately 
(for  us)  some  who  is  desirous  of  doing  us 
good  and  who  has  taken  upon  his  shoulder 
our  pleasartt  load. 

19.  The  wicked -minded  wretch  had  come 
here  to  us, — himself  being  in  prospcrty,  — 
while  we  arc  no\v  sunk  in  raiiery,  being  eiiui-  , 


356 


MA  HA  Bll  A  RATA. 


ciated  by  severe  austerities  and  exposed  to 
wind,  cold  and  heat. 

20.  Those  that  immitate  the  conduct  of 
that  sinful  and  wicked  Kuru  (Duryodhana) 
are  now  seeing  his  own  disgrace. 

21.  He  who  instructed  Duryodhana  to  do 
this  had  certainly  acted  sinfully.  I  tell  you, 
th«  sons  of  Kunli  are  not  wicked  and 
sinful." 

22.  When  the  son  of  Kunti  Bhimasena 
was  thus  talking  in  a  voice  of  sarcasm, — 
the  king  (Yudhisthira)  said,  **  This  is  not 
the  time  for  using  cruel  words.'* 

Thus  ends  the  two  hundred  and  forty  first 
chapter,  Duryodhana's  descomfiture^  in  the 
Ghosa  Yatra  of  the  Vana  Parva, 


CHAPTER    CCXLII. 
(GHOSAYATRA  PARVA~Co/i/i/i//^^. 

Yudhisthira  said  :— 

1.  O  child ;  why  do  you  speak  these 
cruel  words  to  these  frightened  Kurus  who 
are  now  in  adversity  and  who  have  come  to 
us  for  protection  ? 

2.  O  Vrikodara,  dissensions  and  disputes 
often  take  place  amongst  those  that  are  con- 
nected in  blood.  Such  hostilities  always 
exist,  but  for  it  family  honour  is  never 
suffered  to  be  destroyed. 

3.  If  any  stranger  seeks  to  destroy  the 
honour  of  a  family,  they  that  are  good  never 
tolerate  such  insult  to  be  offered  by  the 
stranger. 

4.  The  wretched  minded  one  (Gandharva 
king)  knows  that  we  are  living  here  for 
some  time.  (Even  knowing  this,)  he  has 
disregarded  us  and  has  done  this  wliicii  is 
disagreeable  to  us. 

5.  O  exalted  one,  from  this  forcible 
seizure  of  Duryodhana  and  from  this  insult 
offered  to  the  ladies  of  our  family  by  a 
stranger,  our  family  honour  is  destroyed. 

6.  O  foremost  of  men,  arise  and  arm 
yourselves  without  the  least  delay  to  rescue 
those  that  have  sought  protection  and  also 
to  save  the  honour  of  our  family. 

7.  Let  Arjuna  and  the  twins  (Nakula  and 
Sahadeva)  and  yourself  and  als«  those  that 
are  brave  aud  invincible  (at  once  go  and) 
rescue  Duryodhana  who  is  even  now  being 
taken  away  as  a  prisnor. 

8 — If.  These  blazing  cars  with  golden 
flagstaffs  belonging  to  the  son  of  Dhritaras- 
tra  are  now  all  ready  (before  you).  With 
iiidr^i-ena  and  other  charioteers  who  are  all 
skilled  in  arms,  ride   all   of   yuu   thc;>e   ever 


furnished  cars  with  deep  rattling^  noise. 
Ride  on  them  and  fight  to  your  utmost 
power  with  the  Gliandharvas  to  rescue  Dur- 
yodhana. Even  an  ^ordinary  Kshatr^a 
would  try  his  best  to  protect  one  who  has 
come  to  him  for  protection.  What  itien,  O 
Vrikodara,  shall  1  speak  to  3'ou  ? 

12 — 13.  Entreated  for  assistance  in  such 
words  as  these,  "O  hasten  to  my  hdp,"  who 
is  there  that  is  so  mean  as  not  to  help 
even  his  enemy  when  he  sees  hini  to  crave 
for  protection  with  joined  hands?  The 
bestowal  of  a  boon,  a  sovereignity,  and  the 
birth  of  a  son  are  sources  of  great  happiness. 
But  to  rescue  an  enemy  from  distress  is 
equal  to  all  three. 

14.  What  could  be  greater  joy  to  }-ou 
than  that  Duryodliana  now  in  distress  seeks 
his  very  life  which  now  depends  on  tlic 
strength  of  your  arms  ? 

15.  O  Vrikodara,  O  hero,  if  tlic  vow 
which  I  am  engaged  in  observing  were  o\er^ 
1  would  have  certainly  myself  run  to  bis 
assistance. 

16 — 17.  Try  by  all  means,  O  Rhinn;),  O 
Kuru  prince,  to  rescue  Duryodhana  (first) 
by  tUe  act  of  conciliation.  If  however  the 
Gandharva  king  cannot  be  managed  by  the 
act  of  conciliation,  then  you  must  try  to 
rescue  Duryodhana  by  light  fighting. 

18.  If  the  Gandharvas  do  not  let  off  the 
Kurus,  even  then,  O  Bhima,  you  must  then 
rescue  them  by  crushing  the  enemy  by  aH 
means. 

19.  O  Vrikodara,  all  this  I  can  tell  yoo 
now,  for  my  vow  has  begun,  but  it  lias 
not  ended  as  yet." 

20.  f  laving  heard  these  words  of  Ajat* 
satru,  Dhananjaya  (Arjuna)  at  the  command 
of  his  GurUf  vowed  to  rescue  the  Kurus. 

31 — 22..  "If  the  Gandharvas  do  not  peace- 
fully let  off  the  Dhritarastra  people,  the  earth 
shall  this  day  drink  the  blood  of  the  Gan- 
dharvas.*' Hearing  the  vow  of  the  truthful 
Arjuna,  O  king,  the  Kurus  were  fully  cheered 
up. 

Thus  ends  the  two  hundred  and  forty 
second  chapter ^  vow  to  rescue  Duryodhan*, 
in  the  Ghosa  Vat  re  of  the  Vana  Parva* 


CHAPTER  CCXLlll. 
(GHOSAYATRA  PARVA)— Caii/iii#^- 

Vaishampayana  said  :— 

I .  Having  heard  the  words  of  Yudhisthira, 
those  foremost  of  men  headed  by  Bhimasena 
rose  up  in  great  ^delight. 


VANA    PARVA. 


:n 


2.  O  descendant  of  Bharnt^,  those  great 
car-warriors  then  put  on  impenetrable  ar- 
mours tha|rwere  decked  with  gold, 

3.  They  armed  themselves  with  celestial 
weapons  of  various  kinds.  Thus  armed, 
they  ascended  the  cars  furnished  with  flag- 
staffs  with  bows  and  arrows  in  their  hands. 

4 — 5.  The  Panda vas  looked  like  so  many 
blazing  fires.  Those  foremost  of  car  warriors, 
riding  on  those  well-furnished  cars  drawn  by 
fleet  horses,  went  to  the  place  (where  the 
Gandharvas  were)  without  the  least  delay. 
Thereupon  the  Kuru  soldiers  sent  up  a  very 
loud  shout, 

6.  On  seeing  the  great  car-warriors  the 
sons  of  Pandu  going  (to  fight  with  the 
G^^ndharvas).  Those  rangers  of  the  sky 
(Gandharvas),  the  great  car  waniors,  were 
flashed  with  victory. 

7 — 9.  Those  warriors,  the  Panda  vas, 
fearlessly  encountered  one  other  in  the  for- 
e*»t.  The  Gandharvas,  seeing  the  four  sons 
of  Pandu  coming  to  battle  on  their  cars,  all 
turned  back  towards  the  advancing  comba- 
tants. Seeing  the  Pnndavas  lookii\g  like 
the  blazing  Lokapala^^  those  dwellers  of 
G.mdhamadhana  (Gandharvas)  were  in- 
fl.imed  with  anger,  and  they  stood  in  battle 
Sirrny.  In  accordance  with  the  command  of 
tlie  greatly  intelligent  son  of  Dharma, 
Yudhisthira, 

xo.  O  descendant  of  Bharata,  the  battle 
that  took  place  was  but  a  skirmish.  But 
the  foolish  minded  soldiers  of  the  Gandhar- 
va  chief, 

11.  Were  seen  by  that  chastiser  of  foes 
Sabyasachi  (Arjuna)  that  they  could  not  be 
by  means  of  a  light  skirmish  made  to  under- 
stand what  was  good  fur  them. 

1 2.  He  thus  spoke  to  those  rangers  of 
the  sky  in  these  conciliatory  words,  *'  Let  off 
my  brother,  the  king  Duryodhana." 

13.  Having  been  thus  addressed  by  that 
illustrious  Pandava,the  Gandharvas  laughed 
aloud.     They  thus  replied  to  Partha, 

14.  "O  child,  there  is  but  one  whose 
command  we  obey,  and  living  under  whose 
rule  we  pass  our  days  being  free  from  all 
miseries. 

15.  O  descendant  of  Bharata,  wo- always 
act  as  that  person  commands  us." 

16.  Having  been  thus  addressed  by  the 
Gandharvas  in  these  words, the  son  of  Kunti, 
Dhananjaya,  thus  replied  to  the  Gandhar- 
vas in  these  words. 

17.  "This  contact  with  other  females  and 
this  fight  with  men  are  not  proper  lor  the 
Gandharva  king. 

18.  Therefore  let  off  all  these  mighty 
sons    of    Dhriurasira*     Let  -olf   also  tlteso 


I  ladies    at    the     command    of    Dharmaraja 
(Yudhisthira). 

19.  O  Gandharvas,  if  you  do  not  set  the 
sons  of  Dhritarastra  free  in  peace,  I  shall 
certainly  rescue  Duryodhana  by  my  prow- 
ess.*' 

20.  Having  said  this,  the  son  of  Pritha 
Subvasachi  Dhananjaya  (Arjuna)  hurled 
a  shower  of  sky-rangmg  and  sharp  arrows 
on  those  sky-rangers. 

21 — 22.  Thus  attacked,  those  greatly 
powerful  Gandharvas  then  rushed  on  the 
Pandavas  and  showered  on  them  innumera- 
ble arrows.  The  Pandavas  also  in  their 
turn  attacked  those  dwellers  of  heaven. 
O  descendant  of  Bharata,  then  a  very 
fearful  battle  was  faught  between  the  active 
and  energetic  Gandharvas  and  the  im-» 
petuous  Pandavas. 

Thus  eft  (is  the  two  hundred  and  forty 
third  chapter,  battle  between  the  Pandavas 
ojid  the  Gandharvas,  in  the  Ghoshayatra  of 
the  Vana  Farva, 


\  CHAPTER    CCX  LI V. 

(GHOSHAYATRA  VM(.\ A)--Coniifin€d 

Vaisampayana  said  :— 

1.  Thereupon  the  Gandharvas  armed 
with  celestial  weapons  and  adorned  with 
golden  gai  lands, shou'ering  innumerable  blaz- 
mg  arrows,  surrounded  them  on  all  sides. 

2.  There  were  but  four  Pandava  heroes  ; 
on  the  other  hand  there  were  thousands  of 
Gandharvas.  Therefore,  Q  king,  the  battle 
that  was  faught  was  extraordinary. 

3.  As  the  Gandharvas  cut  off  the  chariots 
of  Kama  and  of  the  sons  of  *  Dhritarastra, 
so  they  tried  to  do  the  same  with  respect 
to  their  ( Panda va's)  chariots. 

4.  O  king,  those  foremost  of  men 
attacked  with  showers  of  arrows  thousand( 
and  thousands  of  Gandharvab  who  were 
rushing  towards  them. 

5.  Those  mighty  rangers  of  the  sky» 
thus  checked  on  all  sides  by  that  shower  o^ 
arrows,  did  not  succeed  to  come  even  near 
the  Pandavas. 

6f  Arjuna  who  was  greatly  enraged 
after  carefully  aiming  at  them  hurled 
against  the  angry  Gandharvas  his  celestial 
weapons. 

7.  In  that  battle  the  greatly  powerful 
Arjuna  with  his  Agneya  weapon  sent  ten 
hundred^  of-  thousands  of  Gandliarvas  to 
th«  abode  uf  Varna. 


358 


MAIIARHiVRArA. 


.  .8.  That  great  bowman,  Bliitna,  that 
foremost  of  all  strong  men,  killed  'v^  that 
battle  thousands  of  Gandharvas  wiih  his 
sharp  arrows. 

9.  O  kin^,  the  greatly  powerful  sons 
of  Madri,  fightinj?  with  great  prowess, 
attacked  liundreds  of  Gandharvas  and 
killed  tliem  all. 

10.  When  the  Gandharvas  were  thus 
killed  by  the  mighty  heroes  with  the  celes- 
tial weapons,  they  ascen  led  the  skies  and 
took  with  them  the  sons  of  Dhritarasira, 

11.  But  the  son  of  Kunti^  Dhananjaya 
(Arjuna),  seeing  them  rise  to  the  sky,  sur- 
rounded tliem  oi\  all  sides  by  a  net  of 
arrows. 

12.  Having  been  confined  within  that 
net  of  arrows  as  birds  are  confined  in  a 
cage,  they  angrily  hurled  upon  Arjuna^ 
maces,  darts  and  swords. 

13.  But  Dhananjaya,  lenrned  in  weapons, 
soon  stopped  that  slK>wer  of  maces,  darls 
and  swords.  He  then  mangled  the  limbs 
of  the,  enemies  by  his  crescent -shaped 
arrows. 

14.  Heads,  legs  and  arms  (of  the 
Gandharvas)  began  to  drop  down  from 
above  like  a  shower  of  stones  ;  thereupon 
ihc  enemy  was  struck  with  terror. 

15.  As  the  Gandliarvas  were  killed  by 
the  illustrious  Pandava,  they  hurled  a  lieavy 
shower  of  weapons  on  Arjuna  who  was  on 
earth. 

16.  But  that  chastiser  of  foes,  that 
greatly  powerful  Sabyashachi  (.Arjuna), 
stopped  that  shower  of  weapons  with  his 
own  weapons  and  began  to  wound  them. 

17.  'that  descendant  of  Kuru,  ArjuriA, 
shot  his  well-knomrn  weapons,  named 
Sihunakamat  Indrajala^  Soura,  A^neya, 
and  Soumoha, 

r8.  The  Gandharvas,  consumed  by  the 
arrows  of  the  son  of  Kunti,  became  g^atly 
affikted,.  as  the  Daityas  were  by  Sakra. 

19.  When  they  attacked  Sabyashachi 
(Arjuna)  from  above,  they  were  stopped 
by  his  net  of  arrows.  While  they  attacked 
him  from  all  sides  on  earth,  they  were 
stopped  by  his  Vallya  (weapon). 

20.  O  descendant    of    Bharata,    seciniap 
the  Gandharvas  routed  by  the  son  of  Kunti, 
Chi(ra!(ftna    took  up  '^  made   and'    rushed 
npon  Sabyashachi. 

21.  As  he  was  rushing  with  his  mace  in 
his  hand,  Partha  (Arjuna)  cut  off  that  iron 
maee  inio  seven  piete^. 

3a«  Seeing  hts  mace  ctit  into  ptoctfsby 
that  very  active     hero,   ,(A»jiina),  with  to 


arrows,  he  wi<h  hin  dwrt  science  (of  illuskm^ 
began  to  Bgltt  witii  the  Pandava. 

23.  The  heroic  Arjuna,  however,  stopped 
With  his  cele&tial  weapons  all  the  celestials 
weapons  that  were  aimed  at  him  by  tlie 
Gandharva  kingk 

24.  When  the  mighty  Gandharva  king 
saw  that  he  was  checked  by  the  high-souled 
Arjuna  with  his  weapons,  he  disappeared 
from  view  by  the  help  of  illusion. 

25.  Seeing  that  the  ranger  of  sky  was 
striking  at  him  concealed  from  sight,  Arjuna 
attacked  him  with  his  celestial  weapons  with 
proper  mantras. 

26.  Dhananjaya,  becoming  greatly  en- 
raged, prevented  the  disappearance  of  his 
enemy  with  his  weapon  called  Sabdaveda. 

27.  Attacked  by  those  weapons  by  the 
illustrious  Arjuna,  his  dear  friend  the 
Gandhai*va  king  appeared  before  him. 

28.  Chitrasena  thus  spoke  to  him,  "  Be- 
hold, your  triend  is  fighting  with  you." 
Seeing  bis  friend  weak  in  battle, 

29 — 30.  That  foremost  of  Pandavas 
withdrew  his  weapons.  The  Pandavas,  see- 
ing Arjuna  withdraw  his  weapons,  checked 
their  flying  horses  and  stopped  their  weapons 
and  withdrew  their  bows.  Chitrasena. Bhima, 
and  Arjuna  and  the  twins  then  enquired  after 
one  another's  welfare,  and  sat  down  on  their 
respective  chariots. 

Thus  ends  the  two  hundred  and  forty 
fourth  chapter  ^defeat  of  Gandharvas,  in  the 
Ghoshayatra  of  the  Vana  Farva^ 


.1  n 


CHAPTER    CCXLV. 
(GHOSHAYATRA  V\KV\)^Continued* 

Vaishampayaiia  daid  :— 

1 .  Tlie  greatly  effulgent  great  bowroao 
Arjuna  Uien  simlingly  thus  spoke  to  Chitra- 
sena in  the  midst  of  the  Gandharva  sol- 
diers, 

2.  "  O  hero,  what  purpose  do  3*0*1  serve 
by  punishing  the  Kunis  7  Why  do  you 
persecute  Duryodliana  with  his  wives/' 

Chitrasena  said:— 

3.  O'  Dhananjaya,  I  knew  long  before 
tf\e  (real)  purpose  of  the  wicked  Duryo- 
dhana  and  the  wretched  Kurna  in  coming 
here. 

4.  That  pfurposc  is  this, — ^knowing  that 
you  are  exiled  in  the  forest  and  suRering 
0reat  affliaions,  as  if  yoi>  Had  1^0  one  to  tftke 
care  of  you,luiuself^in  prospcrityi  thi^  vrcldk^ 


VANA    PaRVA. 


359 


cl^ired  to  ^e  yoti  in  adversity  and  mis- 
iortune. 

5.  They  came  here  to  mock  you  and  the 
illusinous  DraupHdi.  Knowing  iheir  purpose 
the  lord  of  the  celestials  thus  9pi>ke  lo  ine, 

6.  •'  Go  and  bring  Duryodhana  in  chain? 
with  all  his  counsellors.  Protect  Dliananjaya 
with  all  his  brothers  in  battle. 

7.  He  is  my  dear  friend  and  that 
Pandava  is  also  my  disciple."  At  these 
words  o(  the  lord  of  the  celestials,  I  speedily 
CHmc  here. 

8.  The  wicked  wretch  is  now  in  ch^in*;, 
I  shall  go  to  the  abode  of  the  celesti;ds.  I 
»hall  now  take  this  wicked-minded  one  at 
the  command  of  the  slayer  of  Paka. 

Arjuna  said  :— 

9.  O^Chitrascna,  if  you  wish  to  do  mhnt 
is  agreeable  to  me,  ihen  set  Dnrvodhana 
free  at  the  command  of  Dliarmaraja  ;— he 
is  our  brother. 

Chitraseia  siii:— 

10— II. — Tiiis  sinful  wretch  is  aJways  full 
of  vanity.     He  des-rves   n  it   to  be  let  off, 

0  Dhananjaya,  he  has  deceived  and  wronged 
both  Oiiarmaraja  and  Krishna  (Draupadi) 
The  son  of  Kunti  Vudhisthira  knows  not 
the  purpose  in  which  this  wretch  came  here. 
Let  the  king  therefore  do  what  he  likes 
after  knowing  every  ihing. 

ViashampaTana  said:— 

12.  Thereupon  all  of  them  went  to  king 
Yudhisthira.  Going  to  him  they  told  all  that 
bad  happened. 

13.  Ajatsatru  (Yudhisthira),  having 
heard  the  words  of  the  G  mdharva,  asked 
to  set  them  all  free,  and  he  also  praised  the 
Gandharva. 

14.  (He  said):— "It  is  fortunate  for  as 
that  tfiough  yoti  possess  great  prowess,  you 
did  not  kill  the  wicked  sons  of  Uhritara-shtra 
)Duryodhana)   with   all   his  counsellors  and 

elatives. 

15.  O  sir,  this  is  a  jrreat  kindness  that 
fns  been  shown  to  me  by   the   G  indtiarvas.  1 

1  he  honour  of  my  family   is   also   saved   by 
liberating  the  wicked  wretch. 

16.  I  am  pleased  to  see  you  all.  Command 
me  witat  I  can  do  for  you.  Hiving  received 
all  that  you  desire  to  have,  go  back  to  the 
place  whence  you  came." 

17.  Thus  requested  by  the  greatly  intel- 
ligent Pand.iv.1,  the  Gandharvas  became 
greatly  delighted.  They  went  away  with 
the  Apsaras  with  Chitrasena  at  their  head. 

18.  Tho  lord  of  the  celestials  then  came 
thdr^  and    vivified   with   the  celestial  Am- 


brosia ail  those  Gandlnrvas  that  were  killed 
\n  the  battle  with  the  Kunis. 

19.  The  Pandavas  also,  having  rescued 
their  relatives  with  the  ladies  of  the  royal 
houseliold  and  having  achieved  that  great 
feat,  became  exceedingly  delighted. 

20.  Those  illustrious  car-warriors,  wor- 
shipped by  tlie  Kuius  with  their  sons  and 
wives,  blazed  fortli  in  splendour,  as  a  fire 
blazes  in  a  sacrifice. 

2C.  Then  Yudhisthira  thus  spoke  out  of 
affection  to  the  liberated  Duryodhana  in 
the  midst  of  his  brothers. 

2J.  ••  O  diild,  O  descendant  of  Bharata, 
never  again  commit  siich  a  rash  act.  A 
rash  man  never  becomes  happy. 

^.^  O  ^»ru  prince,  be  blessed  with  all 
your  brothers.  Go  back  home  as  pleases  you 
Without  any  despondency  or  cl»eertessncss/' 

24—25.  Having  been  thus  dismissed  bV 
the  Pandavas,  Duryodhana  saluted  the 
son  of  Dharma  (Yudhisthira).  Overwhelmed 
with  shame,  his  heart  appeared  as  if  rent  in 
two.  He  mechanically  started  for  his  city  a? 
one  destitute  of  life.  Wiien  ^  that  Kufu 
;  (Duryodhana),  had  gone  away,  the  son  of 
Kunti  Yudhbthira 

26—27.  With  his  brothers  was  worsliip- 
ped  by  tlie  Brahmanas.  Surrounded  by  these 
great  ascetics,  as  Indra  bv  the  celestials,  h^ 
lived  in  great  happiness  in  that  forest  of 
D  lityavana. 

T/ins  ends  the  two  hnndred  and  forty  - 
fifth  chapters  rescm  of  Duryodhana  in 
the  Ghoshnyatra  of  the  Vana  Parva, 


C  H  A  P  T  R  R  C  C  X  L  Y  I. 
(GHOSHAYATRA  P\\\W\)~--coHtinued^. 

Janamejaya  said  :-— 

I — 4-  After  his  defeat  and  capture  by 
the  enemy  and  his  subsequent  liberation  by 
the  high-souled  sons  of  Pandu  by  their 
prowess  of  arm«^,  it  seems  to  me  that  the 
entry  of  the  proud,  wicked,  boastful,  vicious 
insolent  and  wruiclied  Duryodhana,  ever 
engaged  in  insulting  the  Pandavas  and 
boastful  of  his  own  superiority  into  Hastina- 
pur  must  have  been  exceedingly  difficult.  (> 
Vaishampayana,  describe  to  me  iit  detail 
the  entry  into  the  capital  of  tliat  prince, 
overwhelmed  as  he  was  then  with  shame 
and  grief. 

Vaishampayana  ss^d  :— 

5.  Having  been  dismissed  by  king; 
D.iarmaraja  (Yudhisthira),theson  of  DhrHa- 
sa^hira,    Duryodhana,    bending     his    hbad 


3*0 


MAHAHIIARATA 


down   rn   sbame  anrl  greatly   afflicted  with 
grief  and  sorrow,  slowly  went  away. 

6.  The  kingf  l  O  jryodhana),  accompanied 
by  his  four  kinds  of  forces  went  towards 
hi*  citv,  his  heart  rent  in  grief  and  his  mind 
filled  with  thoughts  of  his  defeat. 

Leaving  his  chariots  in  the  way  in  a  place 
which  abounded  in  grass  and  water,  the 
king  encamped  on  a  delightful  and  good 
place  as  pleased  him  best. 

8.  With  his  elephants,  cars,  cavalry  and 
infantry  stationed  all  around  (the  camp), 
he  was  seated  on  an  elevated  bed-stead  as 
bright  as  fire, 

g.  Himself  looking  like  the  moon 
under  ecclipsc.  At  the  end  of  the  night, 
Kama  came  to  Duryodhana  and  thus  spoke 
to  him,  • 

lo.  "O  son  of  Gandhari,  fortunate  it  is 
that  you  are  alive.  Fortun  ite  it  is  that  we 
have  again  met.  By  good  luck  you  hive 
defeated  the  Gandharvas  who  are  capable 
of  assuming  any  form  at  will. 

It.  O  descendant  of  ICuru,  by  good  luck 
alone  that  I  am  enabled  to  see  your 
brotliers. — who  are  all  miijhty  car-warriors, 
come  off  victorious  from  that  battle. 

12—14.  As  for  myself  .being  attacked  by 
the  Gnndharvas.and  being  unable  to  rally  our 
hosts  I  fled  before  your  eyes.  Attacked  by 
the  enemy  with  all  the  prowess,  and  my  body 
mangled  with  their  arrows,  I  sought  safety 
in  flight.  This,  however,  O  descendant  cf 
BharAU,  seemed  to  me  to  be  a  great  wonder 
that  I  see  you  all  come  back  safe  with  your 
wives,  troops,  and  ve'nicles  out  of  that  super- 
human battle. 

15.  O  descenJnnt  of  Bharata.  O  great 
king,  there  is  no  other  man  in  this  world 
who  can  achieve  what  you  hive  achieved  in 
hattle  to-day  with  your  brothers* 

Vaishampayana  said  :— 

17.  Having  been  thns  addressed  by 
Kama,  king  Duryodhana  thus  spoke  in 
reply  to  ihe  Anga  king  (Kama)  in  a  voice 
choked  with  tears. 

Thus  eiiiis  thf  two  hitnired  nnl  forty 
sixth  chapter,  colloquy  between  Kama  and 
Duryodhana  in  the  Ghoslia  Yatra  of  ths 
Vaita  Parvtt. 


CHAPTER    CCXLVii. 

(GHOSHAYATRA  PARVA)— 
Continued, 

Duryodhana  said:— 

I.    O  son  of  Radhf^  you  do  not  know 
had    happened  ;  tljcrefore   I  am  not 


angry  at  yoar  word.  Yon  Hiink  that  t]Ke 
hostile  G  indharvis  had  been  defeated  by 
my  own  prowess. 

t.  O  mighty-armed  hero,  for  a  long  lime 
my  brothers  standinjj  by  me  fought  with 
the  Gandh^rvis.  But  the  slau.  hter  on 
both  the  sides  whs  very  great. 

3.  When  those  heroes  (the  Gandharvas) 
fought  with  the  illusion,  then  our  battle  with 
those  rangers  of  skies  became  an  unequal 
one. 

4.  We  then  met  with  defeat,  and  wc 
were  then  all  m  ide  prisoners  along  with  our 
attendants,  counsellors,  children,  wives, 
troops  and  cars. 

5.  We  were  overwhelmed  with  sorrow, 
and  we  were  being  taken  by  them  through 
high  skies.  Thereupon  some  of  our  soldiers 
and  counsellers  and  great  car-warriors 

6.  Went  in  grief  to  the  Pandavas  who 
never  refuse  help  to  those  that  ask  f<M'  it ; 
they  thus  spoke  to  them,  "Here  is  king 
Dur^'odhana,  the  son  of  Dhritarastra  with 
his  brothers 

7.  And  also  with  his  counselkns  and 
wives.  He  is  being  carried  away  a  prisoner 
by  the  Gandharvas  who  are  in  the  sky.  Be 
blessed.     Rescue  the  king  with  his  wives. 

8.  Do  not  allow  great  ins  It  to  be  offered 
to  all  the  Kuru  ladies."  Having  been  thus 
addressed,  the  eldest  Pandava,  who  is  ever 
virtuous 

9 — 10.  Conciliating  all  the  Pandavas 
ordered  them  to  rescue  us..  Thereupon 
tliose  foremost  of  men,  the  Pandavas,  ovcr- 
takmg  them  (the  Gandharvas),  asked  them 
in  sweet  words  to  release  us,  although  they 
were  able  to  rescue  us  by  fuice.  But  when 
they  refused  to  release  us  in  sweet  words. 

It.  Then  the  greatly  powerful  Bhima* 
Arjuna  and  the  twins  (Nakula  and  Salta- 
deva)  hurled  on  tiie  Gandharvas  a  great 
shovver  of  arrows. 

12.  Tliereupon  those  rangers  of  skie^, 
abandoning  the  fight  fled  through  the  sky 
and  dragged  our  poorselves  after  them  in 
great  joy. 

13.  Then  we  saw  a  net -work  of  arrows 
all  around  iis  spread  out  by  Dharmaraja 
who  was  shooting  extraordinary  weapons  on 
the  ei>emy. 

14.  Seeing  all  directions  covered  with  a 
net  work  of  sharp  arrows  shot  by  the  Pan- 
davas, that  friend  of  Dh.manj  lya  (the  Gan* 
dharva  king)  appeared  before  liim. 

15—16.  Then  Chitrasena  and  the  Pan- 
dava (Arjunn)  embraced  each  other  and 
enquired  after  each  other's  health.  The  oilier 
Pandavas  were  also  enabraced  by  him  in  re- 
turn. They  also  enquired  about  one  aooilicr^s 


YANA   PARVA. 


361 


welfare.  The  heroic  Gandharvas  then  cast- 
ing aside  their  armours  and  weapons  mixed 
freely  with  the  Pandavas.  Then  Chitrasena 
and  Dharmaraja  worshipped  each  other 
with  great  respect  and  regard. 

Thus  ends  the  two  hundred  and  forty- 
seventh  chapter ^  colloquy  between  Kama 
and  Duryodhana^  in  the  Ghosha  Yatra  of 
the  Vana  Parva, 


CHAPTER    CCXLVIII. 

(GHOSHAYATRA  PARVAj— 

Continued, 

Boryodhana  said  i— 

1.  That  stayer  of  hostile  army,  Arjuna, 
then  came  to  Chitrasena,  and  he  smilingly 
spoke  these  manly  words. 

2.  *'0  hero,  P  foremost  of  the  Gandhar- 
vas,  you  should  release  my  brothers.  They 
are  not  to  be  insulted  so  long  the  Pandavas 
are  alive." 

3.  Havmg  been  thus  addressed  by  the 
illustrious  son  of  Pandu^  O  Kama,  the 
Gandharva  told  him  of  the  (secret)  counsel 
vith  which  we  came, 

4.  Namely  we  had  gone  there  for  seeing 
the  Pandavas  with  their  wife  in  the 
grreatest  misery.  When  these  counsels  of 
ours  were  disclosed  by  the  Gandharva, 

5.  I  desired  then  in  great  shame  to  enter 
the  earth.  The  Gandharva  then  accom- 
panied by  the  Pandavas  went  to  Yudhisthira. 

6 — 8.  Describing  to  him  our  (secret) 
counsels,  bound  as  we  were,  ht-  made  us 
over  to  him.  Alas,  what  greater  sorrow 
could  be  mine  than  that  I  should  thus  be 
offered  as  a  tribute  to  Yudhisthira  in  the 
very  sight  of  our  women,  myself  in  chains 
and  in  great  misery  and  also  under  the 
complete  control  of  our  enemies !  Alas, 
they  that  were  ever  persecuted  by  me,  they 
that  were  my  everlasting  enemies,  released 
me  from  captivity !  Wretch  that  I  am,  I 
am  indebted  to  them  for  my  life  !  O  hero, 
if  I  had  met  with  my  death  in  that  ereat 
baule,  ^ 

9.  That  would  have  been  far  better  than 
that  I  have  obtained  my  life  in  this  way. 
If  I  would  have  been  killed  by  the  Gan^ 
dharvas,  my  fam«  would  have  spread  over 
the  earth. 

10.  I  would  have  then  obtained  holy  ra- 
grbiis  of  everlasting  happiness  in  the  abode 
of  Ifldra.  O  foremost  of  men,  listen  to  me 
now  as  to  what  I  intend  lo.do. 

46 


I  1 1.  I  shall  stay  here  fasting,— all  of  you 
go  back  home.  Let  all  my  brothers  also  go 
to  their  own  city  (Hastinapur). 

12.  Let  all  our  relatives  headed  by 
Dushasana  go  back  to  the  city. 

13*  Insulted  as  I  am  by  the  enemy  I 
shall  never  again  return  to  that  city  ;— I  was 
ever  respected  and  feared  by  my  enemy,— I 
who  ever  enhanchcJ  the  respect  of  my 
friends  and  relatives, 

14.  Have  now  become  a  source  of  sorrow 
to  my  friends  and  joy  to  my  enemies. 
Having  gone  to  Hastinapura,  what  shall 
I  say  to  the  king  (Dhritarastra)  ? 

15.  What  will  Bhisma,  Drona,  Kripa, 
the  son  of  Drona  (Aswathama),  Vidura, 
Sanjaya,  the  son  of  Valhika  (king),  the  son 
of  Somadatta  and  the  other  revered  chiefs 

i6.  And  also  the  chief  men  of  indepen- 
dant  professions  say  to  me,  and  what  shall 
I  say  to  them  in  return  ? 

17.  Having  hitherto  stayed  over  the 
heads  of  my  enemies,  having  hitherto 
trod  upon  their  breasts,  I  have  been  now 
degraded  from  my  position.  What  shall  I 
say  to  them    (now)  ? 

18.  Like  me  who  was  puffed  up 
with  vanity,  insolent  men,  even  obtaining 
prosperity,  knowledge  and  affluence,  are 
never  blessed  for  any  length  of  time. 

19.  Alas,  led  by  folly  I  have  done  a 
higljly  improper  and  wicked  act,  for  which, 
fool  that  I  am,  I  have  now  fallen  into  such 
distress. 

20.  I  shall  therefore  die  of  starvation  ; 
I  shall  not  be  able  to  live.  Rescued  by 
one's  own  enemy,  what  man  of  manliness 
could  drag  on  (a  miserable)  existence  ! 

21.  Proud  PS  I  am,  the  enemy  has 
laughed  at  me  when  they  found  me  deprived 
of  all  manliness.  The  Pandavas,  wlio 
possessed  great  prowess,  (joyously)  looked  at 
me  who  was  then  in  the  greatest  possible 
misery." 

Vaishampayana  said  :— 

22.  When  he  was  thus  bewailing,  he 
thus  spoke  to  Dushasana,  "O  Dushalnna, 
O  descendant  of  Bharata,  hear  my  words. 

23.  Accepting  this  installation  offered 
by  me,  become  king.  Rule  over  tiie  earth 
protected  by  Kama  and  the  son  of  Suvala. 

24.  As  the  slayer  of  Vritra  (I ndra)  cherish- 
es the  Marutas,  so  cherish  your  brotheri 
in  such  a  way  as  they  may  trust  you.  Let 
your  friends  and  relatives  depend  on  you  as 
the  celestials  depend  on  Satakratu  (I ndra). 

25.  Always  bestow  pensions  on  fiir-ah- 
manas ;  be  always  the  refuge  of  your  friends 
and  relativesf 


w« 


3^^ 


MAIIABIIAKATA. 


a6.     As  Vishnu  looks  after  the  celestials, 
you   should   also  look  after  all  your  poor^ 
and    helpless     relatives.      Always    cherish 
^ur  Gurus.    Go,  rule  the  earth, 

27.  Gladdening  all  your  friends  and 
chastising  all  your  enemies."  Clasping 
hb  neck  he  said,     •*  Go." 

28 — 29.  Having  heard  hb  words, 
I>ushashana  in  great  misery  and  jg^rief 
said  to  his  eldest  brother  with  joined  hands, 
with  bent  down  head  and  with  voice 
choked  in  tears,  "Relent."  Saying  this,  he 
fi^ll  down  on  the  earth  in  the  greatest 
possible  misery. 

3.0.  In  sorrow  and  grief  that  foremost 
pf  men  shed  tears  on  the  feet  of  his 
|>rother  and^thus  spoke  to  hiin,  '*  This  can 
never  be. 

31.  The  earth  may  split,  the  heavens 
may  {all  down  in  pieces»  the  sun  may  lose 
his  rays,  the  moon  may  abandon  her 
coolness, 

32.  The  wind  may  forsake  its  speed, 
the  Himalayas  may  be  moved  from  its  site, 
jihe  waters  of  the  ocean  may  dry  up  and 
fire  may  lose  its  heat, 

33.  But,  O  king,  I  cannot  rule  the  earth 
without  you."  He  again  and  again  said, 
"Relent,*'  "  Relent." 

34.  "  You  alone  shall  be  king  in  our 
race  for  one  hundred  years-"  Having 
said  this,  he  loudly  wept  before  the  king, 

35 — 3^*  ^  descendant  of  Bharata. 
catching,  the  feet  of  his  eldest  brother  who 
ideserved  worship  from  him.  Having  seen 
Dushashana  in  great  grief  and  Duryodhana 
in  greatest  possible  tnisery,  Kama  came 
to  them  and  said,  "O  Kuru  princes,  why 
.do  you  childishly  Weep  like  ordinary 
people? 

37.  Men  can  never  by  weeping  drive 
iiway  their  grief.  Weeping  can  never  re- 
move one's  own  grief. 

38.  What  do  you  gain  by  thus  giving 
way  to  sorrow  t  Summon  patience.  Do 
not .  jrrrevc  and  thus  give  joy  to  your 
enemies. 

-jg.  O  kmg,  the  Pandavds  did  x>nly 
Ihetr  duty  in  rescuing  you.  Those  Chat 
reside  in  the  dorolnk^ns  oi  the  king  should 
always  do  what  is  agreeable  lo  the  king, 

*4,d.  Unier  your  protefctkin,  the  randa- 
Va^  aire  reiidifSg  in  voter  ^don^irilbVl  in  ^reat 
^a^prh'ess.  Yoq  Should  not  'induce  In 
borrow  like  ordinary  peoplfe. 

'  41 ,  Behold,  your  brothers  art  i^U  sad  and 
tpUei'^ble  on  seeing  you  resolved  to  die  by 
•Maniratidh.  Be  bteiised.  fUse  ttp  and  conie 
to  your  city  and  console  your  bfetHers, 


Thus  ends  ike  iwo  hundred  and  /^rif 
eigth  chapter^  colloquy  between  Karm 
and  Duryodhana,  in  the  Ghoshayatra  of  the 
Vana  Parva, 


CHAPTER    CCXL!X. 

(GHOSHAYATRA  PARVA) 
— Continued, 

Earna  said  :— - 

1.  O  king,  your  to-day's  conduct  if 
childish.  O*  thero,  what  is  to  be  won- 
dered at  in  all  thb, — that  you  were  res:ued 
by  the  Pandavas 

2.  When  you  were  defeated  by  the  foe. 
O  chastiser  oi  foes,  O  descendant  of  Kunt, 
those  that  reside  in  the  dominion  of  tJ» 
king,  specially  the  warriors, 

3—6.  Should  always  do  what  ia  agreel 
able  to  the  king,  whether  they  happen  to  b* 
known  to  the  king  or  unknown  to  him.  ta 
often  happens  that  even  the  foremost  of 
men  who  are  capable  of  crushing  the 
enemy  are  often  defeated  by  them  ;  under 
such  circumstances  they  are  often  rescued 
by  their  troops.  The  warriors  living  in  a 
king's  dominion  should  always  corabiite 
and  try  their  utmost  for  their  king.  If, 
therefore,  O  king,  the  Pandavas  who  live 
in  your  dominion  have  rescued  yon,  what 
is  there  to  be  sorry  for  ?  O  foremost  of 
kings,  O  monarch,  it  was  not  proper  for  the 
Pandavas 

7— -8.  That  they  did  not  follow  joa 
when  you  marched  to  battle  at  the  head  of 
your  troops.  They  have  long  before  come 
under  >our  power  by  becoming  your  slaves. 
Endued  as  they  are  with  courage  and 
prowess  and  incapable  as  they  are  to  turn 
back  from  the  neld  of  battle  they  are 
bound  to  help  you.  You  are  now 
enjoying  all  the  rich  possessions  of  the 
Pandavas ; 

9.  O  king,  see,  the  Pandavas  are  yet 
fictive.  They  have  not  resolved  to  die 
by  fasting.  Rise,  O  king,  be  blessed  ;  yoo 
should  not  grieve. 

10.  O  lord  of  men,  it  is  the  certaih  duty 
of  those  \^  livwitt  a  l^«Vg^s  dbminioh  to  do 
which  is  agreeable  io  that  Idng,— *what  is 
there  then  to^b^  soi^'^t 

il .  O  Icing  of  kings,  O  chaatber  «l  lo6S# 
if  yot^  do  noi  act  as  I  s^y,  I  shall  tl^en  its/ 
here  and  serve  at  your  f det  #tiii  all  resjfkct. 

i».    O  fdreAiost  of  men.  O  kirig,  I  A^ 
not  desire  to  )ive    witihout    you.    If  ^9% 


VAMA  PKtiy/K. 


3^3 


resolve  to  die  hy  fasting,  you  wiH  simply  be 
the  laughing-stock  of  all  other  kings. 

Vaishampayana  said  :— 

13.  Having  been  thus  addressed  by 
Kama,  king  Duryodhana,  being  firmly  re- 
solved to  die,  determind  not  to  rise  from  the 
place  where  he  sat. 

Thus  ends  the  two  hundred  and  forty 
ninth  chapter,  colloquy  between  Kama 
and  Dutyodhana  in  the  Ghoshayatra  of  the 
Vana  Paroa, 


CHAPTER   CCL. 

(GHOSHAYATRA  PARVA) 
— Continued, 

Vaishanqiayaiia  said  :— 

I.  O  king,  seeing  DuryodhanA  who  is 
always  incapable  of  putting  up  with  an 
insult,  seated  with  the  determination  of 
dying  by  starvation,  the  son  of  Suvala, 
Sakuni,  spoke  ilius. 

Saknni  B^id:— 

2.—  V  O  descendant  of  Kuru,  you  have 
heard  u  !iat  Kama  has  said.  His  words 
are  indeed  full  of  wisdom.  O  king,  why 
sliould  you  foolishly  throw  away  the  great 
prosperny  that  I  won  for  you  by  abandoning 
your  life  to-day  through  mere  silliness  ?  It 
appears  to  me  to-day  that  you  never  waited 
upon  (w:se)  old  men. 

4-  Like  an  unburnt  earthen  vessel  in 
water,  he,  who  is  incapable  of  controlling 
sudden  occassions  of  j-,y  or  grief,  is  lost  even 
•r  be  obtams  prosperity. 

5-  The  king  who  is  entirely  destitute  of 
courage,  who  has  no  spark  of  manliness, 
who  IS  the  slave  of  procrastination  and 
who  IS  addicted  to  sensual  pleasures  is  never 
respected  by  his  subjects. 

,  6.  Benifittcd  as  you  have  been,  whence 
IS  this  unseasonable  grief  of  yours  ?  Do  not 
undo  this  graceful  act  done  by  the  sons  of 
t'ntha  by  indulging  in  grief. 

7.    O  king  of  kings,  when  you  should  ex- 
press your  jo;yr  and    reward    the    Pandavas 
you  arc  grieving.     Your  this    behaviour    i^ 
very  mconsistent. 

liff '    ^J"^^^"^  '  ^"^   "^^   abandon    your 

of  the  good  work  they  have  done   to    you. 
Give  bade  to  tl,e  sons   of  Pritha  their  kW 

ydu"  tl^s'acr    ''^  ^'^^"^  *"^  '^-^-  ^y 


9.  Establishing  brotherly  relations  with 
the  Patidavas,  become  their  friends  and 
make  them  your  friends, 

10.  Give  them  back  their  paternal  king- 
dom,  for  you  will  then  be  happy. 

Vaishampayana  said  :— 

1 1— 12.  Having  heard  the  words  of  Sakuni, 
and  having  seen  Dushashana  lying 
at  the  feet  of  the  king  (Duryodhana) 
unmanned  by  fraternal  affection,  the 
king  raised  Dushasana.  and  clasping  him 
in  his  well  formed  arms  he  smelt  his  head. 
Having  heard  the  words  of  Kama  and 
Suvala^s  son  (Sakuni), 

13.  The  king  Duryodhana  was  over- 
wlielmed  with  shame.  He  lost  heart  more 
than  ever  and  utter  dispair  overtook  his  soul. 

14--.15  Having  heard  all  that  his 
inends  said,  he  thus  again  Spoke  in  sorrow. 
"I  have  nothing  more  to  do  with  virtue, 
wealth,  friendship,  afluence,  sovereignty 
and  enjoyments.  Do  not  oppose  me  ;  leave 
me  all  of  you.  I  am  firmly  resolved  to 
abandon  my  lifci  by  fasting. 

16.  Go  back  to  the  city  and  worship  aII 
my  Gttri*5  with  respect."  Having  been  thus 
addressed  by  him.  they  thus  replied  to  that 
royal  chastiser  of  foes. 

17.  "O  king  of  kings,  O  descendant  of 
oharata,  the  course  that    is    yours    is    also 

^"'"'l..  ^^^  ^^^  ^^  ^'^^  ^e   city    without 
you  V* 

Vaishampayana  said:— 

18.  Though  addressed  in  all  manner  of 
ways  by  his    friends    aad    counsellors    and 

brothers  and  relatives,  tfhe  king    waved    noi 
from  his  firm  resolve. 

19.  In  accordance  with  his  resolve,  he 
spread  ATjwa  grass  on  the  ground,  and  puri- 
fying  himself  by  touching  water,  he  sat 
down  on  it. 

20.  Clad  in  rags  and  Kusa  grass,  he 
Tif!?!  '"  observing  the  greatest  vow. 
That  foremost  ot  kings,  with  the  deswe  of 
going  to  heaven,  stopped  aU  speech. 

fJ^:u^^^^^!}^^^''^y^''^    worship    in- 
ternally,   and"  he    suspended  all    external 

I^nY^fTf-^     ^"J^"i»^    his  resolve,   the 
sons  of  Diu  and  the  Danavas, 

72.  Who  lived  in  the  nether  region  and 
who  were  once  defeated    by    the    celestials, 

w^hT^^  n"**  ^^?u  ^"""^y  ^°"'^  ^«    destroyed 
without  Duryodhana,  ^ 

23.  Began  a  sacrifice  with  fire  to 
summon  him  before  them.  Mantra- 
knowing  men  then  .commenced  with  the 
formula  of  Vrihas pati  and  Uihana 


364 


MAIIABIIARATA. 


24.  Tliose  rites  thrit  are  indicated  in  the 
Atharva  Veda  and  the  Upanishadas  and 
which  are  capable  of  being  achieved  by 
mantras  and  prayers. 

25. — 26.  Brahmanns  of  rigid  vows  well- 
versed  in  the  Vedas  and  their  branches 
began  with  great  and  deep  meditation 
to  pour  libations  of  ghee  and  milk  into 
the  fire  with  mantras.  After  those 
riles  were  completed,  a  strange  god- 
dess, O  king,  rose  up  saying,  **  Wliat  shall 
I  do  ?" 

27.  With  well -pleased  hearts  the  Dai- 
tyas  commanded  her  by  saying,  "Bring  here 
the  king,  the  son  of  Dhritarastra,  who  is  now 
engaged  in  a  vow  of  f.isiing." 

28.  Thus  commanded,  she  went  away 
saying,  *'  So  be  it  "  In  a  moment  she  came 
to  tlie  place  where  the  king,  Duryodhana, 
was. 

29.  Taking  up  the  king,  she  brought 
him  to  the  nether  world,  and  wiihin  a 
moment  she  c^me  back  to  the  Danavas  and 
told  fhem  (thatShe  had  brought  tlie  king). 
Seeing  the  king  brought  before  them  in 
their  assembly  in  the  night,  the  Danavas, 

30.  With  well-pleased  hearts  and  with 
expanded  eyes  in  delight,  thus  spoke  these 
fialtering  words  to  Duryodhana. 

Thus  ends  the  two  hundred  and  fiftieth 
chapter^  the  fasting  af  Duryodhana,  in  the 
Ghoshayatra  of  the  Vana  Parva. 


CHAPTER    CCLI. 
(GHOSH  fWATRA   PARVA).^Contd. 

The  Danavas  said  :— 

1.  O  king  of  kings,  O  perpetuator  of 
the  Bharata  race,  O  Duryodhana,  you  are 
{ilways  surrounded  by  heroes  and  illustrbus 
men. 

2.  Why  have  you  then  taken  this  rash 
step  such  as  this  vow  of  starvation  ?  Suicide 
always  leads  (a  man)  to  hell.  It  becomes 
the  subject  of  calumnious  speech. 

3.  Intelligent  men  like  you  never  engage 
in  acts  that  are  sinful  and  opposed  to  their 
best  interests  and  whkih  strike  at  the  very 
root  of  their  purposes. 

4.  O  king,  therefore  restrain  your  this 
resoIVe.  It  is  destructive  of  morafity,  profit 
and  happiness,  and  of  fame,  prowess  and 
energy.  It  enhances  the  joy  of  one's  enemies. 

5.  O  king,  O  lord,  know  the  truth, — the 
celestial  origin  of  your  birth  and  the  make  up 
•f  your  body  ;  and  then  assume  patience. 


6.  O  king,  in  the  days  of  yore,  we  ob- 
tained you  from  Maheswara  by  ascetic 
austerities.  The  upper  part  of  your  body 
Is  wholly  made  of  Vajra  (thundei) 

7.  O  «»lnle<?s  one,thcrefore  it  is  invincible 
to  weapons  of  every  description.  The  lower 
part  of  your  body,  capable  of  captivating  the 
female  heart  by  its  comeliness,  was  made  of 
flowers  by  the  goddess  herself. 

8.  O  foremost  of  kings,  thus  your  body 
was  created  by  Ishwara  himself  and  ihe 
goddess.  Therefore,  O  be?t  of  kings,  ^x>ur 
origin  is  celestial  and  not  human. 

9.  Other  greatly  powerful  Kshatryas 
headed  by  Bhagadatta, — all  learned  in  the 
celestial  weapons,^-will  kill  your  enemies. 

10.  Therefore  there  is  no  need  for  j*our 
grief.  You  have  '  no  cause  for  fear.  In 
order  to  help  j-ou,  many  heroic  Danavas 
have  been  born  on  earth. 

II — 16.  Other  Asuras  will  possess 
Bhisma,  Drona  and  Kama  and  others. 
Possessed  by  the  Asuras,  those  heroes  will 
cast  awav  their  kindness  and  fight  with  vour 
enemies.  When  the  Danavas  will  enter 
their  heart  and  completely  possess  them, 
flinging  all  affection  to  a  distance  and  be- 
coming hard-hearted,  those  heroes  will  then 
strike  every  one  opposed  to  them  without 
sparing  sons,  brothers,  fathers,  fr  ends,  dis- 
ciples, relatives,  even  children  and  old  men. 
Blinded  by  ignorance  and  wrath  and  im- 
pelled by  destiny  whk:h  has  been  ordained 
by  the  creator,  those  foremost  of  men  with 
hearts  steeped  in  sin  will,  O  foremost  of  the 
Kurus,  depopulate  the  earth  by  hurling  afl 
kinds  of  weapons  with  great  manliness  and 
strength  and  always  boastfully  addressing 
one  another  with  words  such  as  these,  "You 
will  not  escape  from  me  to-day  with  life.** 
The  five  illustrious  sons  of  Pandu  will  fight 
with  these  (herpes). 

17. — 18.  Possessing  great  strength  ;ind 
favoured  by  the  fate,  they  would  bring  about 
the  destruction  of  all.  Many  Daityas  and 
Yakshas,  that  have  been  born  in  the  Ksha- 
trya  order,  will  fight  with  great  prowefis  in 
battle  with  your  enemies  using  maces,  clubs, 
lances  and  various  weapons. 

19.  O  hero,  as  for  the  fear  of  Arjuna  in 
your  heart,  we  have  already  settled  the 
means  of  killing  Arjuna. 

20.  The  soul  of  the  killed  Naraka  has 
assumed  the  form  of  Kama.  Recollecting^, 
O  hero,  his  former  enmity,  he  will  kill  both 
Keshava  (Krishna)  'and  Arjuna. 

21.  That  great  car  warrior,  that  fore- 
most of  all  wielders  of  weapons,  proud  oi 
his  prowess,  wiW  vanqubh  Arjuna  in  battle* 
'as  also  all  your  enemies. 


VAN/V    PARVA. 


365 


22.  The  wirl  1.T  o{  ibnnder  (Indra), 
knowin<»  all  thi^  and  desirous  of  saving 
Sabyaslchi  (Arjuna>,  will  in  dis^ruise  take 
away  from  Kama  his  ear-rings  and  armour, 

23.  We  have  therefore  appointed  hun- 
dreds upon  hundreds  and  thousands  upon 
thousand  of  Daityas  and  Rakshasas;  they 
arc  known    by  the  name  of  Samsaptakas. 

24.  These  illustrious  warriors  will  kill 
the  heroic  Arjuna.  Do  not  therefore  grieve. 
O  king,  you  will  rule  the  whole  earth  with- 
out a  rival. 

25.  Do  not  give  way  to  dc^ix>ndpncy.  O 
descendant  of  Kuru,  this  conduct  does  not 
suit  you.  If  you  die,  our  party  will  become 
weak. 

26.  O  hero,  go,— you  should  never  direc: 
your  mind  in  any  other  course.  You  are 
our  refuge. 

Vaishampayana  said  :— 

27.  Hiving  thus  addressed  him,  thf» 
Daityas  omhrncf^d  thnt  foremost  of  kinc^o  ; 
and  those  best  of  t!ic  Oinavas  tlien  cheered 
that  irrepressible  hero  like  a  son. 

28.  O  descendant  of  Bhnrata,  chcorit^or 
his  mind  by  soft  speeches,  thjy  permitted 
him  to  d?part  saying,  "Go  and  attain 
victory." 

29.  When  they  had  given  leave  to  the 
migluy  armed  one,  (t)  depart),  that  very 
goddess  carried  him  back  to  the  spot  where 
he  had  sat  down  intent  upon  putting  an 
end  to  his  life. 

30 — 31.  Having  set  that  hero  down  and 
paid  him  homage,  the  goddess  vanished 
with  the  king's  permission.  O  descendant 
of  Bharata,  when  she  disappeared,  the  king 
considered  all  this  to  be  a  dream. 

32 — ^34.  (He  thought),  *'  I  shall  defeat 
the  Pandavas  in  battle."  Duryodhana  con- 
sidered that  Kama  and  the  Samsaptaka 
army  were  both  able  to  kill  that  chastiser  of 
foes  Par tha  (Arjuna).  Tl»us  was  strengthen- 
ed the  hope  of  the  wicked-minded  son  of 
Dhritarastra, 

35.  To  conquer  the  Pandavas.  O  fore- 
most of  Bharatas,  Kama  also, — his  soul 
and  mind  possessed  by  Naraka, 

36.  And  influenced  by  the  qualities  of 
emotion  and  darkness,  became  eagerly  desi- 
rous of  killing  Falguni  (Arjuna).  Bhisma, 
Drona,  Kripa  and  others,  their  mind  possess 
ed  by  the  Uanava^, 

37.  O  king,  were  not  so  affectionate 
towards  the  Pandavas  as  they  were  before. 
The  king  Suyodhana  did  not  tcll  this  to  any 
one. 


38.  At  the  end  of  the  night,  the  son  of 
the  sun,  Kama.,  thus  smilingly  spoke  to 
Duryodhana  with  joined  hands. 

39.  "No  dead  man  can  conquer hJG  foes,  it 
i-:  when  lie  is  alive  that  he  can  see  his  go -d. 
Where  is  the  good  of  tlie  dead  person^  and 
O  descendant  of  Kuru,  where  is  his  victory  ? 

40.  Tlicrcfore  this  is  no  time  for  grief  or 
fear  or  djath."  Havinnf  witli  his  arms  em- 
braced  that  mighty  armed  hcio, 

41.  H*  further  said,  "  O  king,  rise  up. 
Wiiy  do  >ou  lie  down  ?  O  slayer  of  foesi 
why  do  you  wish  to  die  ? 

42.  Fear  has  possessed  you  ac  the  sigh>  of 
Arjuna.  I  truly  promise  to  you  that  I  will  kill 
Arjuna  in  battle. 

43.  O  ruler  of  men,  f  swear  by  my  wea- 
pon that  wiien  thirteen  }'e.irs  have  pars- 
ed away,  I  will  bring  the  sons  of  Pritha  un- 
der your  subjection." 

44.  Having  been  thus  addressed  by 
Kama  and  liavin-^  (ahti)  remembered  the 
words  of  the  Daityas  and  the  supplications 
made  by  (his  brothers),  Duryodhana  rose 
up. 

45.  Having  heard  the  words  of  the  Dai- 
tyas, that  forem  >st  of  men  with  a  firm  re- 
solve in  his  heart  arrayed  his  army  full  of 
h  »:  SOS,  elephants,  chariots  and  foot  Soldiers. 

46 — 50.  O  king,  with  numerous  white 
umbrellas  and  pennons  and  white  Chamaras 
and  chariots,  and  elephants  and  foot  soldiers 
that  great  army,  as  it  moved  on  like  the 
waters  of  the  Ca.ijra,  looked  as  beautiful  as 
the  sky  at  a  seabon  when  the  clouds  have  , 
been  dispersed  and  the  si^ns  of  autumn 
have  been  but  partially  dcvolped.  O  king 
of  kings,  eulogised  as  a  monarch  by  the 
foremost  of  Bramhanas  who  all  prayed  for 
his  victory,  that  king,  Suyodhana,  the  son  of 
Dhritarastra,  received  honours  paid  (to  him 
by  innumerable  men)  with  jomed  hands. 
Blazing  in  great  splendour  he  went  in  front 
(of  the  army)  accoinpained  by  Kama,  Suva- 
la's  son,  tlie  gambler  (Sakuni),  Dushashana 
and  all  his  other  brothers. 

51 — ^52.  Bhurisrava,  Somadatta,  the 
great  king  Vahlika  followed  that  foremost 
of  kings  with  various  sorts  of  chariots,  horses 
and  excellent  elephants.  O  foremost  of 
kings,  within  a  short  time  all  those  perpe- . 
tuators  of  the  Kuru  race  entered  their  own 
city. 

Thus  ends  the  t'yp  hundred  find  fifty  first 
chapter,  return  to  Hastinapnr^  in  the 
Ghoshayatra  of  the  Vana  Parva. 


366 


MAIIARIIARATA. 


CHAPTER  cn.  n. 

(GHOSHAYATRA    PARVA)— 
Ctntinued, 

Janamejaya  said  :— 

I.  When  the  illustrious  sons  of  Pritha 
were  living  in  the  forest,  what  did  those 
foremost  of  men  and  mighty  bow-men,  the 
sons  of  Dhritarastra   do  f 

3.  What  did  the  son  of  the  sun,  Kama, 
and  the  powerful  Sakuni  and  Bhishma, 
Drona  and  Kripa  do.  You  should  narrate 
all  this  to  me. 

Vaishampayana  said  :— 

3 — ^4.  O  great  king,  when  in  this  man- 
ner the  Pandavas  had  gone  away  leaving 
Durvodhana  and  when  having  been  rescued 
by  the  Pandavas,  he  had  gone  to  Hastina- 
pur,  Bhisma  spoke  thus  to  tho  son  of  Dhri- 
tarastra (Duryodhana)  '*0  child,  I  told  you 
before  when  you  intended  to  go  to  the 
forest  of  the  ascetics 

5.  That  I  did  not  like  yoUr  journey.  But 
you  did  go  notwithstanding.  O  hero,  you 
were  forcibly  taken  captive  by  the  enemy  ; 

6 — 8.  You  were  rcscurd  by  the  virtuous 
Pandavas,  but  still  you  were  not  ashamed. 
O  king,  O  son  of  Gandhari,  even  in  your 
presence  and  also  in  the  presence  of  your 
army  did  the  Suta's  (Kama)  son,  struck 
with  panic,  fly  away  from  the  battle  of  the 
Gandharvas.  O  king,  O  king  of  kings,  O 
son  of  a  king,  while  you  with  your  army  wer« 
crying  in  great  distress,  you  saw,  O  mighty 
kmied  hero,  the  prowess  of  the  high-soulcd 
Pandavas,  and  also  that  of  the  wicked- 
minded  son  of  th«  Suta,  Kama. 

9.  O  foremost  of  kings,  O  lover  of  virtue, 
whether  in  the  science  of  arms  or  heroism 
or  morality,  Kama  is  not  (even)  the  fourth 
part  of  the  Pandavas. 

10.  Therefore  for  the  welfare  of.  this 
race,  peace  is  I  think  most  desirable  with 
the  sons  of  Pandu." 

11.  Having  been  thus  addressed  by 
Bhisma,  that  lord  of  men,  the  son  of  Dhri- 
trarastra  (Duryodhana)  laughed  aloud,  and 
he  suddenly  went  away  with  the  son  of 
Savala  (Sakuni). 

12.  Then  knowing  that  he  was  gone, 
those  mighty  bowmen  with  Kama  and 
Oushasana  at  their  head  followed  that 
mighty  bo,wman  and  gready  powerful  son  of 
Dhritarastra. 

13.  Having  seen  them  gone,  Bhisma,the 
grandfather  of  the  KvruSr  bent  down  his 
head  in  shame.  O  king,  he  too  then  went 
away  to  his  house. 


14.  O  great  king,  when  Bhisma  had 
gone  away,  that  lord  of  men,  the  son  of 
Dhritarastra  (Duryodhana)  again  came 
there  and  consulted  with  his  counsellors. 

Dnryodhana  said  :— 

15.  •*  What  is  good  for  me  ?  What  re- 
mains to  be  done  7  How  can  we  most 
effectually  bring  about  the  good  that  we 
shall  fix  upon  t^ay  7" 

Kama  said  :— 

16.  O  descendant  of  Kuni,  O  Duryo- 
dhana, lay  to  your  heart  the  words  I  say. 
Bhisma  always  blames  us  and  praises  ttte 
Pandavas. 

17.  O  mighty-armed  hero,  from  the  ill- 
ness he  bears  towards  you,  he  insults  me ; 
O  lord  of  men,  in  your  presence  he  always 
abuses  me. 

18 — 19.  O  descendant  of  Bharata,  O 
chastiser  of  foes,  I  shall  never  bear  the 
words  that  Bhisma  has  said  as  regards 
this  matter  by  praising  the  Pandavas  and 
censuring  you.  O  king,  join  with  roe  with 
your  attendants,  troops  and  chariots. 

20.  O  king,  I  shall  then  conquer  the 
earth  adorned  with  mountains,  woods  and 
forests.  The  earth  has  been  conquered  tiy 
the  four  mighty  Pandavas. 

21.  I  shall  certainly  conquer  it  for  you 
single-handed.  Let  that  wretch  of  the 
Kuru  race,  the  exceedingly  wicked  minded 
Bhisma  see  it. 

22.  He  abuses  those  that  do  not  deserve 
it  and  praises  those  that  should  not  be 
praised.  Let  him  to-day  see  my  prowess 
and  blame  himself. 


Victory 

by 


33.  O  king,  command  me. 
shall  surely  be  yours.  O  king,  I 
my  weapon. 

Vaishampayana  said  :— 

24.  O  king,  O  foremost  of  the  Bharata 
race,  having  heard  these  words  of  Kama, 
that  lord  of  men  became  exeedingly  deligfi- 
ted,  and  he  thus  spoke  to  Kama. 

25.  "I  am  b]essed,for  I  have  been  favour- 
ed by  you.  When  you  who  possess  the  great- 
est prowess  are  eager  to  look  after  my  wel* 
fare,  my  life  l^as  borne  fruit  today. 

26.  O  hero,  you  desire  to  vanquish  all 
my  foes.  Go.  Mav  good  come  to  you. 
Command  me  what  1  am  to  do.** 

37.  O  chastiser  of  foest  having  been  thus 
addressed  by  the  intelligent  son  of  Dhrita- 
rastra, Kama  ordered  (to  be  ready)  all  the 
necessaries  for  expedition. 

28 — 39.  On  an  auspicious  lunar  4av  ^uid 
at  an  aaspicions  moment  ^nd  under  the  in- 


VANA   PAflVA 


3^7 


fluence  of  a  star  presi«1ed  over  by  an  auspici- 
ous diety,  that  mighty  bowman,  having  been 
fionoored  by  the  Brahmanas  and  bathed 
whh  auspicious  and  holy  substances  and 
and  also  worshipped  by  all,  started,  filtingr 
'with  the  rattle  of  his  car  the  three  worlds 
with  all  mobile  and  immobile  objects. 

Thus  ends  ihe  two  hundred  and  fifty 
second  chapter,  conquest  of  Kama  in  the 
Ghoshayatra  of  the  Vana  rarva. 


CHAPTER    CCLIII. 

(GHOSHAYATRA   PARVA)— 
C^ntiued. 

Vaishampayana  said  :— 

X.  O  foremost  of  the  Bharatas,  then  the 
ereat  bowman  Kama,  surrounded  by  a 
lar^e  army,  attacked  the  beautifal  city  of 
Drupada. 

3 — 4.  After  a  great  battle,  he  brought 
that  hero  under  subjection,  and  O  foremost 
of  kings,  he  made  Drupada  pay  tribute  and 
give  silver,  gold  and  gems.  O  king  of 
kings,  after  subduing  him,  he  brought  un- 
der his  subjection  all  those  kings  tluit  were 
tinder  him.  He  made  them  pay  tribute. 
He  then  brought  under  subjection  all  the 
Icings  of  the  nortiiem  country. 

5.  Having  vanquished  Vagadatta,  the 
son  of  Rudra  (Karna)  ascended  the  great 
mountain  Himalayas  fighting  all  along  with 
many  foes. 

6.  Going  on  all  nides,  he  conquered  and 
brought  under  subjection  all  the  kings  in- 
'habiting  the  Himalayas,  and  he  made  them 

pay  tribute. 

7—9.  Then  coming  down  from  the  moun- 
tain and  going  towards  the  east,  he  van- 
t|uished  the  Angas  and  the  Bangas  and 
the  KaliiYgas  and  the  Mandikas  and  the 
Mithitas  and  the  Magadhas  and  the 
Karkakhendas  and  also  the  Avasiras,  the 
the  Yodhas  and  the  Abikshatras.  Having 
conquered  the  eastern  country,  he  went  to 
Vatsabhumi. 

10 — II.  Having  then  ocHyiuered  Vatsa* 
bhuoii,  he  ^ubiugated  Kavili,  Mrittikavati, 
'^ohana  and  Pattana,'Mriptira  and  Kosala. 
He  made  them  all  pay  tributes.  Then 
^oing  towards  the  sotith,  Kama  vanquished 
many  great  car-warriors. 

13.  In  th^  soMthera  country  the  Suta's 
son  (Kama)  fots^t  a  greiit  battle  -with: 
Rukroi.  Having  fausht  a  great  totlle,  be 
thus  spofct  to  the  Stfta^^'sdn, 


13-  "O  foremost  of  kings,  !  have  been 
pleased  with  your  strength  and  prowess.  1 
shall  not  do  you  any  wrong.  I  have 
fulfilled  the  (Kshatrya)  vow. 

I4«  I  shall  gladly  give  you  as  many  gold 
coins  as  you  desire."  Having  met  with 
Kukmi,  Kama  .went  to  Pandya  and  the 
mountain. 

15'  He  then  vanquished  Kerala,  ancl 
then  king  Nila,  the  son  of  Vesnidari  and 
other  foremost  of  the  kings  living  in  the 
southern  country. 

16.  Then  going  to  the  son  of  Sishupala, 
the  Sulas  son  defeated  him,  and  that 
greatly  powerful  hero  then  brought  under 
subjection  all  the  neighbouring  chiefs. 

17.  O  foremost  of  Bharata  race,  having 
subjugated  the  Avantis  and  concluded 
peace  with  them  and  having  fought  with 
the  Trisnb,  he  conquered  the  west. 

»8.  Having  then  gone  to  the  abode  of 
Varuna,  he  made  all  the  Javana  and 
Varvara  kings  pay  tributes. 

19—24.  Having  conquered  the  entire 
earth,  east  west,  south,  and  north,  that 
hero  single-handed  conquered  all  the 
MIecha  nations,  the  mountaineers,  the 
Bhadras,  the  Rohitakas,  the  Agneyas  and 
the  Malavas.  Having  conquered  the  great 
car-warriors  headed  by  Nagnajita,  the 
Suta's  son  brought  the  Sasakas  and  the 
Yavadas  under  his  sway.  Having  thus 
conquered  and  subjugated  the  whole  world, 
the  great  car-warrior,  that  foremost  ef 
men  (Kama)  came  back  to  Hastinapur. 
That  foremost  of  men,  the  son  of  Dhrita- 
rastra,  accompanied  by  his  father,  and 
brothers  came  to  that  great  bowman  and 
duly  honoured  him.  The  king  (Duryo- 
dhana)  proclained  his  feat  saving, 

2$.  "What  I  have  not  received  from 
Bhisma,  Drona,  Kripa,  or  Valhika,  I  have 
(to-day)  received  from  you.     Be  blessed. 

26.  What  need  is  there  to  speak  in 
length.  O  Kama,  listen  to  my  words. 
O  mighty^armed  herein  you  I  bave.^ot 
my  peotector. 

37.  O  loremest  of  fnen,  all  the  Pandavas 
and  other  kings  whp  are  crowned  wish 
success  cannot  come  to  sixteenth  part  of 
you. 

^8.  O  great  bowman,  O  Kama,  look  at 
Dhritarastra  and  the  illustrkKis  Gandhi^ 
as  the  wiekfer  of  thunder  <Ijidra)  saw 
Adki." 

19.  O  king,  then  •  rose  4n  the  eity  pf 
^astmapur  a  crcat  uarear  'Snd  0ISO  «rios  of 


.368 


MAHABAIIRATA. 


30.  O  ruler  of  men,  some  of  the  people 
praised  him,  While  others  again  remained 
silent. 

31—33.  O  foremost  of  kings,  having 
thus  in  a  vexy  short  time  conquered  this 
earth  furnished  with  mountains  and  forests 
and  skies  and  with  ocean  and  fields,  with 
high  and  low  tracts  and  cities  and  with 
innumerable  islands  and  thus  having 
obtained  inexhaustible  wealth,  Suta's  Son 
presented  himself  before  the  king. 

34.  O  chasliser  of  foes,  then  entering 
the  palace,  that  hero  saw  Dhritarastra  and 
Gandhari. 

35.  O  foremost  of  men,  that  virtuous 
one  then  took  hold  of  their  feet  as  one  of 
their  sons.  He  was  first  embraced  affec- 
tionately by  Dhirtarastra  and  was  then 
dismissed. 

36.,  O  descendant  of  Bharata,  from  that 
day  king  Duryodliana  and  Sakuni,  the  son 
of  Suvala,  thought  tliat  tlie  sons  of  Pritlia 
(the  Pandavas)  had  already  been  defeated 
by  Kama. 

Thus  ends  the    two    hundred   and  fifty- 
third  chapter,    conqin-st  of  Kama,  in   the  I 
Ghoshayatra  of  the   Vana  Parva. 


CHAPTER    CCLIV.. 

(GHOSHAYATRA   PARVA)— 
Continued. 

Vaishampayana  said  :— 

I.  O  king,  O  lord  of  men,  tjiat  slayer  of 
hostile  heroes,  the  Suta's  son  (Kama)  then 
spoke  these  words  to  Duryodhana, 

2 — 3.  "O  descendant  of  Kuru,  O  Duryo- 
dhana, lay  into  your  heart  the  words  that  1 
shall  tell  you.  O  chastiser  of  foes,  after 
havine  heard  my  words,  you  should  act 
accordingly.  O  foremost  of  kind's,  O  hero, 
the  earth  has  been  now  got  rid  of  all  our 
.i*neinies.  Now  rule  over  the  caah  like  the 
illustrious  Indra." 

4,     Having    beeh     thus     addressed    by 
Kama,    the    king  again  thus  spoke  to  him, 
.  "  O    foremost  of  men,  nothing  is  unattain- 
able to  him  who  has  you  as  a  protectftTi 

•  5.  .And  to  whom  you  are  attached  and 
on  whose  welfare  y^u  are  entirely  inteni. 
Now  I  shi^U  ^eak  to  you  sometliing  which 
you  fthotild  listen  to. 

6.  O  Sut3*s  son,  seeing  the  great  Sacri- 
fice Rajshuya  of  the  Pandavas,  I  desire  to 
perform  the  &an>e«    Fulfil,  my  this  desire*' ' 

-  7— g.  Having  besen  thus  addressed,  Kar- 
na  thus  spoke  toHhe  king,  *'  Now  as  all  the, 


chief  monarchs  of  the  earth  have  been 
brought  under  your  subjection,  you  summon 
tl-»e  Bramhanas,  O  foremost  of  Kurus,  and 
then  duly  procure  the  articles  required  for 
the  sacrifice. 

Q.  O  king,  O  cha<;tiser  of  foes,  let 
Rit'wijaSt  learned  in  the  Vedas,  celebrate 
your  rites  according  to  the  ordinance. 

10.  O  foremost  of  the  Bharata  race, 
let  your  great  sacrifice  also,  abound  in 
meats   and   drinks   and  be   grand  in  every 

thing." 

11.  O  king,  having  been  thus  addressed 
by  Kama, Dhritarastra's  son  summoned  the 
priest  and  spoke  to  him  these  words. 

12*  "  Celebrate  duly  and  in  proper  or- 
der the  foremost  of  all  sacrifices  the  Raj^ 
shtiya  abounding  in  large  Dakshtnas,*' 

13.  Having  been  thus  addressed  that 
foremost  of  Brahmanas  spoke  thus  to  the 
king,  "You  cannot  piriform  that  great  sacri- 
fice, so  long  Yudhisthira  is  alive. 

14 — 15.  O  best  of  the  lvurus,0  foremo^ 
of  kings,  your  long-lived  father  Dhrita- 
rastra is  Still  alive.  For  this  reason  also 
you  cannot  perform  it.  There  is.  O  lord, 
another  great  sacrifice  reseniblinij  the 
Rajshuya. 

16 — 17.  O  foremost  of  kings,  perform 
this  sacrifice.  Listen  to  me.  All  those 
rulers  of  earth,  O  king,  who  have  come  to 
your  subjection  will  pay  you  tribute  in  pure 
and  impure  gold.  O  best  of  kings,  with 
that  gold  make  a  (sacrificial)  plough. 

18—19.  O  descendant  of  Bharata,  with 
it  plough  the  sacrificial  ground.  At 
that  spot  let  there  commence,  O  foremost 
of  kings,  with  due  rites  and  without  any 
disturbance,  the  sacrifice  sanctified  wiih 
Mantra  and  abounding  in  eatables.  This 
sacrifice  worthy  to  be  performed  by  virtuous 
men  is  called  Vaisnava. 

20.  No  person  except  the  anciept  Vishnu 
has  ever  periormed  it.  This  great  sacrifice 
vies  with  that  foremost  of  sacrifices,  the 
Raj  shy  ua. 

21.  It  is  desired  by  us,  and  it  is  also  for 
your  good.  It  is  capable  of  being  per- 
formed   without    any    disturbance.       Your 

-desire  sJso  will  be  fulfilled." 

32.  Havipg  been  thus  addressed  by 
those  Brahmanas,  the  son  of  Dhritarastrv, 
the  king.  (Duryodhana),  thus  spoke  lo 
Kama,  his  brothers  and  the  son  of  Suvab 
(Sakuni) 


23.  **The  words  of  the  Brahmanais »?« 
certainly  very  much,  liked  by  me.  If  tW 
arc  liked  by  you,  express  it  without  delay. 


VAWA  *WiVA* 


36c 


^— ig.  Having  been  thu*  addresspd, 
they  all  said  to  the  king  "So  be  it.!*  Then 
the  kinjE  onje  by  one  appointed  persons  to 
the  respective  posts  (in  tiie  sacrifice).  He 
desired  the  artizans  to  construct  the  plough, 
O  foremost  of  kings,  all  that  was  command- 
ed by  the  king  was  gradually  executed. 

Thus  ends  the  two  hundred  and  fifty' 
fourth  chapter,  Duryodhana's  sacrifice  in 
the  Glufshayatra  of  the  Vana  Parva. 


CHAPTER  CCLV. 
(GHOSA  YATRA  P\KVK.)—Contd, 

VaishampayaBa  said:— 

I.  Thereupon  all  the  artisans,  the  prin- 
cipal counsellors,  and  the  highly  wise 
Vidura  thus  spoke  to  Dhritarastra's  son 

O  king,  all  the  preparations  for  the 


2. 


excellent  sacrifice  have  been  made.  O 
descendant  of  Bharaia,  the  (proper)  time  (to 
perform  it)  has  also  come.  The  greatly 
valuable  golden  plough  has  also  been 
made." 

3 — 4,  O  king,  having  heard  this,  that 
forenlost  of  kijigs,. Dhritarastra's  son  com- 
manded that  foremost  of  sacrifices  to  be 
commenced.  Then  coovmenced  that  sacrifice 
sanctified  by  mantras  and  abounding  in 
food.  The  son  pf  Gandhari  was  duly 
installed  according  to  the  ordinance. 

5.  Dhritarastra,  the  high -soul  ed  Vidura, 
Bhisma,  Drona,  Kripa  and  Kama  and  the 
illustrious  Gandhari  all  were  filled  with 
gceat  delight. 

6.  O  king  •f  kings,  swift  messengers 
Were  sent  to  invite  the  kings  and  the 
tirahmanas. 

7.  Ascending  swift  cats,  they  went 
to  the  dk^ciXota  assigned  to  them.  Then 
to  one  messenger  at  the  point  of  starting 
thus  spoke  Dushashana 

8.  "Go soon  to  the  for^^t.of  Daitavana 
and  in  that  forest  duly  invite  the  Brahmanas 
and  those  wicked  men,  the  Pandavas." 

9.— 10.  Thereupon  he  went  there  and 
bowing  down  his  head  to  all  the  Pandavas 
said  "  O  great  king,  the  foremost  of 
kings  that  Vec}a  of  the  Kurus,  Duryodhana 
is  performing  a  sacrifice  after*  having 
acquired  immense  wealth  by  his  own 
pfowess.  Brahmanas  from  all  quarters  are 
going  to  it. 

U.  O  king,  I  have  been  sent  hereby 
;that  ittustnoUs  Karu  king,  tKe  lortf  dl  men 
^hriiaiMtnu*  *6n  to  invHe  y6«  "     '^  ' "  ^ 

I 

47 


12.  You  8}1o^ld  therof«re  soe  that  charm* 
ing  sacrifice  of  that  klil^.*'  TiaVine  heard 
the  words  pf  the  m.essenger  kii^  y  ucmisth^ra 

13. — 14.  That  foremost  of  monarchs, 
thus  spoke  to  him,  "  By  good  fortune;  kirt^ 
Duryodhana,  that  enhancer  of  his  fore- 
fathers' glory,  is  performing  this  foremost  of 
sacrifices.  We  shall  certainly  go  there,— 
but  we  cannot  do  now.  We  shall  have  to 
live  in  the  forest  for  thirteien  years  according 
to  our  pledge." 

15.  Hearing  the  words  of  Dharmaraja 
(Yudhisthira)  Bhima  thus  spoke,  "  thelc^g 
Dharmaraja  Yudhisthira  will  then  go 

16. — 17.  When  he  will  put  him  (Duryo- 
dhana) into  the  fire  kindfcd  by  Weapon. 
Speake  these  words  to  Duryodhana  "  when 
at  the  end  of  the  thirteenth  year  that  lord 
of  men,  the  Panda va,  Will  in  the  sacrifice  of 
battle  pour  upon  the  sons  of  Dhritarastr^, 
the  Ghee  of  his  anger,  (hen  will  I  come." 

18.  O  king,  the  other  Pandavas  did  not 
say  anything  unpleasant.  Th^  messenger 
on  his  return  told  everything  to  Dhrita^ 
rastra's  son. 

19.  Then  there  came  to  the  city  of 
DItritarastra  many  foremost  of  men,  the 
rulers  of  various  countries  and  also  many 
highly  virtuous  Brahmanas. 

20.  Duly  received  in  accordance  to  the 
ordinance^  these  lords  of  men  Jelt  mnch 
delight  and  they  were  all  well-pleased. 

21.  O  king  pf  kings  that  jForemost  of 
kings,  Dhritarastra,  surrounded  by  all  the 
Kurus  felt  the  greatest  joy'  and  he  thus 
spoke  to  Vidura, 

22.  "  O  Khatwa,  soon  act  thus  (hat  all 
men  present  in  this  Sacrifice  mav  with  food 
served  to  them  be  refreshed  and  satisfied. 

23. — 24.  Then  the  learned  and  the 
virtuous  Vidura  cheerfully  entertained  all 
the  orders  of  men  with  nieat  and.drnilcs'sind 
also  with  fragrant  garland  and  various  kinds 
of  dresses. 

25. — 26.  Having  bujlt  many  pavUlions 
that  hero  and  the  foremost  of  kings,  i^\x\y 
entertained  the  monarchs  and  the  Brah- 
manas by  thousanc|s.  He  bestowed  upon 
them  wealth  of  various  kinds  and  then  bade 
them  farewell.  Having  dismissed  ^^11  tho 
kings, — surrounded  by  his  brothfers'^ 

27.  He  (Duryodhana)  entered  Ha^tina- 
pur  in  company  with  Karna  and  Siivalis^' 
^n  (Sakuni)  ^Ai 

Thus.  ends,  ths  .  tfpo  Jtundre^tind  fifty • 
fifth    Chapter,    Duryodhana^s  sacrifice  in. 
GhosaYatra  of  the  Vana  Pqrea. 


370 


MAHABHARATA. 


CHAPTER   CCLYI. 
(GHOSA  YATRA  PARV A, )—Contd. 

Vaishampayana  said  :— 

1.  O  great  king,  when  he  (Duryodhana) 
was  entering  (the  city)  the  bards  and  pcne- 
gyrists  eulc^ised  that  undeteriorating  one. 
Other  people  also  eulogised  that  great 
bow  man,  that  foremost  of  kings 

2.  Sprinkling  over  him  fried  paddy  and 
sandal  paste  ;  the  people  said  "  By  good 
luck.  O  king,  your  sacrifice  has  been  com- 
pleted without  obstruction. 

3.  Some  who  were  present  and  who 
were  not  very  careful  in  their  speech  said  to 
that  lord  of  earth,  "  Surely  this  sacrifice 
cannot  be  compared  with  that  of  Yudhis- 
thira. 

4.  It  does  not  come  to  the  sixteenth 
part  of  that  (sacrifice)  ;  thus  spoke  to  that 
king  some  that  were  reckless  in  their  speech. 

5—6.  His  friends  said,  "  your  this  sacri- 
fice has  surpassed  all  others.  Yayati, 
Nahusa,Mandhataand  Bharata  having  been 
sanctified  by  performing  such  a  sacrifice 
have  all  gone  to  heaven"  O  foremost  of  the 
Bharatas,  hearing  such  pleasing  words 
from  the  friends, 

7.  That  ruler  of  men  (Duryodhana) 
cheerfully  entered  the  city  and  his  iron 
palace.  O  king,  then  worshipping  the 
feet  of  his  father  and  mother  and  others 

8. — 9.  Headed  by  Bhisma,  Drona,  and 
and  the  wise  Vidura,  and  being  worshipped 
also  by  his  younger  brothers,  that  delighter 
of  his  brothers  sat  on  an  excellent  seat 
surrounded  by  all  his  brothers.  Then  O 
great  king,  Suta's  son  (Karna)  rose  and 
thus  spoke  to  him 

lo.—ii.  "O  foremost  of  the  Bharata 
race,  by  good  luck  you  have  completed  the 
great  sacrifice.  When  the  Pandavas  will 
be  killed  in  battle  and  when  you  will  thus 
complete  Rajshuya  sacrifice,  then  at  that 
time  again  I  shall  thus  honoer  you."  The 
greatly  illustrious  son  of  Dhritarastra,  th^t 
great  king  (Duryodhana)  thus  spoke  to  him, 

12. — 13.  "Truly  has  this  been  said  by 
you.  When,  O  foremost  of  men,  the  wicked- 
minded  Pandavas  have  been  killed,  and 
when  the  greit  Rajshuya  has  been  per- 
formed by  me,  then  O  hero,  you  shall 
again  thdMonour  me."  O  great  king,  O 
descenda^^f  Bharata,  havmg  said  this, 
he  embraced  Karna. 

14.  That  Kuru  prince  then  began  to 
think  of  that  foremost  of  sacrifices  Raj- 
shuya. That  best  of  kings  then  thus  spoke 
to  the  Kunis  who  were  near  him. 


15.— 16.  O  Kurus,  wlien  shall  I  cele- 
brate that  costly  and  foremost  of  sacrifices 
Rajshuya  after  having  killed  all  the 
Pandavas  ? 

16.  Thereupon  Kama  said  to  the  king, 
•*  O  foremost  of  kings,  lie.ir  what  I  say  7 
As  long  1  do  not  kill  Arjuna,  so  long  I  sliall 
not  wash  my  feet. 

17.  Nor  shall  I  taste  meat,  I  shall 
observe  the  Asura  vow.  Whoever  will 
ask  from  me  any  thing,  I  shall  never  say — 
**  I  have  it  not." 

18. — 19.  When  Karna  had  thus  vowed 
to  kill  Arjuna  in  battle  tho59e  mighty 
car-wariors  and  bowmen,  the  sons  of 
Dhritarastra,  sent  up  a  loud  ^hout. 
Dhritarastras  sons  thought  tlvat  the 
Pandavas  were  already  killed.  O  king  of 
kings,  Duryodhana,  then  leaving  those  fore- 
most of  men, 

20.  That  handsome  one  entered  his  hoose 
as  Kuvera  the  lord  enters  the  garden  of 
Chitraratha.  O  descendant  of  Bharata, 
those  great  bow-men  also  went  to  their  owo 
houses. 

21.  (Man while)  those  great  bow-men, 
the  Pandavas,  moved  by  the  words  of  the 
messenger,  became  anxious  and  they  did 
not  experience  the  least  happiness. 

22.  O  kin^  of  kings,  the  news  had  been 
brought  to  him  by  spies  that  the  Siitas*s 
son  (Karna)  had  taken  the  vow  to  ktH 
Vijaya  (Arjuna) 

23.  O  ruler  of  men.  having^  heard  this 
the  son  of  Dharma  (Yudhisthtra)  became 
filled  with  grreat  auxiety  ;  thinking  of  the 
impenetrable  armour  of  the  greatly  poweifnl 
Kama, 

24, — 25.  Remembering  all  their  misery, 
he  felt  no  peace  of  mind.  That  high  souled 
hero,  fillea  with  anxiety,  made  up  his  mmd 
to  abandon  the  forest  of  Daitavana  abowxl- 
ing  in  wild  animals.  The  king,  the  son  of 
Dhritarastra,  meanwhile  b^an  to  rule  the 
earth, 

26.  Alon^  with  his  heroic  brothers  as 
also  with  Bhisma,  Drona  and  Kripa.  With 
the  assistance  of  the  Suta's  son'  crowned 
with  martial  glory 

27.  Duryodhana  remained  ever  intent  00 
the  welfare  of  the  ruler  of  earth.  He  wor- 
shipped the  foremost  of  Brahmanas  by  cele- 
brating sacrifices  with  large    Dakshinas. 

28.  O  king,  that  hero,  that  chastiser  of 
foes  was  engaged  in  doin^  good  to  his^ 
brothers,  concluding  in  his  mmd  that  giving 
and  enjoying  are  the  only  (proper)  uses  ^ 
t^e  wealth. 

Ths  ends  the  two  hundred  and  ^^fly-stxik 
chapter,    reflections  of    Vudhisthira,  in 
Choshayatra  ef  the  Vana  Parva, 


VANA    PARVA 


371 


CHAPTER    CCLVII. 
(MRIGA  SAPNODBHAVA  PARVA)— 

Janamejaya  said  :— 

1.  After  having  rescued  Duryodhana, 
what  did  the  mighty  Pandavas  do  in 
that  forest  7  You  should  tell  me  all 
this. 

Vaishampayana  said:— 

2.  One  day,  when  Yudhisthira  was 
sleeping  at  night  in  the  Dwaitavana, 
some  deer  with  accents  choked  in  tears 
appeared  beture  him    in  his   dreams. 

3.  To  them  standing  with  joined  hands, 
their  bodies  tremblinff  all  over,  that 
foremost  of  kings  said,  *'Tell  me  what 
you  wish  to  say.  Who  are  you  and  what 
do  you  desire." 

4.  Having  been  thus  addressed  by 
the  son  of  Kunti,  the  illustrious  Pandava 
(Yudhisthira),  those  deer,  the  remaining 
ones  of  the  herd  that  had  been  slaughtered, 
thus  spoke  to  him 

5.  O  descendaht  of  Bharata,  we  are 
deer  ol  Dwailvvana, — those  that  are 
alive  afici  tlie  rest  has  been  slaughtered. 
We  shall  completely  be  exterminated. 
Therefore  change  your  abode  ((rom  this 
forest  to  some  other. 

6.  Your  brothers  are  all  heroes,  learned 
in  weapons.  They  hive  thinned  the 
dwellers  oi  Uie  forest  (animals). 


7.  O  hteh^ininded  one,  O  Yudhisthir?, 
wc  few  only  remain  as  seed.  O  king  ot 
kings,  through  your  favour  let  us  multi- 
ply. 

8.  Seeing  those  deer  which  remained 
like  seed  after  the  rest  had  been  destroyed, 
— trembling  and  afHicted  with  fear,  Dhar- 
cnaraja  (Yudhisthira)  was  greatly  affected 
with  grief. 

9.  The  king,  ever  intent  on  the  welfare 
of  all  creatures,  said  to  them  "So  be  it" 
I  shall  act  as  you  say. 

10.  Awakening  after  the  dream  that 
foremost  of  king<<.  moved  by  pity  towards 
the  deer,  thus  spoke  to  his  brothers  assem- 
bled there. 

11.  "  Those  deer  that  are  still  alive  after 
the  rest  have  been  slaughtered  all  appeared 
before  me  last  night  and  said  "we  remain 
as  the  seed  of  our  species.  Be  blessed. 
Have  compassion  on  us." 

12.  They  spoke  truly.  We  ought  to 
have  compassion  for  the  dwellers  of  the 
forest  (animals).  We  have  been  feed- 
ing' on  thcra  for  one  year  and  eight 
months. 


13.  ^  Therefore  let  us  again  go  to  the 
charming  forest  of  Kamyaka,  that  foremost 
of  forests  abounding  in  wild  animals,  situat- 
ed at  the  head  of  the  desert  near  the  lake 
Trinavindu 

14.  Let  us  there  pleasantly  pass  the  rest 
of  our  time."  Then  the  Pandavas  learned 
in  Dharma  soon  went  away  (from  the  Dwai- 
tavana) 

15.  O  king,  with  the  Brahmanas  and  all 
those  that  lived  with  them.  They  were 
followed  by  Indrasena  and  other  ser- 
vants. 

16.  Proceeding  along  the  road  furnished 
with  excellent  com  and  clear  water  they 
at  last  saw  the  sacred  hermitage  of 
Kamyaka. 

1 7.  As  virtuous  men  enter  the  celestial 
regions,  those  foremost  of  the  Bharata  race, 
those  descendants  of  Kuru,  surrounded  by 
the  excellent  Brahmanas,  entered  that 
forest. 

Thus  ends  the  two  hundred  and  fifty ' 
savenih  chapter^  entering  Kamyaka  in  the 
Mriga  Sapnodbhava  of  the  Vana  Parva, 


CHAPTER  CCLVIII- 
(VRIHI    DROUNIKA    PARVA). 

Vaishainpayaiia  said:— 

1.  O  best  of  the  Bharata  race,  thus 
living  in  the  forest,  the  highsouled  Panda- 
vas spent  eleven  years  in  great  misery. 

2.  Allhough  deserving  of  happiness^ 
those  best  of  men,  brooding  over  their 
miserable  plight,  passed  their  days  in  misery 
living  on  fruits  and  roots. 

3. — 4,  That  royal  sage,  the  illustrious 
Yudhisthira,  reflecting  that  the  extremity  of 
misery  which  had  befallen  his  brothers  was 
owing  to  his  own  fault  and  remembering 
also  the  sufferings  that  had  arisen  from 
his  act  of  gambling,  could  not  sleep  in 
peace.  He  felt  as  if  his  heart  had  been 
pierced  with  a  lance. 

5.  Remembering  the  harsh  words  of  the 
Suta*s  son,  the  Pandava,  repressing  the 
venom  of  his  wrath  passed  his  days  in  hum- 
ble guise  and  he  often  sighed  heavily. 

6.  Arjuna  and  both  the  twins  and  the 
illustrious  Draupadi  and  the  mighty 
Bhima, — he  that  was  strongest  of  all  men, 

7.  Felt  the  greatest  pain  in  casting  their 
eyes  on  Yudhisthira.  Thinking  that  only  a 
short  time  remained  (of  their  exile)  those 
foremost  of  men. 


373 


MAIIARHARATA. 


i.  Infl«ehccd  by  ra^c  and  hope  and  by 
resortinj^  to  various  exertions  and  endea- 
vours made  their  bodies  assume  almost 
different  shapes.  After  a  while  the  son  of 
Satyavati,  Vyasa, 

9.  T\\e  great  Yogee  came  there  to  see  the 
Pandav^s.  Seeing  him  coming,  the  son  of 
KuntS,  Yndhisthira,  went  forward  and  duly 
received  that  high-souled  one. 

16. — li.  Having  gratified  Vyasa  by 
bowing  down  to  him,  ^he  self -con  trolled 
Pandava  (Yudhtsthira),  when  the  Rishi  sat 
down,  sat  down  before  him  with  the  desir6 
bf  listening  to  hitxu  Seeingf  his  grandson 
lean  and  living  on  forest  produce* 

12.  That  great  Rishi,  moved  by  com- 
passion spoke  thus  in  accents  choked  with 
tears.  *'0  mighty  armed  Yudhisthira,  O 
foremost  of  all  virtuous  men,  hear  ; 

1 5.  Those  men  who  do  not  perforhi  as- 
^ticlsm  never  obtain  great  happiness  in  this 
world ;  men  experience  happiness  and  rhisery 
by  turn. 

14 — 15.  O  foremost  of  the  Bharatas,  no 
man  ever  enjoys  unmixed  happiness.  A 
wise  man,  possessing  high  wisdom,  knowing 
that  life  has  its  ups  and  downs,  is  neither 
filled  with  joy  nor  with  grief.  When 
happinesf  com?s  one^  should  enjoy  it  and 
when  misefy  comes  one  shbuTd  bear  It, 

16.  A?  ^  .sower  of  crops  must  wait ^  for 
the  (proper)  season  (to  gather  his  crops). 
There  is  nothing  superior  to.  asceticism. 
Asceticism  produtes  great  results. 

17.  O  descendant  of  Bharaia,  know 
that  there  is  nothing  which  asceticism  can- 
not produce.  Truth,  sincerity,  freedom 
from  anger,  justice,  self-control,  restraint 
of  faculties, 

18.  Immunity  from  malice,  guilelessness, 
sanctity,  and  mortification  of  the  senses, — 
these,  O  great  king,  purify  a  man  of  pure 
acts. 

19.  Foolish  persons,  addicted  to  vice  and 
bestial  wa)'d,  obtain  the  birth  of  beasts  in 
after  life  and  they  nev<er  enjoy  happiness. 

20.  Tl?(B  fruits  of  kcts  done  in  this 
wortd  are  obtained  in  the  next  world. 
Therefore  one  restrains  his  body  by  asceti- 
cism and  the  observance  of  vows. 

21.  O  king,  being  free  from  guile  and 
with  a  cheerful  Spirit,  one,  according  to  his 
power,  bestows  gifts  after  bowing  down  tb 
Ihd  receptent  and  paying  him  homage. 

^ — 23.  A  truthful  man  obtains  a^  Ii(e 
which  is  free  from  alt  trouble.  A  person,  free 
from  anger,  attains  to  sincerity  and  One  free 
from  marice  obtains  supreme  contentment. 
A  man  who  has  subdued  his  senses  and  hb 
inacr  facuIties^  never  knows-  tribulatioti,  nor 


is  a  person  of  subdued  Senses  affected 
by  sorrow  at  the  sight  of  others'  prospe- 
rity. 

24.  A  man  who  gives  every  one  his  due 
and  he  who  gives  boons  obtains  happioess 
and  every  object  of  enjoyment,  while  a 
man  who  is  free  from  envy  reaps  per- 
fect ease. 

25.  He  who  honours  those  to  whom  ho- 
nour is  due  obtains  birth .  in  an  illustrious 
family  and  he  who  has  subdued  his  Senses 
never  meets  with  any  miffortime. 

26.  A  man  who^e  mind  follows  good 
after  d^ath  is  born  on  that  account  possess- 
ing a  virtuous  mind. 

Tudhisthira  said  :— 

27.  O  great  Ri^hi,  O  exahed  one,  of  the 
bestowal  of  gifts  and  asceticism — which  is  of 
greater  efficacy  in  the  next  world  and  m^h 
IS  more  difficult  to  be  practised. 

Vyasa  said  •  — 

28.  O  child,  there  is  nothing  in  this 
world  more  difficult  to  practise  than  charity. 
Men  Uiirst  for  wealth  and  obtain  it  with 
great  difiiculty. 

22.  O  high-minded  one,  even  abandon* 
ing  (the  hope  of)  dear  life  itself,  lierotc  men 
enter  into  the  deptlis  of  the  sea  and  the 
forest  for  wealth. 

30.  For  wealth  some  take  to  agriculttire, 
some  to  the  tending  of  the  kine  and  some 
serve  others.  Therefore  it  is  extremely 
difficult  to  part  with  wealth  which  is  obtainecl 
with  such  great  difficulty. 

31.  As  there  is  nothing  harder  to  prac- 
tise than  charity,  in  my  opinion,  even 
bestowal  of  boons  is  superior  to  ev^ 
thing. 

32.  Specially  this  is  to  be  remembered 
that  well-gotten  gains  should  in  proper 
time  and  place  be  given  away  to  pious 
men. 

33.  But  the  bestowal  of  ill-gotten  wealth 
can  never  rescue  the  ^iver  from  the  greit 
fear  (of  the  evil  of  rebirth.) 

34 — 34'  O  Yudhisthira,  it  has  been  said 
that  by  bestowing  in  a  pure  spirit  even  a 
slight  gift  in  due  time  and  to  a  fit  recepient 
a  man  obtains  inexhaustible  fruits  in  the 
next  world.  In  this  connection  a  story  t« 
told  about  the  fruit  obtained  by  Mud* 
gala  by  giving  away  only  a  drona  ol 
corn. 

.  Thus  ends  the  two  hnudred  and  Jifiy^ 
ejigvi  chapter f^  the  difficulty  of  ^vimg 
Cjkariiy  intiJi^  Vrihidrounika  of  tk*  V^na 
Pdrva*     ^' 


VANA    fARVA. 


373 


CHAPTER     CCLlX. 

(VRIHIDROUNIKA  PARVA)— 
Continuid, 

Tndhisthira  said  :— 

I.  O  exalted  one,  why  did  that  high- 
soaled  one  give  away  a  Drona  of  corn  ? 
To  whom  and  in  what  prescribed  way  he  gave 
it.     Tell  me  this. 

1.  O  exalted  on*,  I  consider  the  life  of 
that  virtuous  man  as  having  borne  fruits 
with  whose  acts  the  supreme  ouc  himself  is 
well-pleased. 

Vyasa  said  :— 

3.  O  king,  there  lived  in  Kurukshetra  a 
virtuous  man,  named  Mudgala.  He  was 
truthful  and  free  from  malice.  He  was 
self -controlled.     HeledtheSila   and  Uncha 

modes  of  life. 

4.  Although  leading  his  life  like  a  pigeon 
tliat  great  ascetic  entertained  his  guests, 
celebrated  thesacrcfice  called  Ishiikhita  and 
performed  other  rites. 

5.  That  Rishi,  with  his  wife  and  son,  ate 
for  a  fortnight  and  during  the  other  fort- 
night he  led  the  life  of  a  pigeon  collecting 
(but)  a  drona  of  corn. 

6.  Celebrating  the  Darsa  and  Paurna- 
mashya  sacrifices  that  guileless  Rishi  used 
to  pass  his  days  by  taking  the  food  that 
remained  after  the  dieties  and  the  guests  had 

7.  In  (all)  auspicious  lunar  days,  the 
lord  of  the  three  worlds,  Indra  accompanied 
hy  the  celestials,  O  jgreat  king,  used  to  par- 
take thfe  food  offered  at  his  sacrifice. 

8.  On  such  (auspicious)  days  that  Rishi 
leading  the  life  of  a  Muni  cheerfully  enter* 
trifled  his  guests  also  with  food. 

9.  As  that  htgh-souled  one  distributed 
his  food  with  great  speed,  the  remainder  of 
the  Drona  of  corn  mcreased  as  soon  as 
(fresh)  guests  appeared. 

10.  By  virtue  of  (he  pure  spirit  in  whidh 
•the  Ri^hi  gave  away  (food),  it   mcreased   so 

much    that    hundreds     upon    hundreds   of 
learned  Brahmanas  were  ied  with  it. 

II — 12.  O  king,  (once  upon  a  time) 
having  heard  of  the  virtuous  and  bow»ob- 
servin^  Mudgala,  the  naked  Rishi  Durva- 
sha,  With  his  dress  like  that  of  a  maniac  and 
>iis  head  bare  of  hair,  came  there,  O 
Pandava,  uttering  various  insulting  words. 

13.     Having  arrived  there,   that  foremost 
.  of  Risiiis  spoke  thus  to  that  Brahmana,   "O 
best  pf  Brahmanas,  Imow  that    I  hftve  cdme 
lier«  for  food 


14—16.  The  K\M  Mudgaki  replied  by 
saying  "Welcome."  aedeSo  eH  to  that 
hungry,  mad  ascetic,  water  to  wash  his  feet 
and  mouth  ;  that  Rishi, — ever  observant  of 
the  vow  of  feeding  guests,  then  placed  be- 
fore him  excellent  food.  Affected  by  hun- 
ger, the  mnd  Rishi  ate  up  all  the  food  given 
to  him.  Then  Mudgala  gave  him  more 
food, 

17.  Having  eaten  up  all  that  fooJ,  he 
besmeared  hJs  body  with  the  uncleaned 
remainder  and  went  away  as  he  had 
come. 

18.  In  this  manner  during  the  next  sea- 
son, he  came  again  and  ate  up  all  the  food 
given  to  him  by  that  wise  Rishi  leading  x\\t 
Uncha  mode  of  life. 

19.  Thereupon  without  eating  any  food 
himself,  the  Rishi  Mudgala  agkin  became 
criga^ed  in  collecting  corn,  following  the 
Uncha  mode.  Hunger  could  not  distui*b 
his  equanimity. 

30.  Nor  could  anger  or  g^le  or  sense 
of  degradation  or  agitation  enter  into  the 
heart  of  that  best  of  Brahmanas  leading 
the  Uncha  mode  of  life  along  tvrith  his  son 
and  his  wife.  * 

21 — 22.  In  this  way  Durvasha  during 
successive  seasons  came  fdr  several  times 
before  that  best  of  sages  livihg  according 
to  the  Uncha  mode  of  life.  But  that  Rishi 
could  not  perceive  any  agicatbn  in  the 
heart  of  Mudgala.  He  found  the  heart  of 
that  virtuous-minded  ^5/tf  always  pure. 

23.  Thereupon  becoming  very  much 
oleased  he  tbus  ^poke  to  the  Rishi 
Mudgala,  "  There  is  no  other  simple  and 
charitAble  \jft\iig  likfe  you  on  eaith. 

24.  The  paiigii  of  hunger  drive  away 
all  sense  of  virtue  and  deprive  people  of 
patience.  The  tOitgues,  thataliray^  W^te, 
delicacies,  attract  men  towards  thern. 

25.  Life  is  sustarrted  by  food.  Tlie 
mind  is  however  fickle  and  it  is  hnrd  to 
keep  it  in  subjettion.  The  condeturation 
of  mind  and  the  control  of  the  senses 
constitute  (true)  asceticism. 

16,  \\  H  very  hard  to  abafridoh  tfi  a 
pure  spirit  a  thittg  earned  by  pain.  O 
virtuous  one,  but  all  this  hiks  been  di^y 
achieved  by  you. 

27 — 28.  In  your  tompany  we  feel  obliged 
and  gratified.  Self-restraint,  fortitude, 
justice,  control  of  the  senses  and  of  the 
faculties,  mercy  and  virtue  are  all  established 
in  you.  You  have  confoo^red  all 'the  worWs 
bv  your  deeds,  ^-^u  hiave  obtfetitftfd  the 
highest  state. 

•09.  Even  the  <lwe11«rs  x>f  Jieftven  ^mrt 
ptvclfrimirtg  your  grant  ckodt  of  chara^. 


374 


MAIlAHtlAflATA. 


O  vow-observmg  Rishi,    you    shall  go  to 
heaven  in  your  own  body. 

30 — ^31.  When  the  Rishi  Durvasha  was 
tlius  speaking,  a  celestial  messenger  ap- 
peared before  Mudgala  in  a  car  yoked 
with  swans  and  cranes,  adorned  with 
numerous  bells,  scented  with  divine  fra- 
prance,  picturesquely  painted  and  possess- 
ing the  power  of  going  everywhere  at  will. 

32.  He  spoke  thus  to  the  Brahmana. 
**  Ascend  this  car.  O  Rishi,  the  result  of 
your  acts,  you  have  obtained  the  fruit  of 
your  asceticism. 

33 — 34.  When  the  celestial  messenger 
was  thus  talking,  the  Rishi  told  him, 
*  *  O  celestial  messenger,  I  desire  that  you 
should  describe  to  me  the  attributes  of 
those  that  live  there.  What  is  their  asce- 
ticism and  what  is  their  purpose?  What 
is  the  happiness  in  heaven  and  what  are 
its  defects  ? 

35 — 36.  O  lord,  it  has  been  declared  by 
nobly  born  virtuous  men  that  friendship 
with  five  men  is  formed  by  only  walking 
with  them  seven  faces.  In  the  name  of 
friendship,  I  ask  you,  tell  me  the  truth  and 
that  which  is  good  for  me  to  know.  Hear- 
ing you,  I  shall  aceording  to  your  words 
iix  the  course  I  ought  to  follow. 

Thus  ends  the  two  hundred  and  fift^ 
ninth  chapter^  the  history  of  Mudgala  %n 
the  Vrihi  Drounika  of  the  VanaParva. 


CHPPSER  CCLX. 

(VRIHIDROUNIKA    PARVA)— 
Continued, 

The  celestial  messenger  said  :— 

I,  O  great  Rishi,  you  are  very  simple, 
for  having  obtained  that  celestial  bliss 
which  brings  great  honour,  you  are  sill  de- 
lebrating  like  an  unwise  person. 

a.  O  Rishi,  that  which  is  known  in  the 
world  by  the  name  of  heaven  exists  above 
us.  It  is  high,  it  b  furnished  with 
excellent  paths  and  is  always  frequented 
by  celestial  cars. 

3.  Osage,  atheists  and  untruthful  persons, 
those  that  have  not  performed  asceticism 
and  those  that  have  not  performed  great 
sacrifices,  cannot  go  there. 

4 — 5t  Only  virtuous  souls  and  those  of 
siibdued  minds,  and  those  that  have  their 
faculties  under  control  and  those  that  have 
controlled  their  senses  and  those  that  are 
free  from  malice  and  persons  intent  on  the 
practice  of  charity,  and  heroes  and  men 
J^ring"  marks   of    battle,    after   having 


subdued  senses  and  faculties,  and  performed 
the  most  meritorious  rites,  attain  to  those 
rigeons,  O  Brahmana,  capable  of  being 
obtained  only  by  virtuous  acts  and  inhabit- 
ted  by  pious  men. 

6 — 7.  O  Mudgala,  there  are  established 
separately  myriads  of  beautiful,  shinning 
and  respendent  worlds  bestowing  every 
object  of  desire  owned  by  those  celestial 
bemgs,  the  gods,  the  Siddhas,  the  Vaiswas, 
the  great  sages,  the  Yamas,  the  Dhamas 
and  the  Gandharvas  and  the  Apsaras. 

8.  There  is  that  foremost  of  mountains, 
the  golden  Meru  extending  thirty-three 
thousand  Yoyanas.  O  Mudgala,  there  are 
also  the  celestial  gardens  ; 

9.  With  Nandan  at  their  head  here  sport 
the  persons  of  meritorious  acts.  Neither 
hunger  nor  thirst  nor  heat  or  cold  nor  fear 

10.  Nor  anything  that  is  disgusting  and 
inauspicious  is  there.  Delightful  fragrance 
is  everywhere  and  breezes  are  delicious. 

11.  Sounds  are  captivating  both  to  the 
ear  and  mind  ;  there  is  no  grief,  no  old  age  \ 
nor  labour  nor  repentance  is  there  ; 

12.  O  Rishi,  the  world  obtained  as  the 
fruit  of  one's  (good)  acts  is  like  thb.  Men 
go  there  by  virtue  of  their  meritorious  acts. 

13.  Men  that  live  there  look  resplendant 
and  O  Mudgala,  solely  by  virtue  ci  their 
own  acts  and  not  through  the  merits  of 
fathers  or  mothers. 

14.  O  Rishi,  there  is  neither  sweat  nor 
stench,  nor  exeretion  nor  urine.  There 
dust  does  not  soil  one's  clothes. 

15.  There  excellent  garments  fidl  of 
celestial  fragrance  never  fade.  O  Brah- 
mana, there  are  such  cars  as  this  (one  I 
have  brought). 

16.  O  great  Rishi,  being  free  from  envy 
and  grief  and  fatigue  and  ignorance  and 
malice,  men,  who  have  gone  to  heaven,  live 
in  that  rigeon  in  great  happiness. 

17.  O  foremobt  of  Rishis,  higher  and 
higher  over  such  rij^eons,  there  are  others 
possessing  higher  colcsiial  virtues. 

18.  Of  these,  the  charming  and  effulgent 
rigeon  of  Brahma  is  the  highest.  O 
Brahmana,  there  go  the  Rishis  tnat  have 
been  purified  by  their  meritorious  acts. 

19.  There  live  certain  beings  called 
Ribhus, — they  are  the  gods  of  the  gods. 
Thfir  rigeon  is  highly  blessed  and  they 
are  adored  even  by  the  celestials. 

20.  They  shine  in  their  own  effulgence 
and  they  bestow  every  object  of  desire. 
They  suffer  no  pangs  arising  from  women^ 
They  do  not  possess  woricUy  wealth  and 
they  are  free  from  guile* 


VANA  PARVA. 


37S 


21.  They  do  not  live  on  oblations  or  on 
ambrosia.  They  possess  such  celestial 
forms  that  they  cannot  be  perceived  by  the 
senses. 

22.  Those  everlasting  gods  of  the  gods 
do  not  desire  happiness  for  happiness' 
Sake,  nor  do  they  undergo  any  change  at 
the  change  of  a  Kalpa, 

23.  Old  age,  death  they  have  none  ;  for 
them  there  is  neither  ecstacy,  nor  joy  nor 
happiness.  They  have  neither  happiness 
nor  misery, — O  Rishi,  anger  and  aversion 
they  have  none. 

24.  O  Mudgala,  their  supreme  state  is 
coveted  even  by  the  celestials.  Tho  great 
emancipation,  which  is  very  difficult  to 
attain,  can  never  be  acquired  by  people 
subject  to  desire. 

25.  The  number  of  these  gods  is  thirty- 
three.  To  their  rigeon  go  wise  men  after 
having  observed  excellent  vows  or  bestowed 
gifts  according  to  the  ordinance. 

26 — 27.  You  have  easily  acquired  that 
success  by  your  charities,  your  effulgence 
is  displayed  by  virtue  of  your  asceticism. 
(Now)  enjoy  that  condition  which  is  ob- 
tained by  your  meritorious  acts.  Such,  O 
Brahmana,  is  bliss  of  heaven  containing 
many  worlds.  Thus  have  I  described  to 
yoa  the  blessing  of  the  celestial,  rigeon. 
Now  hear  some  of  its  disadvantages. 

28 — 29.  O  Mudeala,  in  the  celestial 
rigeon  a  person,  while  enjoying  the  fruits 
01  acts  he  had  already  performed,  cannot 
perform  any  other  new  acts.  He  must  enjoy 
the  fruits  of  the  former  life  till  they  are 
completely  exhausted  and  besides  he  is 
liable  to  fall  after  he  has  entirely  exhausted 
his  merit, — these  are  in  my  opinion  the  dis- 
advantages of  heaven.  The  fall  of  persons 
whose  minds  have  been  once  steeped  in  hap- 
piness must  be  called  a  great  draw  back  (pi 
neaven) 

30.  The  discontent  and  regret  that  must 
follow  one's  stay  in  an  inferior  place  after 
^e  has  enjoyed  more  auspicious  and  efful- 
gent rigeonsmust  be  very  difficult  to  bear. 

3I/  The  consciousness  of  those  about  to 
fall  is  stupificd  and  it  is  also  agitated  by 
emotions.  As  the  garlands  of  those  about 
*o  fall  fade  away,  fear  possesses  their  hearts. 

32.  O  Mudgala,  these  are  the  great 
draw  backs  that  exist  even  in  the  rigeon  of 
Brahma.  In  the  celestial  rigeon  the  virtues, 
of  men  who  have  performed  righteous  acts, 
are  countless. 

33»  O  Rishi,  this  is  another  of  the  attri- 
bute of  the  fallen  that  by  reason  of  their 
•merits,  they  take  birth  among  men. 

34—35.  O  Rishi,  then  they  obtain  high 
fortune  and  happiness.      If   one    however 


cannot  acquire  knowledge,  he '  takes  an 
inferior  birth.  The  fruits  of  acts  performed 
in  this  world  are  reaped  in  the  next.  O 
Brahmana,  this  worid  has  betn  declared  to 
be  one  of  acts. 

36.  O  Mudgala,  thus  have  I, as  asked  by 
you,  described  all  to  you.  Now,  O  virtuous 
Rishi,  with  your  favour,  we  shall^  easily  go 
with  speed. 

Vyasa  said  :— 

37.  Having  heard  those  words,  Mudgala 
reflected  in  his  mind.  Having  reflected 
that  foremost  of  Rishis  thus  spoke  to  the 
celestial  Messenger 

38.  "O  celestial  messesnger,  I  bow  te 
you.  O  sir,  go  back  in  peace.  I  have 
nothing  to  do  with  either  happiness  or 
heaven  with  such  draw-backs. 

39.  Men  who  enjoy  heaven  suffer  great 
misery  and  extreme  regret  in  this  world. 
Therefore  I  do  not  desire  (to  go  to)  heaven. 

40.  I  seek  that  unfailing  rigeon,  going 
where  people  have  not  to  lament,  or  to  be 
pained  or  to  be  agitated. 

41.  You  have  described  to  me  the  great 
draw  backs  of  the  celestial  region,  ^fow 
describe  to  me  a  region  which  b  free  from 
fauU. 


The  Celestial  Messenger  said  :— 

42.  Above  the  abode  of  Brahma  there 
IS  the  supreme  seat  of  Vishnu  which  is  pure, 
eternal,  and  effulgent.  It  is  known  by  the 
name  of  Parabranma, 

4^.  O  Brahmana,  persons  who  are 
addicted  to  sensual  objects  or  those  who  are 
subject  to  arrogance,  coveteousness,  igno« 
ranee,  anger  and  envy,  cannot  go  to  that 
place. 

44,  Those  men  who  are  free  from  con- 
flicting emotions  and  thoss  that  have  res- 
trained their  senses  and  those  that  are  given 
to  contemplation  and  Ko^a  can  go  there. 

45.  O  Mudgala,  thus  have  I  told  you  all 
that  you  asked  me.  O  pious  one,  now 
without  any  further  delay  kindly  come 
with  me. 

Vyasa  said  :— 

50.  Hearing  those  words  that  virtuous 
Rishi,  leading  uncha  mode  of  life,  assumed 
perfect  contentment. 

51.  Then  praise  and  blame  became 
equal  to  him.  A  brick,  a  stone  and  a  piece 
of  gold  all  became  the  same  to  him.  By 
puFe  ynana  Yoga^he.  always  became  engag- 
ed in  meditation, 

* 

52.  Having  acquired  power  by  means 
of     knowledge.      He    acquired     excellent 


376 


MAHA«liAI^ATA. 


vittdertlandif^,  4ind  obta'med  that  supreao.e 
state. of  <eina{tcipat ion  which  is  eternal. 

53.  Therefore,  O  son  of  Kunti,  you 
ought  not  to  grieve.  You  have  been  de- 
prived of  a  great  kingdom,  but  you  will 
negatn  it  by  your  asceticism. 

54.  Misery  after  happiness,and  happiness 
after -misery  revolve'by  turns  round  a  man 
like  a  wheel  round  its  axile. 

55.  O  undeterioratingly  :powerful  one, 
after  the  thirteenth  year  has  passed  away, 
you  will  get  back  the  kingdom  of  your  father 
and  grandfather. 

Vaishampayana  said  :— 

56.  .Having  said  this  to  the  Pandava, 
the  revered  Vyasa  went  back  to  his  hermi- 
tagefor  performing  .asceticism. 

Thus  ends  the  tvio  hundred  and  sixtieth 
tfiapter,  \eolhquy  between  Mudgada  and 
the  celestial  tnessenger  in  ,tf^e  Vrihi- 
DrouHikaqf^he  Vana  Parva. 


*  1 1  'I 


.CHrA.PT.Eil.CC,L?CI. 
.(DRAyBAPI  HARA^A  PARVA)- 

Jaoamejaya  said  :— 

1—3.  tW&itc 'thedOgfh-ifickiled  rPaodavjis 
mMX&  Uvwg  ,in  j^he  •  forest,  ^del^ghled  Avith 
fcbeplea?ftnt^<MVV;ersation,they  held. with  the 
iiiphis«aftdei?g^€jd  in  4istributmg  the  food, 
they  obtained  from  the  sun,.^iui  ,various 
kinds  of  venison  to  Brahman^s  ai\d  others 
that  came  to  Ihem  for  .fool  till  Xhe  hour 
6rKr'ishna*s  meal.  how'O  great  Rishi,  did 
Puryodhaiia  and  the  other  wicked  and  sin- 
ful sons  -of 'Dhritarashtra,  guided  by  the 
counsels  of  Dushasana,  Kama,  and  Sakuni, 
dealwhhithemi?'  Itask.you,  O  reverend 
OQC,  O  .VaislMMiipayana,  •teill  me  all 
Ihts. 

!Viai8k«iapa;aaia^Aaid  :r- 

•Hearing  -that  they  (the  -iPawdavas) 
are  '  livng  in  iHe  f«pcst  »s  if  in  a 
city, 

6.  O  great  king  DAiryodhana  .with 
Kama,  Dusbash^na  and  others  longed  to<io 
^hem  harm. 

7—8.  When  those  j^lcked  .men  .wei:c 
concerting  vai^ious  evil  designs,  the.  virtuous 
arid  the,  celebrated  ascett<?Purva$a,  wander- 
ing about  at  will,  came  to  the  tity  «of 
Ihe  Kurus  with  .ten  ^hp^sand  /disci- 
pies.  ^Seeing  the  grcattly  wratt^til  -Rishi 
arrived, 

••ch^n.  ^fHie^^aAdsofte-iPiiryodbana^ind 
i4iii^Mlken;MnilponedMm  wth»gcipatJbumi- 


Mty,  ^elf-^ab^e  and  j^(^i)tlenes9.  Hiin# 
self  he  waited  upon  the  K^hi  as  a  nientaL 
Tlie  illustrious  Kishi  remaiped  there  for  a 
few  days  and  king  Duryodhana,  fearing  his 
curse,  served  him  diligently  day  anti 
night. 

12.  Sometime  ^ying  "O  .ruler. qf  men 
I  am  hungry,  give  me  food  without  4elay»" 
he  would  go  to  bathe  but  would  return  after 
a  I  )ng  time  and  say,  **I  shall  not  eat  any- 
thing today,  I  have  no  appetite."  So  spy- 
ing he  would  disappear. 

13 — 15.  Sometimes  suddenly  comingi 
he  would  say  "fee^  us  soon.'  At  other 
times,  being  bent  on  mischief,  he  would 
awake  at  midnight  and  havios'  ordered  his 
food  to  be  prepared,  he  would  not  eat  it 
at  all.  When  the  ^Rishi  found  that  king 
Duryodhana  was  not  enraged  or  annoyed, 
he  became  .gracious  towiar^  him.  O  des- 
cendant of  Bhar^ta,  then  the  wrothful 
Durvasa  thus  spoke  to  him,  '*I  am  capable 
of  giving  boons/' 

Durvasa  ^aid  :— 

16.  YoM.may  ask  from  me  whatever  joja 
desire  to  ,pt?s;s6ss.  ,Pe  ble^^ed.  ,1  ^ 
pleased,  with  ^u,  y^i  m^y  obtain,  fri^n  me 
anyt^>ing  that  is,  not  opposed  io  religion. 

yAishal^paya^a  i^aift  2— 

17.  Having  heard  those  wortls  of  thp 
J>igh-souled  a^(:etic,  .D^ryocjJ^iana  ..beca^me 
^pireoi.witha  new  life. 

1%,  It  had^  been  settled  behiueen  th^ 
wicked  wretch  and  Karaa  and  PuslmH^^A 
as  .to,  the  boon :  be  would  ask,  if .  the ;  Rishv  be 
so  pleased  as  to  agree  to  bestow  one. 

19.  With  great  joy  the  king  (Duryo- 
dhana) asked  for  the  following  .  boon,  "O 
Brahman,  as  you  have  been  my  guest  tor 
some  time, 

20—21.  So  you  become  the  guest  ol 
Y«d^i*^thira.who  is  accomplished  ai>d  who  is 
well-behaved  ;  he  is  the  ^reat.  king,  the  best 
and  the.  eldest  of  our  family,  that  virtuous- 
minded  one  is  now  living  In  the  forest  sur- 
rounded by  his  brother^.  When  that  illus- 
triovis  princess,  that  -delicate  lady, 

.  ?2.  That  excellent  lady  (Draupadi)  after 
liayii3igied;he  Brahmanas  and  regaled  w' 
husbands  and  also  eating  herseff,  will  be 
comfortably  seated  for  rest 

j^3.  Tiifen,.at  that  time  you  .should  onpe 
tto  there  asi  you  have  favoured  ,  mc  (by  com« 
ing  here).  He  (feishi)  replied,  to  the  Rishi, 
V'i  shall  do  it  for  your  satisfaction/' 


24.-^25.    fHaviagiMwd    this,  that  _ 
Brabmana   .w^nt  .ia.  the  ..way     lie.^a9ic* 


VANA   PARVA. 


377 


by  the  hand  he  expressed  his  great  delight. 
Kama  also  widi  great  joy  thus  spoke  to  the 
king  (Duryodliana) 

Kama  said:— 

26.-27.  By  singular  good  luck,  you 
have  fared  well  andattainecf  to  the  fulfilment  ' 
of  your  desire.  By  good  luck  your  enemies 
have  been  plunged  into  tlie  sea  of  misery 
which  is  ditficuli  to  cross.  The  Pandavas  are 
now  exfK)sed  to  the  fire  of  Durvasa's  anger. 
Through  their  own  fault  they  have  fallen 
into  an  abyss  of  darkness. 

28.  O  king,  thus  expressing  their  great 
delight,  Duryodliana  and  others,  ever  bent 
on  mischief,  cheerfully  went  to  their  respec- 
tive houses.  • 

Thus  ends  the  two  ^hundred  and  sixty 
first  chapter,  history  of  Darvasa  in  the 
Draupadi  harana  of  the  Vana  Purva. 


CHAPTE    CCLXII. 

(DRAUPADIHAR.\NA   PARVA)— 

Continued* 

Vaisliampay ana  said  :— 

I . — 2.  Thereupon  one  day,,  knowing  that 
the  Pandavas  had  been  comfortably  seated 
and  Krishna  was  taking  her  rest  after  meal 
tlie  ascetic  entered  the  forest  surrounded  by 
ten  thousand  disciples.  BehoMiRg  that 
guest  arrive  there  the  king  Yudhishthira, 

3.  Graceful  and  honest,  proceeded  with 
ius  brothers.  Joining  his  hands  and  making 
him  sit  on  an  excellent  seat 

4.  And  adoring  htm  duly  he  treated  him 
with  hospitality.  He  said  : — ''come  back 
SiMu,  O  vejierable  sir,  after  performing  your 
ablutions  and  reciting  your  prayers." 

5.  That  in)v>cent  ascetic  went  to  bathe 
along  with  his  disciples,  thinking  **  how 
will  \\t  feed  mc  and  my  disciples  " 

6.  Those  ascetics  of  controlled  minds  went 
into  the  water,  in  the  interval^  O  ki^ig, 
Draupadi,  the  best  of  women^ 

7.  Ever  devoted  to  her  hxisband,  beg.in 
to  tliink  kow  she  could  provide  food. 
While  she  was  tJuis  tJ linking  she  could  not 
find  any  means. 

8.  She  then  thought  in  mind  of  Krishna, 
the  slayer  at  Kansa.  (She  said)  "O  Krishna, 
O  Krishna,  O  you  of  mighty  arms,  O 
eternal,  O  son  of    Devalci» 

9.  O  Vasudevn,  O  lord  of  the  universe, 
^  you  the  killer  of  the  difHculties  of  those 
^t  bow  to  you,  O  soul  of    the    universe,  O 


creator  of  the  universe,  O  destroyer,  O  lord^ 
O  inexhaustible, 

to.  Oh  the  protector  of  the  afflictecft 
O  the  savKMir  of  kine  and  subjects,  O  the 
highest  of  the  high,  O  the  source  of  the 
ment;d  perceptions  such  as  faculties  of 
knowledge  and  moral  sense,  I    bow  to  you. 

11.  O  worshipful  one,  O  endless  giver  of 
boons,  you  are  the  refuge  of  the  helpless  ; 
You  are  the  ancient  Purusha,  the  vital  breatli, 
beyond  the  perception  of  mental  faculties  ; 

12.  Oh  the  lord  of  all,  the  most  excellent 
lord,  I  seek  your  refuge ;  O  lord,  O  you 
fond  of  your  votaries,  kindly  protect  me. 

13.  O  you  having  complexion  dark  as 
the  leaves  of  the  blue  lotus,  having  eyes  red 
as  the  corola  of  the  lilly,  O  you  clad  in 
yellow  raiment,  O  you  adorned  with  the 
brilliant   Kausta\'a, 

14.  You  are  the  beginning  and  tlie  end  of 
creation  ;  the  great  refuge  of  all,  you  are 
the  supreme  light  and  essence  of  the  uni- 
verse with  your  face  directed  towards  all 
directions. 

15.  They  call  you  the  supreme  germ 
a4id  tlie  depository  of  all  wealth  f  O  king  of 
gods,  being  protected  by  you  all  will  lose 
their  terrors. 

16.  You  did  save  mc  before  from  Ouslt* 
asana  in  the  assembly ;  it  behoves  you  now 
to  save  me  from  this  difficulty. 

Vaishampayana  said  :— 

17. — 19.  Then  thus  •ulogised  by  Krishna 
the  lord,  fond  of  his  votaries,  the  god  of 
gods,  the  lord  of  the  universe,  Kesava  qi 
mysterious  movements,  percieving  Draii- 
padiW  difficulty  and  leaving  Kul^hmnion 
the  bed  by  him,  came  tliere   quickly, 

19.  Thereupon  beholding  liiin  arrived 
there  Draupadi,  in  great  delight,  bowed  Co 
him  and  communicated  to  Vasudeva  the 
coming  of  the  ascetic  and  every  other  thing* 

20.  "  Thereupon  Krishna  said  to  her : — 
I  am  greatly  stricken  with  hunger  ;  soon 
feed  ine,  O  Krishna,  and  afterwards  I  shall 
do  all." 

21.  Hearing  his  words  Krishna,  nshant* 
ed,  said .  — •*  The  vessel  given  by  the  sun 
remains  full  till  i  take  my  meals. 

22.  O  lord,  I  have  taken  my  meals  add 
there  is  no  food."  Thereupon  the  lotus-eyed 
god  said  to  Krlsltna 

33.  **  This  is  not  the  time  for  joke,  O 
Krishha  ;  I  am  assailed  with  hunger  and 
fatigue  ;  soon  ^o,  fetch  tlie  vessel  and  sliow 

24.  Hiving  thus  got  persistently  the 
vessel  brought,  the  ornament  of    the    Yada 


{ 


4» 


3?8 


MAfMBAHRATA. 


race,    Kesbava,    saw   a  particle  of  rice  and 
Tegetable  sticking  at  a  comer. 

25.  Eating  it  op  he  said  to  her  *'  May 
the  lord  Han,  the  soul  of  the  universe,  be 
pleased  with  it  and  may  the  God  who  par- 
takes at  sacriBces  be  satiated  with  it." 

26.  Then  the  long-anned  Krishna,  the 
destroyer  of  miseries  said  to  Sahadeva, 
"soon  bring  the  ascetics  here  and  feed 
Ihem/' 

27.  O  foremost  of  kinjars,  thereupon  the 
mighty,  illustrious  Sahaveda  soon  went  to 
invite  them  to  repast. 

28.  The  ascetic  Durvasha  and  others, 
who  had  gone  to  the  nearest  river  of  cool  and 
transparent  water  to  bathe,  all  having 
plunged  into  the  river,  were  rubbing  their 
persons. 

29.  And  they  were  all  feeling  tfieir 
stomachs-  to  be  full.  Coming  out  of  the 
water  they  began  to  eye  each  other. 

30.  Then  turning  their  faces  towards 
Durvasha  they  all  said  : — "Having  asked 
the  king  to  get  our  meals    ready    we  have 

•  come  here  to  bathe. 

31.  Our  stomachs  have  been  filled  to  the 
-throat ;    how    can   we  eat  any  fhingnow,  O 

Brahmana  Rishi  7    The  food  has  been  use- 
Jessly    prepared  for   us,    what  shall  we  do 
now?" 

Dnrvasha  said  :— 

32.  By  uselessly  making  him  prepare 
our  food  we  have  done  a  great  wrong  to 
that  royal  sage.  Will  not  the  Pandavas  dis- 
troy  us  by  looking  down  upon  us  with  ang- 
ry eyes  ? 

33.  I  know,  the  royal  sage  is  endued 
with  great  ascetic  power  ;  O  ye  Btpras, 
1  am  afraid  of  those  man  who  are  devoted 
to  Hari*s  feet. 

34.  All  those  Pandavas  are  high-souled, 
pious,  heroic,  learned,  observant  of  vows 
and  of  devout  penances. 

35.  They  always  observe  the  rules  of 
ffood  condut  and  are  devoted  to  Vasudeva  ; 
if  angry,  they  can  consume  us  with  their 
anger  as  fire  does  a  bale  of  cotton.  So  O 
disciples,  you  all  run  away  quickly  without 
seeing  them. 

Vaiahampnyana  said  :— 

36.  Being  thus  addressed  by  their  asce- 
tic preceptor,  all  those  Bramhanas,  greativ 
afraid  ot  the  Pandavas,  fled  away  in  all 
directkms. 

37.  Not  beholding  those  best  ascetics  in 
the  cdestial  river  Salmdeva  searched  thero 
Yvere,  there  and  at  all  tne  landing  places. 


38.  Then  learning  from  the  other  asce- 
tics there  that  they  had  all  fled  awayhe 
came  and  communicated  the  news  to  xu- 
dhishthira. 

39.  Thereupon  all  the  self-con  trolled 
Pandavas,  awaiting  their  arrival,  remained 
in  expectation  for  some  time. 

TadhiBthira  said  :— 

40.  **  Coming  in  the  dead  of  night  the 
ascetics  will  impo<;e  on  us ;  Oh,  how  can 
we  escape  from  this  difficulty  created  by 
destiny/ 

41.  Seeing  them  thus  stricken  with  anxie- 
ty and  breathing  lonij  deep  sighs  frequent- 
ly the  graceful  Krishna  suddenly  appeared 
before  them  and  said. 

Erishna  said  :— 

42.  O  son  of  Prftha,  knowing  your  diffi- 
culty from  the  highly  wrathful  Rishi  and  im- 
plored by  Draupadi  I  soon  canie  here. 

43.  Now  you  have  not    the    least    lea 
from    the  ascetic   Durvasha ;  afraid  ol  yoor 
ascetic  powers,  he  has  already  fled  away. 

44.  Those  who  always  abide  by  virtue 
never  suffer.  I  now  ask  your  permission 
to  return  home  ;  may  good  always  t>etlde 
you. 

Vaishampayaaa  said  :— 

45.  Hearing  Kashava's  words  the  sons 
of  Pritha  along  with  Draupadi  became 
easy  in  mind  and  relieved  from  anxiety  they 
said  :— 

46.  "O  lord,  O  Govinda,  as  persons 
drowning  m  the  vast  deep,  reach  sAnn  by 
means  o(  a  boat,  so  have  we,  by  your  pro- 
tection, overcome  this  great  diflfeulty. 

47.  Now  go  in  peace  ;  may  good  betide 
you.  *'  Thus  commanded  he  repairrd  to 
his  own  city  and  the  Pandavas  too,  O  great 
king,  O  k>rd,  along  with  Draupadi, 

48.  Delightedly  spent  their  days  wander- 
ing from  forest  to  forest.  O  king,  I  have 
thus,  as  asked  by  you,  recounted  the  story. 

40.  It  was  in  this  way  the  evil  desires, 
of  the  wkked  sons  of  Dhritarastra  about 
the  Pandavas  in  the  forest,  were  baffled* 

Thus  ends  the  two  hundred  and sixiy  second 
Chaapier,  the  story  of  Durvasha f  in  Dram' 
padiHarana  Parvaqfthe  Vana  Parveu 


VANA   PAKVA 


379 


CHAPTER    CCLXni.- 

(DRAUPADI  HARANA    PARVA)— 

CanttHued* 

Vaishampayana  said  :— 

1.  Those  mighty  car- warriors,  (he  fore- 
most of  the  Bnarata  race,  wandering  like 
immortals  in  the  forest  of  Kam3^a  aboun- 
ding in  many  deer,  were  pleased. 

2.  Beholding  various  wild  tracts  of  coun- 
try on  aU  sides,  the  woodland  decorated 
with  the  beautiful,  blossming  season  flowers, 

3.  Those  Indra-like  Panda vas,  fond  of 
hunting  and  subduers  of  their  enemies, 
lived  there  for  some  time  wandering  in  that 
huge  forest. 

4.  One  day  those  men,  those  repressers 
of  their  enemies,  wandered  about  on  all 
sides,  in  search  of  game  for  feeding  the 
Bramhanas  who  were  with  them, 

5.  Leavin|f  Draupadi  alone  in  the  her- 
mitage with  the  permission  of  Trinavindu, 
the  great  ascetic  off  burning  asceticism  and 
their  priest  Ohouma. 

6.  At  liiat  time  the  illustrious  king  of 
Sindhu,  the  son  of  Vriddhakshatra  was,  for 
marriage,  going  to  the  territory  of  Salwa. 

7.  Dressed  in  his  best  royal  robe  and 
.accom  pained  by  many  princes  he  halted  at 
the  forest  of  Kamyaka. 

8.  In  that  solitary  place  he  found  the 
handshnte  Draupadi,  the  beloved  and  the 
illustrious  wife  of  the  Pan  da  vas,  standing  at 
the  threshold  of  the  hermitage. 

9.  She  appeared  in  her  form  having  the 
most  ejicetlent  beauty,  shedding  lustre  on 
woodland  like  lightning  illuminating  masses 
of  dark  clouds. 

19.  (Thinking)  : — "Is  slie  an  Apsara  or 
the  daughter  of  a  god  or  a  celestial  phan* 
torn,''  they  all  with  joined  hands,  stood 
grazing  on  the  perfect  and  fautless  beauty  of 
of  her  person. 

11.  Seeing  that  lady  of  faultless  feauture, 
Jayadhratha,  the  king  of  Sindhu,  the  son 
of  Vriddhakshatra,  was  possessed  by  evil 
intention. 

12.  Possessed  by  desire  he  said  to  the 
prince  named  Kotikashwa  : — '*Who  is  this 
lady  of  fautless  feature  ?  Is  she  a  human 
being? 

13.  I  do  not  desire  to  marry  if  1  can  se- 
cure this  exquisitely  beautiful  lady.  Taking 
her  with  me  1  sltall  go  back  to  my  house. 

14.  O  gentle  sir,  go  and  enquire  who 
she  is  and  whence  she  has  come  and  why  she, 
of  fine  eye-brows,  has  comc  to  (hU  forf  St 
full  of  thornsa 


I5«    Will  this  most^excellent  beauty  of 
^^he  world,  this  slender-walsted  lady,  having 
beautiful  teeth  and  large  eyes,  accept  rn%fks 
her  lord  T 

16.  I  shall  certainly  consider  myself 
successful  if  I  can  obtain  this  best  of  females. 
Go  Kotika  and  learn  who  her  husband  is." 

17.  Hearing  this    Kotikashwa,   wearing 
a   Kuhdala,  jumped  out  of    the   car    and 
approached  her  as  a  jackal  comes  near  aV 
tigress  and  spoke  to  her. 

Thus  ends  the  two  hundred  and  sixty " 
third  chapter,  the  coming  of  yayadhrtha,  ^ 
in    the    braupadi    Harana    Parva  of  the  ^ 
Vana  Parva, 


CHAPTER     CCLXI  V. 

(DRAUPADI  HARANA  PARVA)- 

Continued, 


Kotikashwa  said  :— 

1.  O  fair  one,  who  are  you  that  stand 
alone  leaning  on  a  branch  of  the  Kadamba 
tree  at  this  hermitage  and  looking  majestic 
like  flame  of  fire  burning  at  night  and 
fanned  by  the  wind  ? 

2.  You  are  endued  with  great  beauty ; 
do  you  not  feel  any  fear  in  this  forest  ?  Are 
you  a  goddess,  or  a  Yakshi,  or  a  Danavi, 
or  the  beautiful  wife  of  a  Daitya  ? 

3.  Or  a  daughter  of  the  king  of  serpants» 
or  the  wi'e  of  a  night  ranger,  or  the  wife  of 
Varuna,  or  of  Yama,  or  of  Soma,  or  of 
Kuvera  who  assuming  a  human  form  are 
wandering  in  this  forest  7 

4.  Or  have  you  come  from  the  palace 
<  f  Dhatri  or  Vidhatri  or  of  Sabitri  or  of 
Vibhu  or  of  Sakra  7  You  do  not  ask  us  who 
we  are,  nor  do  we  know  who  is  your  lord. 

5.  Increasing  your  respect  we  do  a«k 
you,  O  gentle  lady,  who  is  your  heroic 
father,  lell  us  the  names  of  your  husband, 
relatives,  your  race  and  what  you  do  here. 

6.  I  am  the  son  of  the  king  Suratha, 
whom  the  people  know  as  Kotikashwa. 
That  man  who  sits  on  the  golden  car, 
like  sacrificial  fire  on   the  altar, 

7.  Is  the  king  of  Trigarta  having  eyes 
like  lotus  petals ;  that  hero  is  known  by  the 
name  of  Rshemankara  ;  behind  him  Is  the 
great  bowman,  the  famous  son  of  the  king 
of  Kulinda. 

8.  That  one  of  larsre  eyes,  adorned  y^hh 
blazing  garlands,  who  alr.iys  lives  on 
mountain,  is  gazing  on  you.  That  dark  aod 
handsome  young  man  who  is  standing  at 
the  brink  gi  ibe  taok 


38o 


MAIIABflAI^Atli 


Qrf  Is  llie  son  of  the  Iksliwaku  king^ 
Siivala  ;  lie  is  the  sla3'er  of  his  enemies,  (J 
beavtifullady.  H  you  h;*ve  ever  hea-d  of 
the  name  Jayadhratlia,  the  king  of  Sauviras, 
he  is  there  ai  the  head  of  six  thousand  cars, 
with  horses  and  elephants  and  followed  by 
twelve  Sauvira  princes  carrying  his  pennons, 
namely  Angaraka,  Kunjara,  Guptaka,  Fra- 
bhankara,  Bhramara,  Ravi,  Sura,  Pralapa 
and  Kuhana,  all  riding  on  cars  dr^wn  by 
chesnut  steeds  and  looking  like  the  fire  en  the 
sacrificial  altar.  The  brothers  of  the  king 
namely  the  mighty  Valahaka,  Amka,  Vida- 
rana  and  others  also  constitute  his  following. 

13.  These  might)',  youthful  and  leading 
heroes  of  Sauvira  race  are  following  the  king. 
He  is  journeying  in  the  company  of  tliese 
friends  of  his,  like  Indra  surrounded  by 
Maruts. 

24.  O  3*ou  having  fine  hair,  telT  us,  who 
do  not  know  whose  wife  and  whose  daugliter 
you  are. 

Thus  ends  the  two  hundred  and  sixty 
fourth  chapter,  the  questions  of  Koii' 
kashioa^  in  Draupadi  ffarana  of  the  Van  a 
Parva, 


signed  'four    quarters,    have    gone    out  on 
hunting. 

7.  The  king  has  gone  to  the  east,  Bhima* 
sena  towards  the  soutli,  Arjunato  the  wes* 
and  the  twin  brothejs  towards  the  nonlr 
Me-lhinks,  the  lime  of  the  arrival  of  those 
leading  car-warriors,  hascon^e. 

8.  Do  you  get  down  and  dismiss  your 
carriages  so  that  ye  m-iy  go  after  receiving 
a  befiiiing  welcome  from  them.  Tlie  high- 
souled  son  of  Dharma  is  fond  of  guests  and 
will,  in  sooth,  be  glad  to  see  you. 

9.  Having  thus  addressed  S^iivj-a's  son, 
the  daughter  of  Draupadi,  with  a  face  l>eau- 
tiful  as  the  moon,  remembering  well  the 
hospitable  tendency  of  her  husband,  entered 
her  spacious  cottage. 

Thus  ends   the   t*xo   hundrtd    and    sixfv 

fifth    chapter,  the  'words  of   DruMpadi,  in 

th'aupadi  Harana  Parva  of  the  Vana  Parva, 


CHAPTER    CCLXV. 

(DRAUPADI  HARANA   PARVA) 

^^Cotinued» 

Vaisliainpajana  said  :-- 

\.  Being  thus  accosted  that  foremost  of 
Sivf*s  race,  the  princess  Draupadi,  looking 
gently,  leaving  oif  the  Kadanwa  branch  and 
arranging  her  silken  raiaient«  said. 

2.  "I  know  it,  O  prince,  that  it  is  not  pro- 
per for  me  to  address  you  thus;  there  is  no 
other  man  or  woman  who  can  speak  with 
ydu. 

3,  !  am  alone  lipre  Just  now  so  I  shotild 
speak;  know,  O  gentle  sir,  being  alone  in  this 
forest,  I  should  not  speak  to  you,  remember- 
ing the  practice  of  our  sex. 

4«  I  Iwve  learnt  you  to  be  the  son  of 
Suratli^  whom  people  know  as  Kotikaswa  t 
so  O  Saivya,  1  sltall  tell  you  of  my  rdations 
and  illitstr^us  race. 

5.  1  am  the  daughter  of  the  King, 
Drupad^,  O  Saivya,  people  know  me  as 
Krishrra;  \  have  elected  five  men  as  my 
husbands  of  wliom  you  may  have  heard 
vrhiJe  they  were  living  in  Kshandava 
Prasiha* 

6.  Those  foremost  of  men,  Yudhisthira, 
Bhimasena,  Arjuna  and  the  two  sons  of 
Ibfadiij    \9si\w\g  ma  htre,  and    having  as- 


CHAPTER  CCLXVI. 

(DRAUPADI    HARANA    PARVA). 
— Continued. 

Vaishampayana  said:— 

1.  O  descendant  of  Bharata,  when  all 
those  princes  were  sealed  at  rest,  he  related 
to  them  the  conversation  that  he  had  with 
Krishna. 

2.  Hearing  the  words  of  Kotikashwa^ 
the  Sauvira  hero  said  to  Saivya  : — "Hearing 
her  words  iny  mind  has  been  uiclined  towards 
her. 

3-— 4-  ^^^u'  have  you  come  un^uccs5ful 
from  that  best  of  females  ;  having  once  setrn 
this  lady  other  women  appear  to  me  as  so 
many  monkeys.  O  miglity-armed  heroe,  I 
tell  you  the  truth.  From  the  verj'  momcrnt 
I  saw  her  my  mind  has  been  entirely  capti- 
vated by  her. 

5.  Tdl  me,  O  SaivA-a,  if  that  exceHent 
lady  is  a  human  being.'' 

Kotika  said  :— 

She  is  the  illustrious  princess,  Krishna 
Draupadi. 

6.  She  fs  the  recognised  queen  of  the 
five  sons  of  Pandu  and^hat  chaste  damsel  is 
higliiy  regarded  and  k>ved  by  all  the  Partlias. 

7'— 9'  Taking  her  with  you,  O  Sauvira^ 
proceed  towards  Sauvira. 

Vaishanjipayana  said:— 

Being  thus  addressed  the  evil-minded 
Jayadhralha,  the   king  of   Sindhu,  Sauvka 


VANA    PARVA 


381 


«Tid  oilier  "c6unlries  said  :— "1  wisH  lo  see 
Draiipadi."  Like  a  wolf  entering  the  den  of 
lion,  he  with  six  followers  entered  the  holy 
fiermtiage  and  said  to  Krishna  ? — "Arc  you 
well,  O  excellenl  lady  ?  Are  your  husbands 
well  7 

10.  Are  they  a^l  well  wliose  prosperity 
3'ou  seek  ?" 

Dranpadi  said  :— 

Is  it  all  well  with  your  kingdom,  countries, 
treasury'  and  army  ? 

11.  Are  you,  as  sole  ruler,  governing 
jijstly  the  prosperous  countries  of  Sauvira, 
Sivi,  Sindhu  and  otliers,  that  you  have 
brought  under  your  sway  ? 

12.  Kunli's  son  Yudhisthirn,  of  the  Knru 
race,  his  brothers,  nnself,  and  all  of  whom 
you  have  enquired  are  well  ? 

13.  O  prince,  accept  this  w  iter  to  v.ash 
your  feet  and  seat.  I  offer  you  fifty  animals 
lor  the  breakfast  of  your  fujlowers, 

M-— 15-  Kunti's  son  Yudhislhira  wil^ 
offer  you  procine  deer,  the  Nankti  deer,  docs- 
antelopes,  Saravas,  rabbits,  Ruru  deer, 
bears,  Samvara  deer,  gayals,  and  many 
other  animals,  besides  wild  boars  and  buffa- 
loes and  other  animals  of  the  quadruped 
tribe.  *^ 

Jayadhratha  said  ;— 

16^  "All  well  with  me^  by  offering  us 
brcakfnst  you  have  already  done  it.  Come 
ride  my  chariot  and  be  completely  happy. 

17.  It  does  not  behove  )ou  to  regard 
the  wretched  sons  of  Pritha  who  are  living 
in  the  forest,  whose  prowess  has  been  spoil- 
ed, whose  kingdom  has  been  taken  away 
and  whose  prospcriiy  is  gone. 

i'8.  A  woman  of  your  good  sense  does 
«ot  de%ote  herself  to  a  poor  husband.  She 
should  follow  her  husband  in  prosperity  and 
relinquish  him  when  he  is  in  adversity. 

19.  The    sons    of    P,indu   have  for  ever 
fallen  from  their  high  dignity   and  have  lost 
their    kingdom  ?    you    should  not  therefore 
out  of  regard,  participate  in  their  miseries.  ' 

20.  O  you  of  beautiful  hips,  renouncing 
them,  be  happy  by  becoming  my  wife  and 
share  with  me  the  kingdoms  of  Sindhu  and 
Sauvira." 

•  21.  Being  thus  addressed  by  the  king 
of  Sindhu  with  those  heart-rending  words, 
Krishna  went  away  from  that  place  with 
a  frowning  face. 

22.  Disregard)ng  his  words  and  remon- 
strating with  him  that  youthful  Krishna 
said  to  the  king  of  Saindhava:— "Do  not 
^pcak  this  again.    Are  you  not  ashraed  ?" 


23.  Then  expecting  the  return  of  her 
husbands  that  lady  of  irreprochable  char- 
acter,  began  to  beguile  him  completely  with 
mtricate  words. 

T/ius  ends  the  two  hundred  and  sixty 
sixth  chapter,  the  conversation  between 
Dranpadi  and  Jayadhratha,  in  Dranpadi 
Harana  Parva  of    Vana  Parva, 


CHAPTER     CCLXVII. 

(DRAUPADI    HARANA    PARVA.) 
— Continued, 

Vaishampayana  said  :— 

1.     Having  her  naturally    handsome  face 

suffused    with     crimson    arising    from    ire, 

with  eyes  inflamed  and    eye  brows  bent    in 

i  anger    the    daughter    of  Drupada,  remons- 

i  Ira  led  with  the  king  of  Sauviras    and  again 

said;  — 

20.  O  fool,  are  you  not  ashamed  to  use 
such  insulting  words  to  those  illustrious  and 
dreadful  heroes,  each  l.ke  Indra  himself, 
who  all  abide  by  their  duties  and  never 
wave  in  fight  even  with  hosts  of  Yakshas 
and  Raksh.isas. 

3-  O  Sauvira,  (the  wise)  never  speak 
ill  of  learned  persons  c/irrying  on  devout 
penances,  no  matter  whether  they  live  in 
forest  or  houses  ;  it  is  only  the  mean  like 
dugs  who  speak  so. 

4*  Me-ihinks,  there  is  none  in  this  as- 
semblage* of  KshasCrvas  who  c?in  hold  you 
by  hand  to  save  from  falling  into  th^ 
pit  you    have  dug    under  your  feet. 

5.  Expecting  io  defeat  the  pious  Yudhis- 
thira,  you  realJv  hope  to  separate,  with  a 
stick  in  hand,  the  leader  of  elephants,  huge 
as  a  mountain  peak,  with  temporal  juic^ 
trickling  down  from  its  rent  temple, 
from  a  herd  ranging  in  the  Himalayan 
valleys. 

6.  Out  of  childishness,  you  arc  arousing 
a  sleeping  lion  to  pluck  the  hair  from  off 
his  face.  Vou  sliall  however  have  to  run 
away  when  you  shall  see  the  enraged 
Bhimasena. 

7.  Your  attempt  at  an  cncourter  'with 
the  dreadful  Jishnu  is  like  arousing  a 
powerful,  dreadful,  full  grown  and 
furious  lion  asleep  in  a  mountain 
cave 

8.  Tfie  combat  that  you  wish  to  have 
with  those  two  youthful  younger  Pandavas 
is  like  the  act  of  a  fool  of  wantonly  tram- 
pling on  the  tails  of  two  venomous  black 
cobras  with  bifurcated  tongues. 


38i 


MAIIABHARATA. 


9.  As  the  bamboo,  the  reed  and  the 
plantain  bear  fruit  only  to  die,  and  not  to 
grow  in  size,  as  a  crab  condeves  only  to 
perish  so  you  will  by  laying  your  hands  on  me 
who  am  protected  by  these  powerful  heroes. 

Jayadhratha  said : 

10.  1  know  all  this,  O  Krishna,  as  also 
how  those  princes  are.  You  sliall  not  be 
able  to  frighten  me  now  with  these  threats. 

11.  We  too,  O  Krishna,  are  born  in  the 
seventeen  races  and  are  endowed  with  six 
royal  qualities.  We  consider,  O  Draupadi, 
Pandavas  as  inferior  men. 

12.  Therefore  soon  ride  this  elephant 
or  car  for  you  cannot  dissuade  us  with  mere 
words ;  speaking  less  boastfully  better  seek 
the  mercy  of  the  king  of  Sauviras. 

Draupadi  said  :— 

13.  Although  so  powerful,  why  I  am 
taken  by  the  king  of  bauvira  to  be  so  power- 
less ?  I  cannot  lor  fear  of  violence  do  mean 
act  myself  befare   that  king. 

14.  Even  Indra  himself  cannot  abduct 
her  for  whose  protection  Krishna  and 
Arjuna,  riding  in  the  same  chariot,  would 
follow  ;  what  to  speak  of  any  other  weak 
human  beings  ? 

15.  When  Arjuna,  the  slayer  of  hostile 
heroes,  riding  on  his  car,  on  my  behalf, 
shall  enter  your  ranks,  striking  terror  into 
every  heart,  he  will  destroy  everything  on 
all  sides  like  fire  consuming  a  pack  of  dry 
grass  in  summer. 

x6.  Janardana,  with  heroes  of  Andhaka 
and  Vrishni  race,  the  mighty  bow-  nen  of 
the  Kaikeya  tribe,  all  these  princes  >^iU 
follow  me  arduously. 

17.  The  dreadful  shafts  of  Dhananjaya 
shot  from  the  string  of  Gandiva  and 
propelled  by  his  arms  shoot  through 
the  air  with  great  force  and  create  a  dread- 
ful sound. 

18.  When  you  shall  see  the  collection 
of  dreadful  shafts  discharged  by  Arjuna 
from  Gandiva,  quick-coursing  and  like 
locusts  you  shall  repent  for  your  own  folly. 

19.  Think  yourself  what  will  then 
happen  when  that  heroe,  armed  with 
Gandiva  and  with  gloves  reverberating 
with  the  strokes  of  his  bow  string,  will  re- 
peatedly pierce  your  breast  with  arrows. 

20.  Beholding  Bhima  advance  towards 
you  with  mace  4n  his  hands  and  the  two 
sons  of  Madri  range  in  all  quarters  vomitt- 
ing  forth  the  venom  of  their  ire,  you  shall 
meet  with  everlasting  repentance. 

21.  As  I  have  never  proved  false  even 
in  roy  mind  to  my   worthy  husbands,  so  by 


that  merit  I  shall  see  you  to«day  vanquish- 
ed  and  dragged  by  the  sons  of  rritha. 

22.  Ruthless  as  you  are,  you  cannot 
terrify  me  by  seizing  me  violently ;  for  as 
soon  as  those  Kuru  heroes  will  see  me  they 
will  bring  me  back  to  the  Kamyaka  forest. 

Vaisbampayana  said  ^- 

23.  Thereupon  seeing  them  ready  to 
seize  her  violently  that  one  of  expansive 
eyes  remonstrated  with  him  and  said  :— 
•*  Do  hot  pUute  me  by  your  touch."  Then 
terrified  she  called  for  her  spiritual  guide 
Dhouma. 

24.  Jayadhratha  caught  hold  of  her  by 
her  upper  garment  but  she  pushed  him 
with  great  force  ;|pushed  by  her,  that  sinful 
wretcli  fell  down  on  earth  like  an  uprooted 
tree. 

25.  But  being  seized  by  him  again  with 
great  force  the  princess  sighed  again  and 
again ;  then  dragged  by  him  Krishna, 
worshipping  the  feet  of  Dhouma,  ascended 
the  car, 

Dhouma  said  :— 

26.  Without  defeating  the  mighty  car* 
warriors  she  should  not  be  taken  away  by 
you  ;  O  Jayadratha,  you  should  observe  this 
ancient  custom  of  the  Ksliatryas. 

27.  Forsooth  yoxi  shall  reap  the  fruit  of 
your  this  mean  action  when  you  shall  meet 
thf  heroic  Pandavas  with  the  pious  Yudhb* 
thira  at  their  head. 

Vaisbampayana  said  :— 

28.  Having  said  this  and  entered  into 
his  rank  of  infantry  he  followed  that  princes, 
who  was  being  carried  away. 

Thus  ends  the    two    hundred   and  sixiy* 
seventh  Chapter ^  the  taking  away  of  Dr4U» 
padit  in  Draupadi  Harana   Parva  of  iht 
Vana  Parva, 


CAAPTER    CCLXVIII. 

(DRAUPADI  HARANA   PARVA) 
— Continued. 

Vaisbampayana  said  :— 

1 .  Having  ranged  in  all  directions  and 
wandered  on  earth  separately,  those  Parthas, 
the  foremost  of  bow  men  kiUing  many  deers 
bear  and  buffaloes  met  together. 

2.  Seeing  that  huge  forest  abounding 
in  many  deer  and  wild  animals,  resonant 
with  the  shrill  cries  of  birds  and  hearing  ihfl 
yells  of  the  wild  animals,  Yudhisthira  sas^«  U> 
his  br#Uicr&, 


.VANA   PARVA. 


383 


3.  ''Those  birds  and  wild  animals  flying 
to  the  direction  lighted  up  by  the  sun  are 
emitting  discordant  cries  and  displaying 
excitement.  This  shows  that  this  mighty 
forest  has  been  invaded  by  the  enemies. 

4.  Let  us  without  delay  desist  ;  no  wore 
with  game ;  my  heart  aches  and  seems  to 
-burn  ;  clouding  the  intellect,  the  soul,  in  my 
body,  seems  to  fly  away. 

5.  Like  a  tank  freed  from  serpents  by 
Garuda,  a  pot  drained  of  its  contents  by 
thirsty  men,  a  kingdem  shorn  of  iis  king 
and  its  prosperity  tliis  forest  of  Kamyaka 
appears  to  me." 

6.  Thereupon  those  heroes  drove  towards 
their  hermitage  on  mighty  and  beautifully 
made  cars,  drawn  by  exceedingly  fleet  horses 
of  Saindhava  breed  and  possessed  of  the 
speed  of  hurrN:ane. 

7.  On  their  left  side  they  espied  a  jackal 
yelling  hideously.  Marking  it  attentively 
the  king  (Yudhisthira),  said  to  Bhima  and 
Dhananjaya. 

8.  "  This  jackal  of  inferior  breed,  snea- 
king to  our  left  side,  is  speaking  a  languap^e; 
that  clearly  sho^rs  that  violent  oppression 
has  been  commenced  by  the  sinful  Kurus 
disregarding  us. 

9.  Having  given  up  the  chase  they  in 
that  great  forest  entered  the  grove  contain- 
ing Uieir  hermitage,  and  there  they  saw 
their  beloved  one^  maid,  the  girl  Dhatre- 
yika  weeping  and  sobbing. 

10.  Then  descending  from   the  car  and 

auickly  approaching   Uhatreyika,  who  was 
len  greatly     stricken    with    grief,    Indra- 
sena,  O  king,  asked  her  (saying.) 

11.  "  Why  do  you  weep  lying  down  on 
earth  and  wny  is  your  mouth  dried  and 
jpale  ?  I  hope  the  princess  Draupadi  has 
not  been  injured  by  any  cruel  wretch. 

12 — 14.  She  is  possessed  of  incompar- 
able beauty,  large  eyes  and  is  the  second 
self  of  every  one  of  those  foremost  of  Kuru 
race.  Dharma's  son  has  grown  so  anxk>iis 
that  if  the  princess  has  entered  into  the 
earth  or  soared  into  heavens  or  has  gone  to 
the  bottom  of  the  deep,  he  and  his  brothers 
will  go  there  in  search  of  her.  Who  could 
that  tool  be  who  could  carry  away  the  price* 
less  jewel  belonging  to  the  powerful  and 
ever  victorious  sons  oif  Pandu,  those  repres* 
SOTS  of  foes,  which  is  dear  to  them  like  the 
very  life.  I  cannot  perceive  (any  one  who 
could  carry  her)  having  (such  Dowerful 
heroes)  as  ner  htisband  and  who  is  like  the 
walking  embodiment  of  the  sons  o£  Pandu. 


15.  Piercing  whose  body  to*day,  the 
(dreadful  and  sharpened  ends  of  shafts  shall 
enter  the  earth  7     Do  not  weep  for  her,  O 


timid  girl ;  know  that   Krishna  shall  come 
back  even  this  very  day. 

16.  Having  slain  all  their  enemies  the 
the  sons  of  Pritha  shall  be  united  with  Jajna- 
seni.'*  Then  rubbing  her  beautiful  face 
Dharteyika  said  to  the  charioteer  Indrasena. 

17.  **  Disregarding  the  five  Indra  like 
princess  Jayadratha  has  carried  away 
Krishna  by  force.  The  way  pursued  by  him 
still  exists  for  the  broken  brandies  of  the 
trees  have  not  yet  disappeared. 

18 — 20.  Therefore  turn  your  cars  and 
follow  her  speedily  for  tlie  princess  has  not 
gone  far  by  this  time.  Taking  your  hand- 
somely made  precious  bows  and  quivers.  O 
warriors  gifted  with  the  stren^^th  of  Indra, 
and  highly  precious  shafts,  quickly  proceed 
in  quest  of  her,  lest  overpowered  by  mean- 
ness and  violence  and  bemg  beside  herself, 
and  with  a  dried  mouth,  she  may  give  up  her 
person  to  an  unworthy  person  as  the  saivrti- 
fled  oblation  is  thrown  into  a  mass  of  ashesr 
Let  not  the  clarified  butter  be  poured  into 
an  unigniting  fire  of  paddy  chaff,  and  a 
garland  of  flowers  be  thrown  into  a  crema- 
tion ground. 

21.  Let  not  the  Soma  juice  of  a  sacrifice  be 
licked  up  by  a  dog  through  the  carelessness 
of  the  officiating  priest.  Let  not  the  lily 
be  ruthlessly  torn  by  a  jackal  walking  for 
its  prey  in  the  deep  forest. 

22.  I>et  no  mean  man  touch  with  his 
lips  the  brilliant  and  charming  face  of  your 
wife,  delightful  as  the  rays  of  the  moon, 
having  high  nose  and  beautiful  eyes  like  a 
dog  licking  ghee  kept  in  a  sacrificial  pot. 
Go  speedily  by  this  way  and  let  not  time  go 
before  you/' 

Yudhisthira  said  :— 

23.  Go  away,  O  gentle  womani  and 
govern  your  tongue  ;  kings  or  princes  who 
are  inflated  with  the  possession  of  power, 
are  sure  to  come  to  grief. 


Vaishaznpayana  said  :— 

24.  Saying  this,  they  speedily  went, 
wending  the  way  pointed  out  to  them,  sigh- 
ing hot  and  hard  like  snakes  and  twanging 
their  large  bows. 

25.  Then  they  saw  dust  raised  by  the 
hoops  of  the  steeas  belonging  to  his  (Jaya- 
dratha's)  soldiers ;  they  saw  also  Dhouma 
in  the  midst  of  (his)  infantry  bewailing  and 
Risking  Bhima  to  go  quickly. 

a6.  Then  with  hearts  not  depressed  the 
princes,  consoling  Dhouma  said  : — "Go 
back  cheerfully"  ;  then  they  rushed  furiously 
towards  that  army  like  hawks  swooping 
down  on  their  prey. 

27.  Endued  with  the  strenjgfth  of  Indra, 
they  had  grown  furious  at  the  insijilt  c^ered 


884 


MAHABHARATA. 


to  Draup.ndi;  but  their  anger  was  in- 
flamed (the  more)  seeing  jay adrat ha  and 
their  sweet  heart  seated  in  his  car. 

28.  Vrikodara,  Dhananjaya,  the  twins 
and  (he  king,  those  mighty  bow  men  called 
out  to  the  king  of  Sindhu  to  stop ;  (at  which) 
the  enemies  lost  all  knowledge  of  directions. 

Thtts  ends  the  Itoo  hundred  and  sixty 
eighth  chapter^  the  coming  of  Parthas,  in 
Druupadi  Harana  of  Vnna  ^arva. 


CHAPTER  CCLXix. 

(DRAUPADI  HARANA  PARVA)— 

Continnedo 

Vaishampayana  said:-- 

1.  Thereupon  on  beholding  Bhimasena 
and  Arjuna,  the  Kshatryas,  inflated,  sent 
MP  a.terrtble  shout  in  that  forest. 

2.  Beholding  the  standards  of  those 
foremost  of  Kurus  the  wicked -minded   king 

Iayadhrathai     losing     all     heart,    said    to 
ajnaseni,    who    was  seated  on  the  car  and 
was  shinning  in  her  effulgence. 

3.  **  Five  great  heroes  arc  coming,  O 
Krishna,  methiuks  they  are  your  hubbands  ; 
as  you  know  them  well,  O  you  of  fair 
hairs,  point  out  which  of  them  rides  which 
car? 

Sraupadi  said  :-- 

4.  **  Having  committed  such  an  henious 
deed  that  will  shorten  your  life,  of  what 
use,  O  fool«  it  will  be  now  to  know  the 
names  of  those  great  heroes;  as  my  heroic 
husbands  have  comCi  none  of  you  shall  be 
left  alire  tii  battle. 

5.  Still,  as  you,  being  on  the  point  of 
death,  have  asked  me,  1  shall  relate  it  for 
such  is  the  duty ;  seeing  Dharmaraja  with 
his  younger  brothers  1  liave  not  the  slightest 
anxiety  or  fear  from  you. 

6.  (He)  at  whose  flag-stafiF,  two  beautiful 
and  sonorous  tabors,  Nanda  and  Upauaitda 
are  always  played  upon,  knows  very  well  the 
piopriety  of  his  own  acts.  Successful  men 
always  koUow  him. 

/•  He  has  a  complexion  like  the  colour 
of  pure  gold,  high  nose,  large  eyes  and  is  of 
a  thin  make ;  people  call  my  husband 
.Yudlnsthira,  the  son  of  Dharma  and  the 
£oremost  of  Kurus, 

8.  That  pious,  heroic  man  gives  Fife  even 
to  his  enemy  who  seeks  his  shelter ;  therefore, 
O  fool,  leaving  off  thy  weapons  and  with 
folded  hands,  tun  quickly  to*  him  (or  your 
own  safet^^ 


9.  The  one,  whom  you  see  seated  on  the 
car,  with  long  arms  and  tall  as  the  Sala  tree 
biting  his  lips,  contracting  his  forehead  so 
as  to  brine  his  two  eye- brows  close  together, 
is  my  huiband  by  name  Vrikodara. 

10.  Plump,  Strong,  weU- trained  and 
powerful  horses  of  best  breed  draw  that 
heroe's  chariot  ;  his  actions  are  super- 
human ;  he  is  known  on  earth  by  the  name 
of  Bhima. 

11.  Those  who  offend  him  are  never 
allowed  to  live ;  he  never  forgets  lib  enemy ; 
on  some  pretext  or  other  he  takes  revenge  ; 
and  even  after  tliat  he  is  not  pacified. 

12.  That  foremost  of  bow-men,  intdli- 
geiit,  illustrious,  self-controlled,  and  re* 
verencing  the  old  and  lieroic  among  men, 
is  the  brother  and  disciple  of  YudhtsthihiU 
He  is  my  husband  by  name  Dhananjaya. 

13.  He  never  relinquishes  virtue  out  of 
fear,  lust  or  anger  \  he  never  commits  a 
cruel  deed ;  that  son  of  Kunti  has  the 
energy  of  fire,  can  withstand  every  enenaj 
and  represses  Ihs  foes. 

*  14 — 15.  The  other  youth,  proficienl 
in  Dharma  and  Artha,  who  always  removes 
ttie  fear  of  the  afraid,  who  is  gifted  with 
high  wisdom,  who  is  protected  by  all  the 
sons  of  Pandu,  who  is  dearer  to  them  evea 
than  their  life,  for  his  unfl inching  devotion, 
is  my  husband,  the  h«*roic  N.ikuLt.  That 
intelligent  and  great  ona^  hiving  Saha- 
deva  n}r  the  second,  is  light- li.uided  aad 
an  expert  in  the  uie  of  swords. 

16.  O  stupid  man,  you  sliall  see  to  day 
his  exploits  in  battle  like  those  of  ludra 
in  the  army  of  Daiiyas.  Heroic,,  well- skilled 
in  weapon,  intelligent,  wise,  ever  sati:>fyinj( 
the  king,  tlie  son  of  Dharnui, 

17.  Effulgent  like  the  rays  of  the  mooit, 
the  favourite  and  the  youngest  bom  of  the 
Pandavas,  equal  to  whom  in  intelligence 
no  man  exists  or  in  eIo(^uence  ia  the  raidit 
of  the  assembly  of  the  wise, 

i3«  Heroic,  ^ver  wrathful,  inteUigent 
and  wise,  Sahadeva  is  my  husbatul.  He 
would  rather  rush  into  fire  or  give  i^his 
life  than  say  any  tiling  against  rel^ios 
and  morals. 

19—20.  That  high-minded  one  always 
abides  by  the  duties  of  the  Kdiatryas, 
b  dearer  than  her  life  to  Kunti  and  hi^roic 
among  men.  Wlteo  the  sons  of  Pan34 
will  kill  your  heroes  in  battle  you  will  sec 
your  army  in  Uie  wretched  condition 
of  a  ship  on  the  sea  wrecks  with  its  freight 
of  jewels  on  the  back  of  a  whale«  I  liave  thos 
described  to  you  the  prowess  of  tii^  Pan- 
davas, foolishly  disregarding  whom  yo« 
have  acted  so.  If  you  can  escape  unhurt 
from  them  you  will  then  obtain  a  new  least 
<X  life. 


J 


VANA   PARVA 


iH 


VaialLampayana  daid  :— 

21.  Then  those  five  sons  of  Priiha,  each 
like  Indra  hiniself,  gtoWing'  angiry  and 
leaving  the  terrified  foot*soldiefs  only  who 
were  beg^ng  for  mercy,  attacked  furiously 
on  all  sides  the  charioteers  darkening  the 
very  air  with  a  thick  shower  of  shafts  they 
discharged. 

Thus  ends  the  ttod  hundred  and  stxiy 
ninth  ehaptef^  the  icords  of  Draupadi,  tn 
Dranpadi  Harana  Parva  of  the  Vana 
Parv€i^ 


CHAPTER    CCLXX. 

(DRAUPADI  HARAI^A  PARVA)— 

Continued. 

Vaishampayana  said  -— 

I.    In  the   interval,  the    king  of  Sindhu 
Was  commanding  the  princes  saying,  "  Halt 
strike,  march  quick  &c'*.  ' 

^  2.  Then  there  arose  a  dreadful  noise 
in  the  encounter  when  the  soldiers  saw, 
Bhima,  Arjuna,  and  the  twin  brothers  with 
Yudhisthira. 

3-  Seeing  those  powerful  heroes  like 
dreadful  tigers  the  heroes  of  Sivi,  Sauvira 
and  Sindhu  tribes  lost  heart. 

4.  Then  armed  with  a  mace  made 
entirely  of  Saikya  iron  and  coated  with 
gold,  Bhimashena  rushed  towards  the  Sain- 
dhava  king  doomed  to  death. 

5.  Thereupon  quickly  encircling  Vriko- 
para  with  mighty  charioteers  KotikasUwa 
interposed  between  and  separated  the  com- 
batants. 

6.  And  although  assailed  by  many 
clubs  and  iron  shafts  hurled  at  him  by  the 
•Eighty  arms  of  hostile  heroes,  Bhima  did 
net  waver  for  a  moment. 

.7'.^"thc  '*^»  ^***^  mace,  an  elephant 
With  Its  driver  and  fourteen  foot-soldiers 
nghting  in  front  of  a  Jayadhratha's  chariot. 

8.  Wishing  to  seiae  the  Sauvira  kinir. 
t'artha  too  killed  five  hundred  brave  moun- 
taineers fighUng  in  the  van  of  the  Sindhu 
army. 

9.  Jn  the  twinkling  of  an  eye  the  kine 
himself  destroyed,  in  that  encounter,  the 
flowers  of  the  Sauviras. 

10.  And  Nakula  was  seen  there  comin? 
^own  from  the  chariot,  with  a  sword  in  hancf, 
^nd  scattering  in  no  time  the  heads  of  the 
to^ttahons  fighting  on  the  rear  like  a  culti- 
vator sowing  seeds. 

n.  From  his  chariot,  Sahadeva  began  to 
^i  down  with  his  iron  arrows,  many  heroes 

49 


fighting  on    elephants    like    biAs    dropped 
from  the  branches  of  a  tree. 

li.  Thereupon  descendingii^om  his  huge 
car  Trigarta,  with  bow  in  h^nd,  slew  the  foul- 
horses  of  the  king  with  his  mace. 

13.  Seeing  the  erterty  approach  so  near 
and  fighting  on  foot  the  pious  king  Yudhis* 
thira,  the  son  of  Kunti,  pierced  his  breast 
with  a  treSent^shaped  shaft* 

14.  Thus  Struck  on  the  breast  that  hero 
began  to  vomit  blood  and  fell  down  on  earth 
like  an  uprooted  tree  by  the  side  of  Pritha'a 
son. 

1$,  Having  his  horse  thus  slain  the  pious 
king,  with  Indrasena,  descended  from  his 
chariot  and  got  upon  the  huge  Car  of  Saha* 
deva« 

16.  Then  singling  out  Nakula>  the  two 
heroes  Kshemankara  and  Mahamuksha  be- 
ean  to  hurl  at  him  from  both  sides  with 
keen -edged  arrows. 

17.  With  two  arrows  however  the  son  of 
Madri  succeeded  in  killing  those  two  heroes 
who  had  been  pouring  on  him  a  shower  <A 
arrows  like  clouds  in  rains. 

18.  Going  to  the  front  of  Nakula 's  cha- 
riot, Suratha,  the  king  of  Tarigaru,  expert 
in  driving  elephants,  caused  Jt  to  be  drag- 
ged by  the  elephant  on  which  he  mount- 
ed. 

19.  Little  afraid  at  this,  Nakula  jumped 
out  of  his  car  and  securing  an  advantageous 
position,  stood,  shield  and  sword  in  hand, 
immoveable  as  a  hill. 

20.  Thereupon  desiring  to  kill  Nakula  at 
once  Suratha  goaded  his  huge  and  infuriated 
elephant  with  its  trunk  upraised  (to  rush  to- 
wards  him). 

21.  &ut  he  with  his  sword  cut  off  from 
his  head  fctoth  trunk  and  tusks  when  the  ele- 
phant c^me  near  him. 

22.  Then  emitting  a  loud  noise  that  ele- 
phant, clad  with  mail,  (ell  headlong  upon  the 
ground  crushing  its  riders  by  its  fall. 

23.  Performing  that  great  exploit  the 
heroic  and  mighty  car-warrior,  son  of  the 
Mardri,  ascending  Bhimasen's  car,  got 
some  rest. 

24.  Beholding  the  prince  Kotikashw.i 
rush  to  the  battle,  Bhima,  with  a  horse  shoe 
ahaft,  sundered  the  head  of  his  charioteer. 

25.  The  king  could  not  perdeve  that  hi§ 
charioteer  had  been  slain  by  the  mighty- 
armed  (enemy.)  The  horses,  no  longed 
restrained  by  the  driver,  ran  about  hithef 
and  thither  in  the  battle  field* 

26.  The  Pandava  Bhima,  the  foren^ost 
of  heroeS|  slew,    with  a  bearded  arrow,  tliat 


MAHABMARATA. 


386 

prince    who    had  lost   his  chariot   and  was 
flying  from  the  battlt- field. 

27.  With  his  sharp  crescent-shaped 
shafts  Dhanantaya  also  cut  off  the  heads 
and  bows  of  all  the  twelve  Sauvira  heroes. 

28.  That  great  warrior  slew  with  shafts 
in  battle,  the  leader  of  the  Ikshawkas,  the 
army  of  the  Sivis,  Trigartha,  and  Saindha- 
va. 

29.  Many  elephants  with  flags,  and 
great  cars  with  standards  were  seen  to  hav« 
been  destroyed  by  Sabyasachi. 

30.  There  lay  covering  the  entire  field  of 
battle  heads  without  trunks  and  trunks 
without  heads. 

31.  Dogs,  heroes,  ravens,  crows,  falcons, 
jackals  and  vultures  feasted  on  the  flesh- 
and  blood  of  the  heroes  killed  in  the  battle- 
field. 

32.  Beholding  his  warriors  slain,  Jaya- 
dhratha,  the  king  of  Sindhu  became  terri- 
fied and  anxious  to  run  away  leaving 
Krishna  behind. 

33.  Getting  Draupadi  down,  the  wretch, 
in  the  confusion,  fled  away  for  life  following 
the  same  forest  path  by  which  he  had 
come. 

34.  Beholding  Draupadi  with  Dhoumya 
walking  before,  the  pious  king  Yudhisthra 
made  her  taken  up  on  the  car  by  the  heroic 
Sahadeva,  the  son  of  Madri. 

35.  After  Jayadhratha  had  fled  away 
Vrikodara,  with  Narachas,  slew  all  those 
soldiers  who  were  running  away,  marking 
(each  one  of  them). 

36.  Beholdinp^  Jayadratha  fled,  Sabya- 
sachi asked  Bhmia  to  desist  from  killing 
the  remnant  of  the  Saindhava  Mrmy. 

Aijuna  said  :— 

37.  I  do  not  see  Jayadratha  in  the  battle- 
field through  whose  folly  we  have  met 
with  this  misfortune. 

38.  Seek  him  out ;  may  good  betide  you. 
What  ts  the  use  of  kilting  these  soldiers  ? 
Why  are  you  bent  upon  this  useless 
business  7 


VaiBhampayana  said :— 

39.  Being  thus  accosted  by  the  intelli- 
l^ent  Cudakesha,  Bhimasena,  skitlled  in 
speech,  turning  to  Yudhisthira,  said 

40.  "Many  of  the  enemy's  heroes  have 
been  slain  ;  others  have  fled  away  to  vari- 
pus  dirsctioas ;  taking  Draupadi  with  you, 
O  king,  return  home. 

4^.  Oking  of  kings,  O  king,  reaching 
hermita^^e  with  the  twins  and  the  high- 
•oulrd  Dhouma  console  Draupadi, 


42.  1  shall  not  let  alone  the  stupid  king 
of  Sindhu  even  if  he  finds  skelter  in  the 
nether  world  or  is  supported  by  Indra  him- 
self. 

Yudhisthira  said  :-— 

43.  O  You  of  mighty  arms,  remembering 
our  sister  Dushala  and  the  illustrious  Gan- 
dhari,  the  wicked-minded  Saindhava  slKMild 
not  be  slain  by  you 

Vaishampayana  said  :— 

44.  Hearing  those  words  Draupadi  was 
excited  ;  that  bashful,  angry  and  intelligent 
(lady)  said  to  her  husbands  Bhima  and 
Arjuna. 

45.  "If  you  wish  to  encompass  my  plea- 
sure, that  vile,  wretch  of  a  man,  the  wicked- 
minded,  infamous  and  despicable  king  of 
the  Saindhava  race  should  be  killed  by  you. 

46.  The  enemy  who  carries  away  one's 
wife, or  wrests  his  kingdom,  should  by  no 
means  be  forgiven  in  battle  even  if  he 
craves  for  mercy." 

47.  Having  been  thus  addressed  those 
two  foremost  of  men  went  where  Saindhava 
was  ;  taking  Draupadi  with  him,  the  king 
alone  with  his  priest  returned. 

48.  Entering  the  hermitage  he  saw  it 
covered  with  the  seats  for  the  ascetics, 
filled  with  their  disciples  and  graced 
with  the  presence  of  Markandeya  and  other 
Brahmanas. 

49.  While  those  self-controlled  Brahma- 
nas where  lamenting  for  Draupadi,  the 
greatly  wise  (king)  with  his  wife  and  bro- 
thers joined  them. 

50.  Beholding  the  king  then  return, 
having  vanquished  the  Sindlui  and  Siuvirx 
princes,  and  taken  Draupadi,  they  were 
delighted. 

51.  Encircled  by  them  the  king  sat  there 
and  the  good  Krishna,  alone  with  the  twini. 
entered  the  hermitage. 

52.  Hearing  that  the  enemy  has  gone 
only  two  miles  Bhima  and  Arjuna  jxpTirrcd 
their  horses  to  greatest  speed  in  pursuit  of 
him* 

33.    The    heroic    Arjuna  performed     a 

wonderful    feat    by    killing  the    horses  of 

Saindhava,   which  were  at  a    distarice  of 
two  miles. 

54.  Armed  with  celestial  weapons  and 
undaunted  by  difficulties  he  performed  thi^ 
difikult  work  with  weapons  inspired  wiih 
Mantras, 

55.  Then  the  two  heroes  Bhima  an^ 
Arjuna  rushed  towards  the  terror-stricken 
king  of  Sindhu  whose  horses  had  been  killed 
and  who  was  perplexed  in  mind. 


VANA  PARVA. 


3«7 


"  56.  Bfholding  his  own  horsts  &lain  and 
Dhananjaya  perform  such  a  ^eatl> 
powerful  exploits  Saindhava  was  greatly 
sorry. 

57.  Determined  on  flying  away  he 
followed  the  same  forest  path  by  which  he 
had  come.  Beholding  Saindhava  thus  en- 
gaged in  flying  away 

58.  The  mighty-armed  Falguna,  follow- 
ing him,  said  "with  such  prowess  how 
could  you  desire  to  take  away  a  female  by 
force  ? 

59.  Desist,  O  princes,  it  does  not 
behove  you,  leaving  your  followers  in  the 
midst  of  enemies,  to  take  to  your  heels  V 

69.  (Although)  addressed  by  Partha 
thus  Saindhava  did  not  return.  Saying 
"Wait,  wait!  the  mighty  Bhima  all  on  a 
sudden  overtook  him.  But  the  merciful 
Partha  said  :— "  Don't  kiU  him." 

Thus  ends  the  two  hundred  and  seventieth 
chapter,  the  flight  of  Jayadhratha  in 
Draupadi  Harana  Parva  of  Vana  Parva* 


CHAPTER    CCLXXI. 

OAYADHRATHA    VIMOKSHANA 
P\RW  \)— Continued. 

Vaishampayana  said:— 

1.  Beholding  the  two  brothers  with  up- 
raised weai>ons,  Jayadhratha,  desirous  of 
living,  stricken  sorely  with  grief,  ran  away 
speedily  and  coolly. 

2.  But  getting  down  from  his  chariot  the 
powerful  Bhimasena  pursured  him  speedily, 
who  had  thus  taken  to  his  heels  and  seized 
him   by  the  hair  of  his  head. 

3*  Holding  him  up  Bhima  again  crushed 
nim  on  earth  ;  then  taking  the  king  by  the 
head,  he  knocked  him  about, 

4«  When  regaining  his  consciousness 
ne  expresed   his  desire  of  getting   up    the 

tnighty-armed  heroe  kicked  him  on  the 
head. 

5'  Bhima  strick  him  on  the  breast  with 
nis.knees  and  fists  ,•  and  thus  asaailed  the 
king  soon  lost  his  consciousness. 

J^l  Falguna  prevented  the  wrathful 
Bhimasena  by  reminding  him  of  what  the 
Kauraya  king  had  said  on  behalf  of 
Uushala. 

Bhima  said  : — 

7'  "This  vilest  and  foolish  man  has  done 
*  great  injury  to  Krishna  who  does  not 
aeacrvt  it ;  so  ht  dots  not  de^rve  to  live. 


3.  But  what  can  I  do?  The  king  is 
always  merciful,  and  you  too,  out  of  child- 
ishness, are  alwayas  preventing  me." 

9.  Having  said  this  Vrickodara,  with 
his  crescent-shaped  arrow,  shaved  the  hair 
of  the  king's  head  keeping  five  tufts  at  five 
places.  But  (Jayadhratha;  did  not  utter  a 
word. 

10.  Thereupon  Vrikodara  said  to  the 
king  :—"0  fool,  if  you  wish  to  live,  listen, 
I  shall  tell  you  the  means. 

11.  In  public  meetings  and  open  courts 
you  should  always  say  that  you  are  our 
slave  ;  (if  you  can  make  this  condition)  I  can 
give  you  your  life.  This  is  the  custom  of 
the  victorious," 

12.  Being  thus  treated  the  king  Jaya- 
dhratha said  to  that  best  of  men,  Bhima, 
who  beautifies  the  battle-field  "So  be  it." 

3.  Thereupon  taking  him  who  was  un- 
conscious and  besmeared  with  dust  partha 
and  Vrikodara  placed  him  on  the  chariot. 

14.  Thereupon  placing  him  on  the  car, 
Bhima,  followed  by  Parlh,  reached  the  her- 
mitage and  approached  Yudhisthira  who 
sat  in  the  middle. 

15.  Bhima  showed  him  Jayadhratha  who 
was  m  that  plight.  Seeing  him,  the  kinir 
smilingly    said  "set  him  at  liberty," 

16.  Bhima  said  to  the  king;— -"Tell 
Draupadi,  that  this  vile  man  has  become 
the  slave  of  the  Panda vas*  " 

17.  Thereupon  his  eldest  brother  said 
to  him  in  Affectionate  terms  : — "  If  you  have 
any  regard  for  me  let  him  be  free." 

18.  Beholding  Yudhishthira  Draupadi 
also  said  to  Bhima,— "Release  him  who  is 
the  slave  of  the  kmg  and  whom  you  have 
disfigured  by  leaving  five  tufts  on  his  head." 

19.  Being  released  he  approached  and 
bowed  to  the  king  Yudhishthira  ;  and  see- 
ing  the  ascetics  there,  he,  beside  himself, 
saluted  them  all. 

20.  Beholding  Jayadhratha  supported  by 
Sabyasachi,  the  kind  king  Yudhishthira, 
Dharma  s  son,  said  to  him, 

21.  "You  are  a  free  man,  go,  I  release 
you ;  but  do  not  commit  any  such  thing 
again.  Fie  on  you!  You  wanted  to  take 
away  a  female  by  force,  although  you  are  so 
weak  and  powerless. 

^^7l^.'  .^i'^^^^^^'er  vile  man,  except  you, 
would  think  of  doing  this  again  ?"  Knowing 
that  he  had  lost  heart  and  looking  at  that 
perpetrator  of  evil  deed,  the  foremost  of 
Bharatas  and  king  of  men  showed  mercy 
(saying)  "May  your  heart  grow  in  virtue, 
never   think  of    doing    any    such    impious 


% 
X 


• 


m 


ilAHABHAII/ITA. 


24.  O  Jayadhratfia,  gfO  now  in  peace  with 
wur  charioteers^  cavalry  and  infantrjf." 
Being  thus  accosted  he  was  filled  with 
shame;  then  bending  low  his  head, 

25.  And  stricken  with  sorrow  the  king, 
O  Bharata,  went  to  the  gate  of  the  Ganges. 
Then  seeking  the  shelter  of  the  diety  Vim- 
paksha,  the  lord  of  Uma, 

36.  He  engaged  in  great  austerity  and 
Siva  was  pleased  with  him.  Being  pleased 
the  three-eyed  deity  himself  brought  his 
dEerings. 

27.  The  Deity  conferred  upon  him  a 
boon  and  hear,  how  he  took  it ; — **  May  I 
be  able  to  vanquish  in  battle  all  the  five 
sons  of  Pandu  on  their  chariots." 

28.  This  the  king  said  to  the  god  but  he 
said "  this  cannot  be."  You  shall  once 
check  them  in  battle  who  are  unconquerable 
and  are  not  capable  of  being  slain, 

29.  Except  the  mighty-armed  Arjuna 
who  is  the  lord  of  the  celestials  incarnate 
named  Nara.  He  carried  on  devout  penan- 
ces in  Vadari  and  is  backed  by  Narayana. 

30.  .  He  is  unconquerable  by  all  men  even 
by  the  celestials  ;  1  myself  have  given  him 
the  celestial  shaft  Pashupata.  He  obtained 
from  the  Lokapalas  thunderbolt  and  other 
mighty  shafts. 

31.  :  The  great  god  Vishnu,  the  Infinite 
Spirit,  the  Lord  preceptor  of  the  celestials, 
is  the  un manifest,  Pradhana  Purusha,  the 
soul  of  the  universe  and  has  Hb  manifesta- 
tion in  the  universe. 

32.  At  the  end  of  the  Vu^a,  assuming 
the  form  of  the  all  consuming  fire  he  burnt 
down  the  universe,  with  mountains,  seas, 
islands,  hills,  woods  and  forest. 

33.  After  he  had  consumed  the  region  of 
the  Nagas  who  range  in  the  region  under- 
neath the  earth,  huge  clouds  oi  many  colours 
were  seen  in  the  sky, 

'  34.    Loud  sounding  accompand  by  light- 
ing and  spreading  all  over  the  sky. 

35.  Then  filling  all  quarters  with  showers 
thkk  as  axles  of  cars  they  extinguished  that 
all-consuming  fire. 

36 — 40.  When  at  the  end  of  the  four 
thousand  Vugas  the  earth  was  over  flooded 
with  water  like  one  vast  ocean  and  all  mobile 
and  immobile  creatures  were  si4enced  to 
death,  the  sun,  moon  and  the  winds  were 
all  destroyed  and  the  universe  was  shorn  of 
planets,  and  stars,  the  supreme  being, 
Narayana,  who  is  beyond  the  perception  of 
senses  and  is  adorned  with  a  thousand  heads 
eyes  and  ears,  longed  for  rest.  The  dread- 
ful serpent  Sesha,  having  thousand  heads 
and  the  lu'«tre  of  ten  thousand  suns  and 
white  as  the  Kunda    flower,  or  the  moon,  or 


k  string  of  pearls,  or  the  lirhite  toiu§,tfr 
milk,  of  fibres  of  lotus,  became  His  concha 
There  the  Devine  Lord  slept  on  the  bosoia 
•f  the  deep  enveloping  all  quarters  with 
nocturnal  darkness. 

41.  When  His  creative  faculty  was  ex- 
cited he  awoke  and  saw  the  universe  void  of 
every tlung.  In  this  connection  there  b  a 
Slolta  recited  (throwing  light  on  the  won!) 
Narayana. 

42.  The  water  was  the  body  of  the  (Rishi) 
Nara  and  we  hear  it  called  Nara ;  and  be- 
cause it  formed  his  resting  place  he  is  called 
Narayana. 

43.  As  soon  as  the  Eternal  diety  en^pged 
in  thought  for  the  creation  oi  progeny  a 
lotus  sprang  up  from  the  navel  of  the  Oivine 
Lord. 

44.  Thereupon  arose  from  the  lotna 
navel  the  four- headed  deity  Brahma  ;  there 
on  the  lotus  sat  all  on  a  sudden  the  Grand- 
father of  the  creatures. 

45.  Seeine  the  universe  entirdy  blank  he 
created  after liim  and  from  his  miml  the  nine 
great  ascetics  Mark:hi  and  others. 

46.  They  also  seeing  the  same  thing 
created  Vakshas,  Rakshasas,  Pisachas, 
reptiles,  men  and  all  mobile  and  immobile 
creatures. 

47.  There  are  three  states  of  the  supreme 
being ;  in  the  form  of  Brahma,  he  is  the 
creator,  in  the  form  of  Vishnu,  he  is  the  pre- 
server and  in  the  form  of  Rudra  he  b  the 
destroyer. 

48.  Q  king  of  Sindhu,  have  you  not 
heard  of  the  marvellous  exploits  of  Vishnu 
recounted  to  you  by  the  ascetics  and  Brah- 
manas  well-versed  in  the  Vedas? 

49 — 5<>«  While  the  entire  surface  of  the 
earth  was  converted  into  a  vast  expanse  of 
water,  with  only  one  sky  above  it,  the  lord, 
like  a  fire-fly  at  night  auring  the  rainy  sea- 
son, moved  about  here  and  there  in  search 
of  a  permanent  footing  for  re-establishing 
the  earth. 

51.  Beholding  the  earth  submerged  in 
water  he  made  up  his  mind  to  rescue  it 
(He  thought)  "Assuming  what  form  shaU 
I  rescue  tne  earth  from  water  ?" 

52.  Thus  thinking  in  his  mind  and 
seeing  with  his  divine  eyes  he  tlioughtcrf 
the  shape  of  a  boar  fond  of  sporting  in 
water. 

53 — ^55-  Assuming  the  form  of  a  sacri- 
ficial boar,  effulgent  and  instinct  with  the 
Vedas,  ten  yoyanas  in  length,  with  pointed 
tusks,  having  the  hue  of  dark  clouds^  a 
body  huge  as  a  mountain  and  roaring  like 
the  muttering  of  clouds,  the  Lord  5^*eDt  into 


VANA  PaRVA; 


389 


the  water,  raised  ftp  the  Earth  with  one  of 
ks  tusks  and  replaced  it  in  its  proper  place. 
56 — ^g.  Again  assuming  a  wonderful 
form,  half-lion,  half-mani  the  mighty  armed 
Lord,  squeezing  his  hand,  went  to  the 
court  of  the  king  of  Daityas.  The  first 
man  of  the  Daitya  race,  the  enemy  tf  the 
celestials,  the  son  of  Diti, 

58 — ^59.  Beholding  this  wonderful  form, 
became  worked  up  with  anger  arid  his 
eyes  became  red  ;  Hiranyakasipu,  the  heroic 
son  of  Diti,  and  the  enemy  of  the  celestials 
adorned  with  garlands  and  looking  like  a 
mass  of  dark  clouds,  rushed  on  that  Being 
half  lion,  half  man,  with  an  uplifted  mace 
in  his  hand. 

60.  Then  approaching  him,  that  king 
of  beasts,  half  lion,  half  man,  immediately 
rent  him  with  his  sliarp  claws. 

61 — 62.  Having  thus  slain  the  king  of 
Daityas,  the  killer  of  his  enemies,  for  the 
behoof  of  creatures,  the  lotus-eyed,  eff  ulgcnH  cuUy  cannot  defeat    him  ;  how  "caa    again 


lord,  again  took  his  birth  as  Kashyapa's 
son  in  the  womb  of  Aditi.  At  the  expira- 
tion of  full  one  thousand  years  she  was 
delivered  of  that  excellent  conception. 

63.  He  became  of  dwarfish  stature,  with 
bright  eyes  and  of  the  complexion  of  the 
rain -charged  clouds.  He  had  the  ascetic 
staff  and  Kaman^lu  (water  pot)  in  his 
hand  and  was  adorned  with  the  mystic 
mark  of  Srivatsa  on  his  breast. 

64.  The  Lord  wore  matted  locks,  the 
sacrificial  thre^^d,  and  was  stout,  beautiful 
and  effulgent. 

65.  With  the  help  of  Vrihaspati  he  en- 
tered into  the  sacrincial  ground  of  Vali. 
Beholding  his  dwarfish  stature  Vali  laughed 
and  said. 

66.  **  I  am  pleased  on  seeing  you,  O 
Vipra,  tell  me  what  can  I  g^vc  you." 
Bemg  thus  accosted  by  Vali  the  dwarf 
replied. 

67.  Saying  **  may  good  betide  you'  the 
Deity  smilingly  said  to  Vali :— "  O  king 
of  Danavas,  give  me  land  to  cover  my 
tfiree  footsteps.^' 

68.  Delightedly  Vafi  gave  what  that 
highly  powerful  Vipra  wanted.  Thereupon 
while  measuring  the  space  Hari  assumed  a 
highly  wonderful  form. 

69.  With  his  three  foot-steps  he  imme- 
diately covered  the  entire  earth  then  the 
eternal  deity  Vishnu  gave  the  earth  to 
Sakra. 

70*  This  history  which  I  have  just  re- 
lated is  known  as  the  incarnation  of  the 
dwarf ;  from  him  all  the  celestials  came 
into  being  and  the  universe  is  called  Vaish- 
nava  (or  pervaded  by  Vishnu) 


7i«  For  the  suppression  of  the  impious 
and  the  protection  of  virtue  he  has  taken 
his  birth  among  men  in  the  race  of  the 
Vadus. 

73.  That  Divine  Vishnu  Is  no*  called 
Krishna.  That  unborn  Deity,  without  be- 
ginning or  end,  is  adored  by  the  world. 

73.  These  are  his  acbievments,  O  Sain* 
dhava,  whom  the  wise  thus  describe.  They 
call  him  the  unconquerable  Krbhnai  with 
conch,  discus  and  club  in  his  hands. 

74.  The  Deity  has  the  mystic  mark  of 
Srivatsa,  is  clad  in  yellow  silken  raimeQt« 
and  is  the  best  of  those  versed  in  the  use 
of  weapons.  (Arjuna)  is  protected  by  such 
Krishna. 

75.  The  graceful,  lotus-eyed  deity  of 
incomparable  prowess,  the  slayer  of  hostile 
heroes  is  his  help  and  he  rides  with  Partha 
in  the  same  chariot. 

76.  Even  the  celestials  with  great  difii< 


a  man  vanquish  Partha  in  battle  ? 

77.  Leaving  him  alone  you  shall  for  one 
day  defeat  the  army  of  Vudhisthira,  O  king, 
with  your  four  enemies. 

Vaisliampayana  said  :— 

78.  Having  said  this  to  the  king,  Hara, 
the  destroyer  of  all  sins,  Umas  lord, 
Pasupati,  the  destroyer  of  (Daksha*s)  sacri- 
fice, the  slayer  of  Tripura 

79. — 8o.  He,  who  had  taken  out  the  eyes 
of  Bhaga  encircled  by  his  dwarnsh 
haunch-backed  and  dreadful  followers, 
with  fearful  eyes  and  ears  and  uplifted 
weapons,  Tramvaka,  having  Uma  as  his 
help,  disappeared. 

81  <  The  vicious-minded  Jayadhratha 
too  repaired  to  his  own  house,  the  Pandavas 
too  lived  in  the  forest  of  Kamyaka. 

Thus  ends  the  two  hundred  and  seventy* 
first  chapter,  in  jayadhratha  Vimokshana 
Parva  of  Vana  Parva. 


J 


CHAPTER    CCLXXIL 
(RAMOPAKSHVANA  PARVA.) 

Janamejaya  said  r— 

1.  Having  suffered  such    misery  conse-     41 
quent  upon  Draupadi's  being  carried   away    ^ 
what  did  those  Pandavas,  the  foremost  o 
men,  do  ?  • 

Vaishampayaiia  said  :— 

2.  Having    thus  released   Krishna  and 
vanquished    Jayadhratha,    the    pious  king 


»o 


MAIIA^HARATA. 


Yudhistbira  to«k  bis  s^at  by  the  side  of  the 
ascetics. 

3.  Among^st  those  great  ascetics  who 
were  expressing  their  sorrow  on  hearing 
(of  the  incident)  the  descendant  of  Pandu, 
addressing  Markandeya,  gave  vent  to  the 
following. 

Tadhiftiiira  said :— 

4.  O  venerable  sir,  amongst  the  ascetics 
and  the  celestials,  you  are  reputed  to  have 
the  fullest  knowledge  of  both  the  past  and 
future.  I  have  a  doubt  in  my  mind,  I  shall 
ask  you,  (kindly)  solve  it. 

5.  This  lady  is  the  daughter  of  Drupada 
and  has  sprung  from  the  sacrificial  altar. 
She  is  not  begotten  of  flesh  ,-  she  is  the 
mighty  and  illustrious  daughter-in-law  of 
fclie  high-souled  Pandu. 

6.  Me  thinks.  Time  and  Destiny,  ins- 
tituted by  the  Deity,  are  inevitable  to 
civatures  and  cannot  be  warded  ofiF. 

7.  How  could  (such  a  misfortune)  over- 
come such  a  pious,  chaste  wife  of  ours, 
abiding  by  virtue,  like  a  false  accusation  of 
theft  against  an  honest  man  ? 

8.  Draupadi  has  not  committed  any 
iniquity  or  nenious  deed  ;    she    has    always 

Practised     highest     virtues     towards      the 
irahmanas. 

9.  The  foolish  king  Jayadhratha  took 
her  away  by  force ;  on  account  of  this 
violence  on  her  that  sinful  man  has  got  his 
hair  shaved  off, 

10.  And  has  met  with  defeat  in  battle 
along  with  his  soldiers.  True  it  is,  that  we 
have  rescued  her  after  slaying  the  army 
of  Saindhava. 

11.  Forsooth  this  disgrace,  of  our  wife, 
Deing  carried  away  during  a  moment  of 
carelessness,  has  sullied  us.  This  forest 
life  is  full  of  miseres  ;  we  live  on  chase. 

12.  Though  we  live  in  forest  we  (always) 
injure  the  dwellers  thereof.  This  banish- 
ment of  ours  is  owing  to  our  deceiptful 
relatives. 

13.  Is  there  any  one  indeed  who  is 
more  unfortunate  than  *  I  am.  Have  you 
heard  or  seen  of  any  such  man  before. 

Thus  ends  the  two  hundred  and  seventy"^ 
second   Chapter^   the  question  of    Yudhish" 
third,  in  Ramopakshyana   Parva   of  Vana 
Parva. 


CHAPTER     CCLXXIII. 

(RAMOPAKSHYANA    PARVA. 

Continued. 


Harkandeya  said  ^— 

1.  O  foremost  of  the  Bharatas,  an  in- 
comparable calamity  was  met  with  by 
Rama.  His  wife  Janaki  was  carried  away 
by  force  by  the  Rakshasa. 

2.  Resorting  to  Maya  and  having  slain 
the  valture  Tatayu,  the  vicious-souled 
Ravana,  the  king  of  Rakshasas  (carried 
her  away)  from  the  hermitage. 

3.  Constructing  a  bridge  over  the  oceaa 
and  burning  down  Lanka  with  sharp  shafts, 
by  the  help  of  Sugriva,  Rama  brought  her 
back. 

Tudhisthira  said  :— 

4.  In  what  family  was  he  born  7  How 
was  his  might  and  prowess  7  Whose  son 
was  Rama  7  What  enmity  had  he  with 
him  7 

5.  Oh  Sir,  relate  all  this  to  me.  I  wfeh 
to  hear  the  story   of    Rama    of    unwearied 

actions. 

Harkandeya  said  :— 

6.  There  was  a  great  king  in  the  family 
of  Ikshawkus  by  nnme  Aja,  His  son  **as 
Dasharatha,  who  was  pure  and  ever  devot- 
ed to  the  study  of  the  Vedas. 

7.  He  had  four  sons  well-versed  in 
Dharma  and  Artha  :  Rama,  Lakshmana, 
Satrughna  and  the  mighty  ^harata. 

8.  Rama's  mother  was  Kausalya, 
Bharata's  mother  was  Kaikeyi  and  Sumitra 
was  the  mother  of  Lakshmana  and  Satru* 
ghna,  the  repressors  of  enemies. 

9.  O  lord,  Janaka  was  the  king  of 
Videha  and  his  daughter  was  Sita.  Tashtri 
himself  created  her  wishing  to  make  her 
the  beloved  queen  of  Rama. 

10.  I  have  thus  recounted  to  you  the 
birth  of  Rama  and  Sita  ;  O  lord  of  men,  I 
shall  now  describe  the  birth  of  Ravana. 

fi.     Prajapati  himself,     the    self-create, 
'  the  ^*iCStOr,  the  Lord  of    creatures,  of  great 
exertions,  is  the  grand -father  of  Ravana. 

12.  Prajapati  had  a  favourite  son  bom 
of  his  mind  by  name,  Pulastya ;  and  lie 
had  a  powerful  son  begotten  of  cow  by 
name  Vaisravana, 

13.  Leaving  his  father  he  went  to  His 
grand-father.  Accordingly  worked  up 
with  anger,  O  king,  Ike  cieated  a  second 
self  of  himself. 


VANA   PARVA. 


391 


14.  Thereupon  for  wrecking  vengeance 
on  Vaishravana  in  great  anger  that  regene- 
rate one,  with  half  of  his  own  self,  created 
Vaishrava. 

15.  (However)  pleased,  the  grand- father 
conferred  on  Vaishravana  immortality,  the 
sovereignty  of  all  wealth,  and  guaruian- 
ship  of  one  of  the  quarters, 

16.  The  friendship  with  Ishnna  and  a 
son  named  Nalakuvera.  He  created  Lanka 
as  his  capital  protected  by  Rakshasas. 

17.  The  Lord  gave  him  a  chariot  cour- 
sing at  will  by  name  Pushpaka,  the  sove- 
reignty over  the  Yakshas  and  the  supremacy 
over  kings. 

Thus  tnds  the  two  hundred  and  seventy 
third  chapter,  the  story  of  the  birth  of 
Rama  and  Ravana  in  J^amopakshyana 
parva  of  Vana  Parva, 


CHAPTER  CCLXXI V. 

(RAMOPAKSHYANA  PARVA).— 

Contihued, 

Markandeya  said  :-- 

1.  The  ascetic  Vishrava,  who  was  be- 
gotten of  the  half  body  of  Pulastya,  with 
great  anger  began  to  look  upon  Vaishra- 
vana 

2.  Knowing  that  his  sire  was  ang-ry 
with  him,  Kuvera,  the  lord  of  Raicshasas, 
always  tried  to  please  him,  O  king. 

3«  Living  in  Lanka  that  king  of  kings, 
borne  on  the  shoulders  of  men,  sent  throe 
Rakshasis  to  wait  upon  his  father. 

4»  O  foremost  of  the  Bharata,  th?y,  well- 
vcrsed  in  the  art  of  singing  and  dancing, 
always  engaged  in  encompassing  the  plea- 
sure of  the  nigh -souled  Rishi.         . 

5»  O  lord  of  the  world,  O  kinjCTt  Pushpot- 
k*ita,  and  Raka  and  Malini,  slender  waisted, 
vied  with  one  another  in  pleasing  him. 

<5.  Being  pleased  with  them,  the  high- 
soulcd  sage  conferred  boons  on  them — and  on 
^ch  of  them  sons  like  Lokapalas  according 
to  their  desire. 

?•  He  begot  on  Pushpatkota  two  sons, 
the  k>rds  of  the  Rakshasas,  Kumbhakarna 
and  the  ten-headed  (Ravana)  both  un- 
«9*^lled  in  prowess  on  earth. 

8.  On  Malini  he  begot  one  son  nanied 
Ribhishana;  on  Raka  Khara  and  Surpa- 
nakha. 

9-     In  beauty  Bibhishana  surpassed  them 

•» ;  he  grew  very  pious  aud  used  to  perform 
nieg. 


10.  That  foremost  of  Raks1iasaft»  the  ten- 
headed  (Ravana)  became  the  greatest  of 
them  all  ;  highly  energetic,  powerful  and 
gifted  with  great  strength  and  prowess. 

11.  The  Rakshasa  Kumbhakarna  was 
the  most  powerful  in  battle;  he  was  fierce, 
terrible  and  a  periect    master  of  the    arts  of 

illusion. 

12.  Khara  was  proficient  in  archery,  ini- 
mical towards  Brahmanas  and  used  to  eat 
flesh;  Surpanakha  used  always  to  put  im- 
pediments in  the  performance  of  ascetic  ob- 
servances. 

13.  All  those  heroes,  well- versed  in  the 
Vedas  and  intent  on  the  performance  of 
religious  rites,  lived  with  their  father  in  the 
Gandhamadana  mountain. 

14.  There  they  saw  Vaishravana  seated 
with  their  father  possessed  of  wealth  and 
carried  by  men. 

15.  Possessed  by  jealousy  they  made  up 
their  mind  to  perform  devout  penances;  and 
they  pleased  Brahma  with  severest  ascetic 
penances. 

16.  Subsisting  on  air  only  surrounded  by 
five  sacred  fires  and  engaged  in  meditation 
the  ten-lieaded  Havana  remained  standing 
on  one  leg  for  a  thousand  years, 

17. — 18.  Lying  down  on  earth  and  with 
restricted  diet  Kumbhakarna  was  engaged 
in  penances;  the  wise  and  noble  Bibhisnana, 
fasting  and  living  on  dry  leaves,  engaged  in 
meditation  and  practised  devout  penances 
for  as  long  a  period. 

19.  Khara  and  Surpanakha  with  delight- 
ed hearts  waited  upon  and  protected  them 
who  were  thus  engaged   in  devout  penances, 

20.  After  the  completion  of  a  thousand 
years  the  invincible  ten-headed,  cutting  off 
his  ten  heads,  made  them  an  offering  to 
the  sacred  fire.  The  Lord  of  the  univertfe 
was  pleased  with  this  act. 

21.  Thereupon  Brahma,  going  there 
himself,  made  them  desist  from  ascetic  ob- 
servances by  promising  to  confer  upon  each 
one  of  them  boons  separately. 

Brahma  said  :— 

22.  I  am  pleased  with  you,  desist,  O 
sons  and  pray  for  boons  ;  all  your  desires, 
with  the  exception  of  immortality  only,  will 
be  fulfilled. 

23.  As  you  have  given  your  heads  to  fire 
frotn  great  ambition,  they  will  again  adorn 
your  body  as  before,  according  to  your  de<- 
sire. 

24.  There  will  be  no  disfigurement  in  your 
person  ;  you  shall  be  able  to  assume  any 
person     according    to    your     desire,    you 


393 


IIAHAttllAHAtA. 


slttU  always  vanquiah  your  enemies  in 
battle. 

35.  May  I  never  meet  with  defeat  at  the 
hands  of  Crandharvas,  celestials,  Kinnaras 
Asuras,  Yakshas,  Rakshas,  Nagas  and  all 
other  creatures. 

Braba*  liid  ^^ 

26.  You  shall  have  no  fear  from  those  of 
.whom  you  have  mentioned  except  from 
.men  ;  may  good  betide  you  ;  this  has  been 
ordained  by  me. 

Itorteadayt  lald :— 

27.  Thus  accosted  the  ten  headed  Ha- 
vana was  greatly  delighted  ;  on  account  of 
his  perverted  understanding,  the  man-eating 
(demon)  disregau'ded  human  beings. 

28*  In  th  same  way  the  grandfather  ad- 
dressed Kumbhakama  also ;  his  rea-son  being 
clouded  by  darkness  he  prayed  for  long 
lasting  sleep. 

29.  Saying  "So  tt  shall  be'*  he  said  to 
Bibhishana : — "pray  for  a  boon,  O  my 
BOA,  I  have  been  repeatedly  pleased  with 
you." 

BiUdtlitaAwid;^ 

'  ja.  Even  in  great  calamity  may  I  have 
no  inclination  for  impiety ;  ignorant,  as  I 
am,  O  lord,  may  the  light  of  divine  know- 
ledge appear  before  me. 

Srah&ft  laid  :— 

3i«  O  repressor  of  your  enemies,  as  your 
mind  is  not  inclined  to  impiety,  although 
jrou  are  bom  as  a  Rakshasa,  I  grant  you 
immortality. 

XarkaaidaTft  uid  ^— 

32.  Having  obtained  this  boon,  the  ten- 
headed  Ravaoa  defeated  Kuvera  in  battle 
and  wrested  from  him  the  sovereignty  of 
Lanka. 

33.  That  Divine  one  leaving  Lanka  and 
followed  by  Gandharvas,  Yakshas.  Rak- 
shas, and  Kinnaras  went  to  live  on  the 
mountain  Gandhamadana. 

34.  By  force  Havana  took  from  him 
the  ditfnot  Pushpaka.  Yaishravana  then 
cursed  him : — "This  will  aot  carry  you  1 

35.  It  win  carry  him  who  will  kill  you  in 
bttttle ;  as  yo^  have  insulted  me  who  am 
your   adorabloi  you  shall  seon  die." 

36*  Alwsys  wending  the  way  of  the 
pk>u9i  tho  virtuous-aouled  Bibhishana, 
endued  with  great  glory ,  foltowed  him,  O 
great  king. 

37*  Then  pleased  with  his  younger 
brother,  the  Divine  kjng  of  wealth,  conferred 


tmon  him  the  commaml  of  the  Vakstia   and 
Rakshasa  hosts. 

38.  The  man-eatii^  and  highly  power- 
ful Raksbasas  and  Pishachas,  having  asseni-* 
bled  together,  installed  the  Ten -headed 
Havana  as  their  king. 

39.  The  terribly  i:owerfu\  Ten-beaded 
(Havana)  assumnig  form  at  will  and  capa- 
bale  of  going  through  the  sky,  attacked  the 
gods  and  demotis  and  took  away  by  force 
from  them  their  valuable  property. 

40.  Beeause  he  had  terrified  all  crea- 
tures he  was  called  Havana.  And  the  Teo<* 
headed  domon,  capable  of  having;^  any 
might  at  will,  struck  terror  even  to  the 
very  gods 

Thtis  ends  the  two  hnndrtd  mnd  sewenfy* 
fourth    chapter,  the   story  of  RavuftA^  im 
Ramopakshyana  Parva  of  Vana  Parva^ 


C  H  AFTER  CCLXXV. 

(RAMOPAKSHYANA    PARVA)— 

Contintud* 

Markaadaya  said  ^-* 

1.  Thereupon  the  Brahmarshis,  theStd« 
dhas,  the  celestials,  saints,  with  Havyavahaf 
as  their  spokesman,  sought  the  protection  o, 
Brahma. 

2.  The  highly  powerful,  Ten-heaved  son 
of  Visrava  cannot  be  slain  for  the  booa« 
that  was  given  him  before  by  you. 

3.  The  mighty  powerful  one  is  oppressing 
the  creatures  in  every  possible  way  ;  there* 
fore  save  us,  O  lord ;  there  is  none  else  ex* 
cept  you  to  save  us. 

Brihrnaudd:— 

4.  O  Vibhavasu,  he  cannot  be  slain  m 
battle  either  by  the  celestials  or  the  Asoras 
I  have  already  ordained  what  is  necessary 
for  this  p\irpose.    But  hb  death  b  near. 

5.  For  this  purpose  and  at  my  command 
the  four-headed  god  has  already  been  m* 
camated ;  Vishnu,the  foremost  of  repressor^ 
shall  accomplish  thb. 

6.  In  their  presence  then  the  Grande 
father  said  to  Sakrai— <«You  abo  taloe 
your  birth  on  earth,  with  all  these  ^^•^•^•H 

7.  You  all  b^;et  on  monkeys  and  bears 
heroic  and  powerful  sons  cafMible  of  assn^ 
ring  forms  at  will  to  help  Yishnn." 

8.  At  thb,  the  celestiab,  the  GmndhstT' 
vas,  and  the  Danavas  quickly  assembled 
to  consult  as  to  how  they  should  be 
born  on  earth  according  to  their  re^ectna 
parts. 


VANA   PARVA. 


393 


9.  In  their  presence  the  Deity,  confer- 
ring  boons  commandeH  a  Gandharvi  named 
Dundubhi  saying  : — "Go  there  for  accom- 
plishing this  object." 

10.  Hearing  the  words  of  Grand-father, 
Dundhubhi  became  born  on  earth  as  the 
haunch -backed  Manthara. 

11.  And  all  the  leading  celestials,  Sakra 
and  others  begot  offspring  on  the  wives 
of  the  foremost  of  monkeys  and  bears. 

12.  They  all  took  after  their  fathers,  in 
strength  and  fame ;  they  were  capable  of 
breaking  down  mountain  summits  and 
their  weapons  werejtrees  of  Sala  and  Tula, 

13.  Their  bodies  were  as  hard  as  ada- 
mant and  they  were  all  endued  with  very 
great  strength;  they  were  all  skilled  in  the 
art  of  warfare  and  could  summon  any 
amount  of  strength  at  their  will. 

14.  They  were  gifted  with  the  strength 
of  an  Ayuta  elephants  and  were  like  the  wind 
in  speed;  some  of  them  lived  wherever  they 
liked;  others  lived  in  woods. 

15.  Having  ordained  all  this  the  wor- 
shipful creator  instructed  Manthara  as  to 
what  she  should  do. 

16.  Understanding  his  words  she,  quick 
as  thought,  did  accordingly.  She  moved 
about  here  and  there  fanning  quarrels. 

Thus  ends  the  two  hundred  and  seventy 
fifth  chapter^  the  ori^n  of  monkeys^  in 
Ramopakshyana  of  Van  a  Parva, 


CHAPTER    CCLXXVI. 


(RAMOPAKSHYANA  PARVA)- 

Continued, 

Tudhisthira  said  :— 

!•  Your  worshipful  self  has  related  (to 
»^e)  sep:irately  of  the  birth  of  R^ma  and 
others.  O  Brahmana,  I  am  (now)  desirous 
of  hearing  of  the  cause  of  their  exile. 
Tell  me, 

2.  O  Brahmana,  why  the  heroic  sons  of 
Dasharatha,  the  brothers  Rama  and  Laksh- 
'Jjana,  departed  to  the  forest,  together  with 
Ine  renowned  Moithili  (Sita,  daughter  of 
"»«kingof  Mithila). 

Harkandeya  said  :— 

3'  O  King,  Dasharatha,  always  devoted 
w^reHgion,  and  given  to  (the  performance 

?  relipous  ceremonies,  and  eneaged  in 
"*>nmering  to  the  comforts  of  his  ciders, 
^*»  (very)  glad  at  the  birth  of  his  tons. 

59 


4.  Those  sons  of  his,  gradually  ^ew 
up  in  strength,  obtained  mastery  over 
the  Vedas  together  with  all  their  mysteries, 
and  became  skilled  in  the  science  of 
weapons. 

5.  When  after  having  observed  the 
Brahmacharya  vows,  they  got  marrried, 
Dasharatha,  O  king,  became  (very)  pleased 
and  happy. 

6.  (And)  among  them,  his  intelligent 
eldest  son,  who  gladdened  the  heart  of  his 
father,  and  delighted  his  subjects,  was 
named  Rama  on  account  of  his  sweet  dis* 
position. 

7.  Then  that  wise  monarch  considering 
himself  far  too  advanced  in  age  (to  look 
after  worldly  affairs),  consulted  with  his 
righteous  ministers  and  priests, 

8.  For  the  installation  of  Rama  as   the 

Crince  regent,  O    Bharata.    And    all  those 
est  of  advisers  thought    that  it    was    the 
proper  time  (for  the    purpose). 

9—13.  O  descendant  of  the  Kurus,  king 
Dasharatha  was  greatly  pleased  on  behold- 
ing his  son  (Rama)  of  red  eyes  and  mighty 
arms,  endued  with  the  gait  of  an  elephant 
mad  (with  exuberance  of  spirits),  of  long 
arms  and  broad  chest,  having  blue  and 
curly  hair,  blazing  with  beauty,  brave  as 
Sakra  in  battle,  versed  in  all  the  religious 
duties,  wise  as  Vrihaspati,  an  object  of 
adoration  with  all  his  subjects,  proficient  in 
every  science  and  art,  of  subdued  passions, 
pleasant  to  the  eye  of  even  his  enemies, 
the  chastiser  of  the  wicked,  the  protector 
of  the  virtuous,  endued  with  high  intellect, 
invincible,  ever  victorious  and  never  van- 
quished, and  the  enhancer  of  this  joy  of 
(his  mother)  Kousalya. 

14.  That  highly  energetic  and  powerful 
one  (Dasharatha),  thinking  of  the  qualifica- 
tions of  Rama,  was  well -pleased  and  (thus) 
addressed  his  priest,  "All  hail  to  you 

15.  O  Brahmana.  This  night  the  cons- 
tellation Pushya  being  in  the  ascendant, 
will  be  a  highlv  auspicious  time.  Let  there- 
fore my  attendants  collect  materials  (for  the 
inaguration)  and  let  Rama  also  be  invited." 

16.  Hearing  these  words  of  the  king, 
Manthara  (the  maid  of  Kaikeyi)  went  to 
Kaikeyi,  and  addressed  her  these  words 
suited  to  the  occasion. 

17.  O  Kaikeyi,  your  great  itMuck  has 
to-day  been  proclaimed  by  the  king.  O 
unfortunate  one,  may  a  nerce  and  angry 
venomous  snake  bite  you. 

18.  It  is  indeed  Kousalya  who  b  fortu- 
nate in  as  much  as  her  son  will  be  mstaHed. 
Where  is  your  gcted  fortune  since  yoyr  sob 
wtO  not  obtnin  the  kingdom"  T 


394 


MAHABHARATA. 


lo.  On  hearing  these  words  of  (Man- 
tharA),  Kaikcyiwith  her  waist  resembling 
the  middle  of  a  Dambur^,  decked  with  all 
sorts  of  ornaments  and  wearing  a  highly 
beautiful  appearance, 

20.  Sought  her  lord  m  a  secluded  place, 
and  making  a  show  of  love,  smilingly  spoke 
these  sweet  words  : — 

21.  "O  king,  you  are  (always)  firm  in 
your  promise.  Formerly  you  promised  me 
a  boon.  Do  you  grant  it  now  and  thereby 
save  yourself  the  sin  of  an  unredeemed 
promise". 


The  King  sftid  :— 

22.  "  I  am  ready  to  grant  you  any  boon 
you  like.  Is  there  anybody  to  be  slain  that 
does  not  deserve  death  or  is  there  any  one 
to  be  set  at  liberty  who  is  imprisoned  ? 

23.  Whom  shall  I  heap  riches  upon 
and  whom  shall  I  deprive  of  his  wealth  ? 
Everything  on  earth  belongs  to  me  except 
what  is  possessed  by  the  Brahmanas. 

24.  I  am,  in  this  world,  the  king  of  all 
kings,  and  the  guardian  of  the  four  orders, 
O  fortunate  one,  express  your  desire  with- 
out delay". 

25.  Listening  to  these  words  of  the  king, 
and  binding  him  to  his  promise,  she,  well 
aware  of  her  influence  over  him,  spoke 
these  words : — 

26.  *•  Let  Bharata  be  insulled  with  the 
materials  brought  for  Kama  and  let  Raghava 
depart  to  the  forests." 

27.  O  the  best  of  the  Bharatas,  on 
hearing  this  disagreeable  speech  of  terrible 
sienificance,  the  king  weighed  down  with 
grief,  could  not  speak  anything. 

28.  Learning  that  his  father  has  been 
thus  promise-bound  and  considering  that 
the  king's  truth  ought  to  remain  inviolable, 
the  virtuous  and  powerful  Rama  went  into 
the  forests. 

29.  And,  may  you  be  blessed,  he 
(Rama)  was  followed  by  the  prosperous 
Lakshmana,  the  foremost  of  bowmen,  and 
his  wife  Sita,  the  princess  of  Videha  and 
daughter  of  Janaka. 

30.  Then  Rama  having  departed  to  the 
forest,  Dasharatha,  following  the  eternal 
law  of  time,  gave  up  the  ghost. 

31.  And  seeing  tfiat  Rama  had  left  for 
tlie  forest  and  that  the  king  had  breathed 
hfe  4asr,  Kaikeyi  causing  Bharata  to  be 
brought,  addressed  to  him  these  words. 

32.  "  Nqw  that  the.  king  biw  gone  to 
heaven,  and  Rama  and  Laksmana  h^vc 
left  .for  the  forest,  accept  this  auspicious 
and  extensive  kingdom  with  all  its  thorns 
weeded  out." 


33.  (Thereupon),  the  virtuous  (Bharata) 
said  to  her  "  You  have  committed  a  very 
cruel  deed  by  killing  your  hasband  ana 
exterminating  the  family  actuated  by  greed 
of  wealth  alone. 

34.  O  accursed  (woman)  of  (our)  family, 
hurUng  disgrace  upon  my  head,  fulfil  your 
desire  now."  Saying  this  to  her  moiher,  he 
gave  free  vent  to  his  tears. 

55.  And  vindicating  his  character  before 
all  the  subjects,  he  set  out,  desirous  of 
bringing  biick  his  brother  Ramn. 

36.  Placing,  KousaUa,  Sumitra  and 
Kaikeyi  in  vehicle  at  the  van  (of  hfs  train), 
he  set  out  with  a  sorrowlul  heart,  accom- 
panied by  Satrughna, 

37.  Vashistha,  Vamadeva,  thousands  of 
other  Brahmanas  and  by  the  people  of  the 
cities  and  the  provinces,  with  an  eagar 
desire  to  brmg  Rama  back. 

38.  (And  he)  found  Rama  tog^ether  with 
Lakshmana  in  the  (mountain)  Chitrakuta 
bow  in  hand  and  wearing  the  garb  of 
ascetics. 

39.  (But),  being  dismissed  by  Raraa  who 
was  bent  on  obeying  his  fathers*  words,  he 
(Bharata)  began  to  reign  at  Nundig^ram 
placing  his  brother's  shoes  before  him. 

40.  And  Rama  too,  afraid  of  the  return 
of  the  people  of  the  cities  and  provinces 
entered  into  the  mighty  forest  of  bandaka 
near  the  hermitage  of  Sarabhanga. 

41.  Paying  his  adorations  to  Sarabhanga, 
and  taking  refuge  in  the  Dandaka,  forest  he 
began  to  dwell  on  the  banks  of  the  beauti- 
ful river  Godavari. 

42.  While  dwelling  there,  Rama  had 
great  enmity  with  Khara  who  had  his  abode 
in  the  Janasthana,  on  account  of  Surpanakha. 

43.  The  descendant  of  Rughu,  devoted 
to  virtue,  slew  fourteen  thousands  of  Raksha- 
sas  on  earth  for  the  protection  of  the 
ascetics. 

44.  And  the  intelligent  Raghaba  having 
slain  the  highly-powerful  Khara  and 
Dushana  restored  peace  to  thai  sacred 
forest. 

45.  Those  Rakshasas  being  slain, 
Surpanakha  with  her  nose  and  Gps  cut  ofi 
ireturned  to  Lanka,  the  abode  of  her  brother 
(Ravana.) 

46.  Then  that  Rakshasa*woman  sensless 
with  grief,  and  with  marks  of  dry  blood  00 
her  face,  approaching  Ravana,  fell  down  at 
his  feet. 


,  47.,  Seeing  her  tlius  roultirated  Ravant 
became  sensless  with  rage  and  fired  with 
anger  and  gnashing  his  teethf  rose  up  from 
his  throng. 


VANA    PARVA. 


39S 


48.  And  dismissing  his  ministers  he 
asked  her  in  private  *'0  gentle  sister,  who 
has  made  you  so  by  despising  and  disre- 
garding me  7 

49.  Who  is  he  that  having  got  a  sharp 
spear  has  rubbed  it  all  over  his  body  ? 
Who  is  he  that  is  sleeping  in  peace  and 
security,  keeping  a  fire  near  his  head  ? 

50.  Who  is  he  that  has  trodden  over  a 
terrible  snake  ?  Who  is  he  that  has  thrust 
his  hand  into  the  jaws  of  a  mained  lion  ?" 

51.  While  he  was  saying  thus,  sparks  of 
flame  issued  out  from  his  organs  of  senses 
like  those  that  are  emitted  from  the 
hollows  of  a  tree  on  fire  at  night. 

52.  Then  his  sister  informed  him  of  the 
prowess  of  Rama  causing  the  defeat  of  the 
Rakshasas  led  by  Khar  and  Dushana. 

53.  Then  king  (Ravana)  settling  as 
to  what  course  to  adopt,  and  making  arran- 
gements for  the  protection  of  his  capital, 
and  consoling  his  sister,  rose  up  in  the  air. 

54.  Crossing  the  mountains  Trikuta  and 
Kala  he  beheld  the  mighty  ocean  of  deep 
waters,  the  abode  of  the  Makaras  (alli- 
gators) 

55.  Then  D  ishanana  (Ravana,  who  had 
ten  mouths)  cf  fusing  it  (the  ocean)  reached 
Gokarna  the  }ȣloved  place  of  the  high- 
souled  weilder  of  the  trident  (Siva), 

56.  Then  the  ten -headed  one  went  to  his 
late  minister  Maricha  who  had  long  before 
at  that  very  place  adopted  the  mode  of  life 
led  by  the  ascetics,  through  fear  of  Rama. 

Thus  ends  the  two  hundred  and  seventy- 
sixth  chapter t  the  exile  of  Rama  into 
the  forest,  in  the  Rama  Upahayana  of  the 
Vatfa  Parva. 


CHAPTER    CCLXXVII. 

RAMA  UPAKHYANA  PARVA.— 

Continued, 

Harkandeya  said:— 

I*  Seeing  Ravana  come,  Maricha  accord- 
ed to  him  a  respectful  welcome  by  offer- 
ing fruits  and  roots. 

2.    When  he  (Ravana)  had    been    seated* 
and  rested  awhile,  that  Rakshasa  (Maricha), 
^J'cll  aware  of  the  proper  made  of  speech,  sat 
°^de  Ravana,  who  was  himself  an  eloquent 
speaker,  and  humbly  addressed  him  tl^M*. 

3*  "  Your  complexion  is  not  in  its 
"Mural  sute.  Is  it  all  right  with  your 
*^fi[dom  ?  Do  thy  subjects  render 
^^•dicnce  to  you  (now)  as  they  did  before  ? 


4.  O  lord  of  the.  Rakshasas,  what  busi- 
ness  has  brought  you  here  ?  Know  it  to 
be  already  performed  even  if  it  be  very 
difficult  of  fulfilment."  "^ 

5.  Ravana,  whose  hear*  vas  distracted 
with  grief  and  anger,  briefly  told  him  of  the 
acts  of  Rama  and  the  steps  that  were  to  be 
taken. 

6.  On  hearing  Ravana,   Maricha    shortly 
told  him  "  You  must    not    provoke    Rama, 
for  I  am  well  aware  of  his  prowess. 

7.  Is  there  any  body  who  can  stand  the 
fury  of  the  arrows  of  that  high-souled  one^T 
That  most  heroic  mortal  is  ^he  cause  of  my 
leading  this  ascetic  life. 

8.  What  wicked-minded  creature  has 
given  you  this  advice  which  ^ill  lead  you  to 
the  very  mouth  of  destruction  ?"  (On  hear- 
ing Marcha)  Ravana  reproachfully  replied 
to  him  in  anger 

9*  **  If  you  do  not  comply  wirh  my  be 
bests,  you  shall  surely  meet  with  death," 
Maricha  then  considered  (within  himseJO 
*•  death  is  preferable  at  the  hands  of  a  supe- 
rior being. 

10.  Since  death  is  certain  I  shall  do 
what  he  desires.*'  Then  Maricha  replied  to 
the  king  of  the  Rakshasas. 

11.  "What  service  shall  I  have  to 
render  to  you  ?  I  shall  (surely)  do  it  even 
if  I  am  not  equal  to  it."  (Thereat)  the  ten- 
headed  one  replied  to  him  "go and  tempt 
Sita 

12.  Wearing  the  form  of  a  deer  with 
golden  horns  and  a  golden  skin.  It  is  cer- 
tain  that  on  beholding  you  she  wilt  send 
Rama  after  you. 

I3«— U«  When  the  descendant  of  Kaku- 
stha  (Rama)  will  go  away  (after  you)  Sita 
will  be  under  my  control.  I  will  then  for- 
cibly take  her  away.  (And  then)  that 
wicked-minded  being  (Rama)  will  die  in 
consequence  of  the  loss  of  his  wife.  Render 
to  me  this  help."  Thus  spoken  to,  Maricha 
having  performed  his  last  rites  (in  antkJipa- 
tion  of  sure  death), 

15.  And  with  a  heavy  heart,  followed 
Ravana  who  was  going  before  him.  Then 
having  got  to  the  hermitage  of  Rama  of 
untiring  action,  '    * 

16.  They  both  did  as  was  arranged 
previously.  Ravana,  assuming  .  the  shapfe 
of  an  ascetic  with  his  head  shaven  and 
holdmg  (in  his  hands)  a  triheadad  staff, 

17.  And  Maricha  in  the  guise  of  a  deer 
appeared  on  the  scene.  And  Martcha 
showed  himself  to  the  princess  of  Videha  ia 
the  form  of  a  deer. 


39* 


MAllABAHRATA. 


18.  Driven  by  destiny,  SiU  sent  Rama 
in  pursuit  ol  him.  And  Rama  (too)  with  a 
view  to  please  her,  soon  taking  up  his  bow, 

19.  And  instructing  Lakshmana  to  pro- 
tect her,  went  in  pursuit  of  that  deer. 
Equipped  with  his  bow,  q  liver,  and  sword, 
and  with  his  fingers  encased  in  the  skin 
a  Godfia, 

20.  Rama  ran  after  that  deer  as  Rudra 
followed  the  stellar  deer  (i  e  Prajapati,  who 
in  the  guise  of  a  deer  followed  his  daughter, 
but  Siva  cut  oft  his  head  which  became  the 
constellation  called  Mrigasira  i  e  the  deer- 
head).  And  that  Rakshasa  now  appearing 
before  him  and  then  disappearing  from  his 
view, 

21.  Allured  Rama  to  a  great  distance. 
Rama,  then,  knew  what  that  deer  really 
was.  The  intelligent  Raghava  knowing  him 
to  be  a  Rakshasa, 

22.  Took  up  an  arrow  of  infallible  energy 
and  killed  him  who  wore  the  shape  of  a  deer. 
Struck  by  Ram's  arrow,  he,  imitating  the 
voice  of  Rama, 

23.  Began  to  cry  piteously  calling  upon 
Sita  and  Lakshmana.  And  (when)  the 
princess  ol  Videha  heard  those  piteous 
cries, 

24.  She  was  about  to  run  towards  the  di- 
rection from  which  the  sound  came.  Then 
Laksmana  spoke  to  her  "O  timid  lady,  there 
is  no  reason  for  your  fear.  Who  is  able  to 
strike  Rama  ? 

25 — 26.  O  lady  of  sweet  smiles,  you  will  in 
a  moment  see  your  lord  Rama."  Thus  ad- 
dressed»  she,  who  was  weeping  aloud,  from 
the  weakness  natural  to  her  sex,  began  to 
suspect  Laksmana  adorned  with  a  spotless 
character.  And  that  chaste  woman,  devoted 
to  her  husband,  began  to  level  against 
Lakshmana  these  harsh  words : — 

27.  **0  fool,  the  desire  which  you  che- 
rish in  your  heart  shall  never  be  grati- 
fied' I  will  rather  kill  myself  with  a  wea- 
pon, 

28 — 29.  Or  throw  myself  from  the  summit 
of  a  mountain,  or  enter  into  fire,  than  forsak- 
ing my  husband  Rama  live  with  such  a  mean 
wrech  as  you,  like  a  tigress  under  the  pro- 
tection of  jackal.  Thus  addressed  by  her, 
Lakshmana  who  was  devotedly  attached  to 
Rama, 

30.  And  who  possessed  a  noble  character, 
shutting  up  his  ears  (with  his  hands)  and 
armed  witn  bow  went  out  following  the  foot- 
prints ol  Rama. 

31.  And  without  casting  a  single  look 
upon  her  whose  lips  resembled  a  (ripe) 
Bmiba  fruit,  (he)  set  out  (in  search  of  Rama). 


In  the  meantime,  the  Rakshasa  Ravana  ap- 
peared (before  Sita) 

32.  Assuming  a  i^enteel  appearance 
though  inwardly  very  wicked  and  like  a  fire 
hidden  undrr  ashes.  Disguised  as  an  asce- 
tic he  (showed  himself  there)  in  order 
to  carry  off  that  lady  of  blameless  cha- 
racter. 

33.  On  perceiving  him,  the  virtuous 
daughter  of  Janaka  welcomed  him  by  offer- 
ing fruits  roots  and  a  seat. 

34.  But  that  foremost  of  the  Rakshasas 
disregarding  all  those  things  and  assuming 
his  natural  shape  began  to  cheer  up  the 
Princess  of  Videha  saying 

35.  "O  Sita,  I  ^m  the  lord  of  the 
Rakshasas  and  celebrated  under  the  name  of 
Ravana.  My  beautiful  city  is  named 
Lanka  and  is  situate  on  the  other  side  o£  the 
ocean. 

36.  There  amongst  beautiful  damsels  j-ou 
will  shine  with  me.  O  lady  of  beautiful  lips, 
do  become  my  consort  and  abandon  the 
ascetic  Baghava". 

37.  Addressed  in  this  strain,  the  daugh- 
ter of  Janaka,  endued  with  beautiful  lips, 
shut  up  her  ears  (with  hands)  and 
said   "Do  not  say  such  words  again. 

38.  Even  if  the  firmament  with  all  it«  stars 
fall  down,  even  if  the  eaiHh  be  reduced  to 
atoms  and  even  if  the  fire  be  deprived  of 
heat  and  turn  cold,  1  will  not  forsake  the 
descendant  of  Raghu. 

39.  Is  it  possible  for  a  she-dephant  who 
has  enjoyed  the  company  of  the  mighty 
ranger  of  forests  with  rent  temples,  to  live 
with  a  (miserable)  hog  7 

40.  How  can  a  lady  who  has  tasted  of 
the  sweet  wine  prepared  out  of  honey  or 
flowers,  be  tempted  to  drink  the  (wretched) 
wine  prepraed  from  peutrid  rice"  ! 

41.  Having  spoken  thus,  she  with  her  lips 
trembling  in  ire  and  repeatedly  shaking  her 
hands  entered  the  hermitage. 

42.  (But)  Ravana,  pursuing  that  lady 
of  beautiful  lips,  cut  off  her  retreat.  And 
harshly  scholded  by  Ravana  she  fell  into  a 
soon. 

47.  But  (he)  seizing  her  by  the  hair  (of 
her  head)  rose  up  in  the  air.  Then  a  v^- 
ture,  Jatayu,  living  in  a  mountain,  saw  that 
helpless  lady  crying  in  distress  uttering  the 
name  of  Rama  while  being  carried  off  (by 
Ravana). 

Thus  tnds  the  two  hundred  and  se^enir* 
seventh  chapter ,  the  death  of  Maricha 
in  the  Ramaufakhyana  ef  the  VanA 
Parva, 


YANA   PARVA. 


397 


CHAPTER    CCLXXVIII. 

(RAMOPAKSHYANA  PARVA)- 
Continued, 

Makandeya  said  :— 

1.  The  highly- powerful  lord  of  the  vul- 
tures, Tatayu,  the  son  of  Anina  and  the  bro- 
ther of  Sampati  was  a  friend  of  Dasha- 
ratha's. 

2.  (When)  that  bird  saw  his  daMnr^ter-in- 
law  in  the  arms  of  Ravana  he  furiously 
rushed  against  the  lord  of  the  Rak- 
shasas. 

3.  The  vulture  then  said  to  him  "let  go 
the  princess  of  Mithila  ;  leave  her.  O 
night- ranger,  how  can  you  carry  her  off 
when  I  am  alive  ? 

4.  If  you  do  not  release  my  daughter-in- 
law  you  must  not  escape  with  your  life." 
Saying  thus,  he  beean  to  pierce  the  lord  ot 
the  Rakshasas  with  his  claus. 

5.  By  striking  him  with  wings  and  beak 
several  limes,  he  (frightfull})  lacerated  (Ra- 
vana). And  blood  began  to  gush  (out  of 
his  body)  as  copiously  as  waters  fr.  m  a 
mountain -spring. 

6.  Thus  struck  by  the  vulture,  the  well- 
wisher  of  Rama,  he  (Ravana)  taking  up  his 
sword  cutoff  the  wings  of  that  feathery 
creature. 

7.  Having  killed  that  king  of  the  vultures 
resembling  a  mountain  peak  penetrating 
through  the  clouds,  the  Rakshasa  with  Sita 
on  his  lap  rose  up  (in  the  air.) 

8.  Wherever  the  Princess  of  Vidha  be- 
held a  hermitage,  a  lake,  or  a  river,  she 
threw  down  there  an  ornament. 

9.  That  intell'g^nt  lady  saw  on  a  moun- 
tain-peak five  foremost  of  monkeys  and 
there  she  threw  down  a  highly  beautiful 
piece  of  cloth. 

10.  And  like  lightning  (playing)  among 
the  (dark)  clouds  that  beautiful  and  yellow 
(cloth)  fluttering  through  the  air  fell  down 
among  those  five  (dark-coloured  monkeys). 

11.  Ranging  through  the  air  like  a  bird 
he  (Ravana)  soon  cleared  a  great  distance 
and  beheld  his  beautiful  and  lovely  city 
adorned  with  many  gates, 

12.  Surrounded  by  high  ramparts  and 
built  by  Vlshakarma.  And  then  the  lord 
of  the  Rakshasas  entered  his  city,  Lanka, 
with  Sita. 

13.  The  princess  of  Vedeha  being  thus 
carried  off,  the  intelligent  Rama  having 
slain  the  great  deer  on  his  way  back  met 
his  brother  Lakshmana. 


14.  Beholding  his  brother,  (Rama)  said 
to  him  with  a  rebuke  "How  could  you  leave 
alone  the  princess  of  Videka  in  the  forest 
frequented  by  the  Rakshasas  "  ? 

15.  And  he  was  grently  afflicted  with 
grief  thinking  of  his  being  allured  to  a  great 
distance  by  the  Kakshasa  assuming  the 
form  of  a  deer  and  of  the  arrival  of  his 
brother  (leaving  Sita  alone). 

16.  Havinqr  quickly  come  up  to  Laksh- 
mana whom  !»e  was  still  reproving,  he  said 
"O  Lakshmana,  is  the  princess  o?  Videha 
still  alive  7  I  am  afrad  I  shall  see  her  no 
more." 

17.  L.nkshmana  then  informed  Rama  of 
every  thing  that  Sita  had  said  to  him,  es- 
pecially the  harsh  wojds  with  which  she  sub- 
sequently rebuked  him. 

18.  Rama  then  with  a  burning  heart 
quickly  proceeded  fowards  the  hermitage 
and  (on  the  way)  he  beheld  the  vulture, 
huge  as  a  mountain,  in  his  last  moments. 

19.  Suspecting  him  to  be  a  Raksha- 
sa, the  descendant  of  Kakustha  drawing 
his  bow  powerfully,  rushed  at  him  with 
Lakshmana. 

20.  The  spirited  (vulture)  then  said  to 
Rama  and  Lakshmana.  "All  hail  to  vou, 
I  am  rhe  king  of  the  '  vultures  and  a  friend 
of  Dasharatha's." 

21.  Thus  ad  Iressed  by  him,  they  put 
their  auspicious  bows    aside  and    said  "who 

s  this  one    that  is  mentioning    the  name  of 
our  father?  " 

22.  Then  they  both  beheld  the  bird  witli 
its  wings  cut  of!  ;  and  the  vulture  related  to 
him  as  to  how  he  came  by  death  while 
attempting  to  rescue  Sita. 

23.  Rama  then  asked  the  vulture  as  to  the 
way  taken  by  Ravana.  But  the  vulture  in- 
dicated it  by  a  nod  of  the  head  and  then 
passed  away. 

24.  Knowing  from  the  sign  made  by  the 
vulture  that  it  was  the  south  (towards  which 
Ravana  had  gone)  the  descendant  of  Kaku- 
shtha,  out  of  regard  for  his  father's  friencl, 
caused  his  last  rites  to  be  performed. 

25.  Then  beholding  (on  their  way)  many 
hermitages,  scattered  all  over  with  seats  of 
Kusha  grass  and  umbrellas  of  leaves,  broken 
jars  of  water,  devoid  of  inmates,  and  aboun- 
ding with  hundreds  of  Jackals, 

36.  Those  tormentors  of  foes  afflicted 
with  distraction  and  grief  at  the  abduction 
of  Sita  proceeded  towards  the  south  of  the 
forest  Oandaka. 

27.  In  that  great  forest  Rama  together 
with  the  son  of  Sumitra  (Lakshmana)  taw 
many  herds  of  deer  flying    in  all  directions. 


39« 


HAHABIIARATA 


aS.  AnJ  they  heard  a  terrible  uproar  of 
various  creatures  like  that  which  is  heard 
during  a  forest-fire  spreading  far  and  wide. 
In  a  moment  they  saw  a  headless  trunk  of 
terrible  appearance, 

29.  Dark  as  clouds  and  huge  as  a  rock, 
with  shoulders  broad  as  a  Sala  tret,  of 
frigantic  arms,  having  Urge  eyes  on  his 
breast,  and  a  large  mouth  situated  on  his 
capacious  belly. 

30.  And  that  Rakshasa  with  great  ease 
.sttxed  Lakshmana  by  the  hand.  (Thus 
.overpowered),  O   Bharata,  Lakshmana  was 

instantantibusly  seized  with  dismay. 

31.  He,  (the  monster),  then  turn ine  his 
.eyes  towards  Rama,  began  to  draw  LaKsh* 

mana  (forcibly)  towards   that  portion  of  his 
body  where  his    mouth    was    situate.     And 
^Lalcshmana  afflicted  with  grief  said  to  Rama 
"look  at  my  (sad)  plight. 

33.  Your  exile  from  the  kingdom,  the 
death  of  our  father,  <the  loss  of  the 
princess  of  Videha  and  (lastly)  this  my 
dangerous  condition  have  quite  overpowered 
ine. 

33.  Alas,  I  shall  never  behold  your 
return  to   Koshala  with  Vaidthi    and  your 

'  installation  in  the  kingdom    of  our  sire  and 
.^grandsire  as  the  ruler  of  the  entire  earth. 

34.  Blessed  indeed  are  they  who  will 
behold  thy  face,  resplendent  as  the  moon 
emerged  fr^  the  clouds,  and  bathed  in  the 
coronation  water  sanctified  with  Kusha,  fried 
paddy  and  black  pease." 

35.  In  this  strain  the  intelligent  Laksh- 
mana gave  vent  to  his  lamentations  prfuse- 
ly.  Then,  the  descendant  of  Kakustha, 
danntless  even  in  the  very  face  of  danger, 
thus  spoke  to  him. 

36.  "O  bravest  of  men,  do  not  give  way 
to  sorrow.  This  (monster)  can  do  you  no- 
thing when  I  am  present.  Cut  off  his  right 
hand  with  sword,  and  I  shall  hack  his  left.'' 

37.  While  thus  speaking  Rama  cut  off 
'  Ills  (left)  hand  with  a  sharp  sword  (as  easily) 
'.as  if  it  were  a  stalk  of  tila  com. 

38.  The  heroic  son  of  Sumitra,  seeing 
Raghaba  stand  by    him,  hacked    his   right 

.  hand  with  his  sword. 

39.  Then    Lakshmana  again    and  again 
.  Sfi^>te  him  in  his  sides  and    the  huge  head- 
less monster  fell  dead  on  the  ground. 

40»  Then  a  being  of  celestial  appearance 
issued  out  of  his  body  and  station mg  him- 
self in  the  air  appeared  as  resplendent  as 
the  sun  in  the  heavens. 

41.  Then  the  eloquent  Rama  asked  him 
*'teU  me  who  you  are.  How  djd  such  a 
thine  £ome  about?  All  this  appear^  to  me 
highly  flaarvcUous/' 


42.  To  him  that  being  replied  "O  »nis 
I  am  the  Gandharva  Viswavasu.  l  had  to 
assume  the  shape  of  a  Rakshasa  owing  to 
an  imprecation  of  a  Brahmana. 

43.  Sita  has  been  abducted  by  Ravana 
who  lives  in  Lanka.  Go  to  Sugriva  who 
will  help  you  (to  recover  her) 

44-  In  the  vicinity  of  the  (mountain) 
Rishyamukha  there  is  a  lake  named  Pampa 
of  auspicious  waters,  teeming  with  swans 
and  cranes. 

45.  There,  adorned  with  a  golden  gar- 
land dwells  Sugriva,  the  brother  of  Vali,  the 
king  of  monkeys,  with  four  counsellors. 

46.  Do  you  go  to  him  and  infona  ham 
of  the  cause  of  year  sorrow.  Beii^  in  the 
same  predicament  as  you  are,  he  will  hdp 
you. 

47*  Thus  far  I  am  able  to  say  that  you 
will  see  the  daughter  of  Janaka  again.  It 
is  certain  that  the  abode  of  Ravana  is  known 
to  the  monkey-king. 

48.  Saying  this  that  highly  resplendent 
celestial  being  vanished,  and  the  highly- 
powerful  Rama  and  Lakshmana  both  were 
struck  with  wonder. 

Thus  eftds  the  two  hundred  and  te^entt 
eighth  chapter,  the  destructim  of  the  ''eii- 
less  monster,  in  the  Ramaupakhyana  yfthe 
Vana  Parva, 


CHAPTER    CCLXXIX. 

(RAMOPAKSHYANA   PARVAV- 
Continued. 

Harkandeya  said  :— 

1.  Then,  Rama,  distracted  with  grief  at 
the  abduction  of  Sita,  got  to  the  Lake 
Pampa  situated  at  a  short  distance,  and  fuD 
of  several  kinds  of  lotuses. 

2.  In  that  forest  fanned  by  cod  and 
pleasant  breezes  charged  with  the  ordotir 
of  ambrosia,  the  thoughts  of  his  dear  wtfe 
crept  into  the  mind  of  Rama. 

3.  O  king  of  kings,  smitten  with 
cupld's  arrows  by  thinking  of  his  beloved 
spouse  he  lamented  (profusely).  Then  the 
son  of  Sumitra  thus  spoke  to  him. 

4.  "  O  respector  of  those  that  deserve  ho- 
nour, this  state  of  your  mind  is  as  unworthy 
of  you,  as  diseases  in  a  self-contained  o» 
man  of  regular  habits. 

5.  You  have  received  intelligence  con- 
cerning  Havana  and  the  princess  ol  Vkleha. 

,  (Now  try   to)  liberate  her  by  exertion  and 
wisdom. 


VANA    PARVA. 


399 


6.  Let  us  go  to  Siigriva,  the  foremost  of 
monkeys  who  dwells  in  (yonder)  mountain. 
Cheer  yourself  up  since  I,  your  disciple 
servant  and  assistant,  am  near." 

7.  By  these  and  various  other  words  of 
the  same  significance  spoken  by  Lakshmana, 
the  descendant  of  Ragnu  recovered  his  na- 
tural calmness  and  became  mindful  of 
his  business. 

8.  And  both  those  heroic  brothers  Rama 
and  Laksmana  bathing  in  the  waters  of  the 
Pampa  and  offering  oblations  to  their  an- 
cestors left  (for  Rishyamukha). 

9.  Then,  having  reached  the  (mountain) 
Rishyamukha  full  of  various  roots,  fruits 
and  trees,  those  heroes  saw  at  the  summit 
of  the  mountain  five   monkeys. 

10.  Sugriva,  (then),  sent,  his  minister, 
the  intelligent  monkey  Hanumana  huge  as 
a  mountain,  to  (receive  them). 

11.  Having  first  conversed  with  him, 
they  both  came  to  Sugriva.  O  king,  Ram 
then  contracted  a  friendship  with  the  mon- 
key-king. 

12.  When  Rama  had  unfolded  his  in- 
tentions to  him,  he  (Sugriva)  showed  to  him 
the  piece  of  cloth  dropped  among  the  mon- 
keys by  Sita  while  being  carried  off  (by 
Havana). 

13.  Having  obtained  this  token,  Rama 
installed  Sugriva  the  monkey-king,  in 
sovereignty  over  all  the  monkeys  on  earth. 

14.  (And)  the    descendant   of  Kakustha 

Eromised    to    kill    Vali    in   battle ;   and  O 
ing,  Sugriva  also  pledged  himself   to  libe- 
rate Sita. 

15.  Having  come  to  this  (mutual)  under- 
standing, and  reposing  confidence  in  each 
other,  they  all  arrived  at  Kiskindhya  and 
desirous  of  battle  remained  prepared  (for 
counter  with  Vali). 

16.  Having  reached  Kiskindhya,  Sugriva 
sent  forth  a  yell  like  the  roar  of  a  torrent. 
Valt  could  not  brook  that ;  but  Tara  (his 
wife)  stood  in  his  way,  saying 

17.  "  From  the  manner  in  which  this 
powerful  monkey  Sugriva  is  roaring,  I  think 
ne  has  received  assistance,  ('rherefore) 
do  not  go  out.  " 

18.  Thereupon,  (her)  husband,  the  elo- 
quent Vali,  the  monkey- king  who  wore  a 
golden  garland  replied  to  Tara  endued  with 
a  face  resplendent  as  the  moon,  the  lord  of 
the  stars. 

19.  "You  are  acquainted  with  the  voice 
of  all  creatures  ;  ^therefore)  by  the  Ex- 
ercise of  your  intelligence  ascertain,  Whose 
assistance,  this  being  wh6  bears  the  rela- 
tion of  br#ther  to  me,  has  oStaincd. 


20.  The  wise  Tara,  resplendent  as  the 
lord  of  the  stars,  reflecting  a  moment  thus 
replied  to  her  husband.  "  O  lord  of  the 
monkeys,  listen  to  all  this. 

21.  That  bowman,  Rama,  the    highly 

energetic  son  of  Dasharatha,  whose  wife 
has  been  carried  off  (by  Ravana)  has  formed 
an  offensive  and  a  defensive  alliance 
with  Sugriva. 

22.  His  brother,  the  intellectual  Lak- 
shmana  of  mighty  arms,  the  ever-victorious 
son  of  Sumiira,  stands  by  him  for  the  fur- 
therance of  c^ugriva's  aims. 

23.  (Moreover),  Moinda,  Dwivida,  Ha- 
numana,  the  son  of  the  wind  god,  and  Jam- 
buvana,  the  king  of  the  bears,  all  these 
counsellors  of  Sugriva  stand  up  for  him. 

24.  All  these  are  endued  with  magna- 
nimitiy,    intellect    and  great  strength  ;  and 

'  being    backed  up    by  the  strength  of  Rama 
are  surely  able  to  kill  you." 

25.  (But)  the  lord  of  the  monkeys,  dis- 
garding  her  beneficial  words,  was  filled  with 
jealousy  and  suspected  that  her  heart  was 
inclined  towards  Sugriva. 

/w^  k\  .  "^v;"Sr  spoken  harshly  to  Tara  he 
(Vail)  issued  out  of  his  cave  and  coining  up 
to  Sugriva  who  was  near  the  Malyavan 
(mountain)  addressed  him  thus  :— 

27.  "  Vou,  who  are  (ver^)  fond  •f  life, 
were  frequently  defeated  by  me  before  • 
(but)  considering  the  relationship  you  bear 
to  me,  I  allowed  you  to  escape  (without 
taking  your  life).  Then,  why  are  you  rush- 
ing into  death  so  soon  ?  *' 

28.  Thus  addressed  (by  Vali),  Sugriva, 
the  slaver  of  his  foes,  as  if  addressing  Kami 
himself,  spoke  to  his  brother  the^  signi- 
f  cant  words,  (well)  suited  to  the  occasion. 

29.  "  O  monarch,  deprived  of  my  wife  as 
well  as  of  my  kingdom  by  you,  what  need 
is  there  for  my  life  ?  Know  that  it  is  for 
this  (i.e  death)  that  I  have  sought  you." 

30.  Addressing  each  other  in  these  and 
and  various  othfer  words  in  the  same  strain, 
both  Vali  and  Sugriva  were  engaged  in 
battle  with  Salas,  Talas.  and  stones,  which 
served  the  purpose  of  arrows. 

31.  Both  smote  each  other  and  both 
struck  down  each  othisr  on  the  ground  ; 
both  moved  about  with  wonderful  (dexterity) 
and  bdth  dealt  blows  (at  each  other). 

32.  Both  those  warriors  torn  with  (each 
others)  nails  and  teeth  were  besmeared  with 
blood  and  shone  like  two  blooming  Kin- 
aUka  flowers. 

33.  (On  account  of  their  similarity  ih 
appearance)  no  differenre  (in  aspect)  coulci 
be     discovered    between     tliosc    fighters. 


400 


MAHABIIARATA. 


Hanuman     then    placed  a    garland    round 
the  neck  of    Sugriva. 

34.  Thr»reupon  that  hero  adorn«  d  with 
that  garland  on  his  neck  shone  like  the 
beautiful  and  mighty  Malaya  mountain 
encircled  with  the  clouds. 

35.  Recognizing  Suvjriva  by  that  mark, 
the  mighty  bowman  Kama  drew  his  excel- 
lent bow  aiming  at  Vaii  as  his  mark. 

36.  Th«  twang  of  his  bow  was  like  (the 
roar  of)  an  engine.  And  pierced  through 
the  heart  by  the  arrow  Vali  became 
alarmed. 

.  37.  With  his  heart  riven  (by  Ram's 
arrow>  Vali  began  to  vomit  blood  through 
his  mouth  and  tlien  he  saw  Rama  stand- 
ing (before  him)  together  with  the  son  of 
Sumitra. 

38.  Rebuking  the  descendant  of  Ka- 
kubtha,  (for  taking  his  life  without  cause) 
he  fell  down  senseless  on  the  ground.  Tara 
then  beheld  him  (Vali)  of  moon-like  splen- 
dour, lying  (slain)  on  the  earth. 

39.  Vali  being  thus  slain,  Sugriva  ob- 
tained possession  of  Kiskindhya  and  (the 
hand  of)  the  widowed  Tara  also  endued 
with  a  face  lovely  as  the  lord  of  the  stars. 

40.  And  the  intelligent  Rama  too,  wor- 
shipped by  Sugriva  in  every  uay,  lived 
on  the  auspicious  plateau  of  the  mountain 
Malayvan  for  four  months. 

41.  (On  the  other  hand)  the  lustful 
Ravana  too,  having  repaired  to  his  capital 
Lanka,  placed  Sita  in  a  retreat  (beautiful) 
like  the  Nandana  (gardens)^ 

42.  Situate  within  the  Asoka  garden, 
resembling  an  asylum  of  ascetics.  (And 
there)  with  her  body  reduced  to  a  skeleton 
thinking  of  her  husband,  and  wearing  the 
garb  of  ascetics, 

43.  And  engaged  in  austerities,  and 
observing  fasts,  that  Iari;e-eyed  lady  began 
to  dwell  sorrowfully  subsisting  on  fruits 
and  roots. 

44.  In  order  to  guard  her,  the  lord  of 
the  Rakshasas  appointed  Rakshasa  women 
holding  (in  their  hands)  barbeci  darts, 
swords,  maces,  axes,  clubs  and  flaming 
brands. 

45.  And  some  (of  them)  had  two  and  some 
three  eyes,  (some)  had  their  eyes  on  the 
forehead,  (some)  were  possessed  of  long 
tongues  and  some  none,  (some)  had  three 
breasts  (some)  one  leg,  (some)  three  braids  of 
matted  hair  and  (some)  only  one  eye. 

46.  These  and  other  (Rakshaha)  females 
with  flaming  eyts,  and  hair  stiff  as  that  of  a 
camel,  surrounded  Sita  very  watchfully 
day  and  night. 


47.  And  those   terrible-looking   Pisaclio 
women  of  dreadful    voice   always  spoke  u 
that     large-eyed    lady     in    harsh     words 
(such  as) 

48.  •*  Let  us  devour  her ;  mangle  her, 
and  tear  her  to  pieces,  who  is  living  here 
despising  our  lord.'* 

49.  Thus  repeatedly  threatened  and 
censured,  Sita,  afflicted  with  grief  for  her 
husband,  replied  to  them  with  a  deep  sigh. 

50.  ''Worshipful  ladies,  eat  me  up  soon. 
I  have  no  need  of  life  without  the  lotus-eyed 
(Rama)  of  curly  and  blue  hair. 

51.  Separated  from  my  beloved,  so  dear 
to  my  life  I  will  rather  live  without  food 
and  waste  away  my  frame  like  a  she- 
serpent  living  near  a  Tala  tree, 

52.  Than  live  with  any  other  person 
except  the  descendant  of  Raghu.  Know 
this  to  be  my  firm  resolve ;  and  now  do, 
whatever  you  like,  with  me". 

53.  The  Rakshasa  women,  of  harsh 
voice,  hearing  those  words  of  hers,  went  to 
the  king  of  the  Raksashas  in  order  to  tell 
him  all  that  were  spoken  by  her  (Siu.) 

54.  They  all  having  gone  (to  Ravana), 
a  pious  Raksasha  woman  Trijata  by  name, 
who  spoke  sweet  words,  (tliua)  consoled 
the  princess  of  Vidcha. 

55.  ••  Sita,    I   shall   tell  you   something. 

0  friend,  believe  me.  O  lady  of  fa^ 
hips,  drive  away  your  fears  and  hear  these 
my  words. 

56.  There  is  an  old  and  intelligmt 
Rakshasa  chief  named  Avindhya.  He  seeks 
Ram's  welfare  and  for  your  sake  has  told 
me  (these  words). 

57.  *  Having  re-assured  and  consoled 
Sita,  address  her  in    these  my  words  (that 

1  tell  you  now),  saying.  Your  husband, 
the  heroic  Rima,  followed  by  Lakshmaoaf 
is  all  right. 

58.  The  illustrious  descendant  of  Ragfan 
has  contracted  friendship  with  the  king 
of  the  monkeys,  as  powerful  as  Sakra  him- 
self and  is  ready  for  your  deliverance. 

59.  O  timid  lady,  you  have  no  faar 
from  Ravana  who  is  cursed  by  all  t^ 
world,  (because)  O  daughter,  you  are  pro- 
tected by  Nalakuvera's  imprecation. 

60.  Formerly  this  sinful  wretch  was 
cursed  for  having  committed  rape  on  his 
(own)  daughter-in-law,  Rambha.  (There- 
fore) this  lustful  being  is  not  capable  ol 
forcibly  violating  any  woman. 

61.  Your  intelligent    husband    accom« 

Eanied  by  the  son  of  Sumitra  and  protected 
y  Sugriva    will    soon    arrive  (here)  and 
deliver  you  hence. 


VANA    PaRVA 


401 


62.  I  hnvt  dreamed  an  awfully-terrible 
dream  of  evil  omen,  indicative  of  the  des- 
truction of  this  evil-minded  destroyer  of 
the  race  of  Pulastya. 

63.  This  nijht-ranger  is  terribly  wieked- 
minded,  and  is  prone  to  mean  deeds  and 
on  account  of  his  innate  bad  nature  he 
terrifies  all  (creatures). 

64.  He  challenges  all  the  gods  having 
lost  his  sense  through  Fate.  I  have  in  my 
drtam  seen  all  the  indications  of  his  des- 
^ction. 

65.  (I  have  in  my  dream  seen)  the  ten- 
headed  monster  dancing  repeatedly  in  a 
car  drawn  by  asses  with  his  head  shaven 
and  his  body  saturated  with  oil  and  be- 
smeared with  mud. 

66.  (I  have  also  seen)  Kumbhakama 
and  others  stark  naked,  besmeared  with 
blood  and  with  their  heads  shaven,  taking 
to  the  southern  direction. 

67.  I  have  beheld  only  Vibhishana  with 
a  white  umbrella  fever  his  head)  and  a 
turban  and  graced  with  white  garlands 
and  unguents  ascending  the  mountain 
Sbeta. 

68.  And  I  saw  his  four  consellors  adorn- 
ed with  white  garlands  and  unguents  on 
the  mountain  Sheta.  These  only  will  be 
saved  from  this  terrible  calamity. 

69.  The  earth  with  all  its  oceans  will 
be  covered  with  Rama's  weapons ;  and 
your  husband  will  fill  the  whole  world 
with  his  renown. 

70.  I  have  (in  my  dream)  heheld  Laksh- 
mana  burning  all  the  points  (with  his  ar- 
rows) and  eatmg  rice  mixed  with  honey  and 
boiled  with  milk  mounted  on  a  heap  of  bones. 

71.  And  I  have  seen  you  also  lamenting, 
covered  all  over  with  blood,  and  protected 
by  a  tiger,  repeatedly  run  towards  the 
southern  direction. 

72.  O  princess  of  Videha,  O  Sita,  being 
reunited  with  your  husband,  the  descendant 
of  Raghu,  followed  by  Lakshmana,  you  will 
soon  experience  happiness". 

73-.  And  that  damsel  gifted  with  eyes 
beautiful  as  those  of  a  fawn,  hearing  these 
words  of  Trijata  became  hopeful  of  her  re- 
union with  her  husband. 

74*  And  when  those  terrible-looking 
»nd  cruel  Pishacha  women  returned,  they 
»w  Sita  seated  with  TrijaU  as  before. 

Thus  ends  the  two  hundred  and'  seventy 
^nik  chapter,  the  consolation  offered  to 
S%ta  by  Trtjata,  in  the  Rama  Lfpakhyana 
^f  the  Vana  Par^. 


CHAPTER    CCLXXX. 

(RAMOPAKHYANA    PARVA) 
—Continued, 

Markaudejra  said  ;— 

«hiftl*'-,f  T!;en.Ravana,  smarting  under  the 
shafts  of  Cupid,  saw  Site— afffieted  with 
sorrow  for  her  husband,  melanchoJy,  wear- 
ing  an  unclean  garb,  having  a  jewel  only  for 
her  ornament,  lanienting  (profusely),  devoted 
Di.u''  *•'»'«'"«>•  waited  up<Jn  by  the 
Rakshasa  females,  and  seated  m  a  stone— 
and  approached  her.  whc— 

•.^•^  ^1l  *^'    **?""  '•'«  pods,  the  demons 
the  Gandharvas,  the  Yak^as  and  the  S: 

S^In"^*^'!!!,  •"!""■  '^"n"*''!"  tattle,  in- 
flamed with  lust,  repaired  to  the  Asoka 
gardens, 

•  ^  i^"!r®'*  *'"  ^  celestial  garment,  wtar- 
ing  a  handsome  appearance,  adorned  with 
jewelled  ear-nngs,  decked  with  a  beautiful 
garland  and  a  crown,  and  looking  as  (hand- 
some as)  the  very  embodiment  of  Spring. 

5-  Being  dressed  carefully  he  looked  as' 
a>caut,ful  as)  the  Kalpa  tree.  But  wllhall 
his  rich  dress  he  appeared  as  terrible    as  a 

Jr^nd.   "^    '"  "''*'^  ^^   ^    cremation 

lohTni  "     ^^^'^      <'^^     beaStiful) 

\.d:  ^'''' W"'?!'^  ^^**  '^^y  <>^  beautiful 
hips,     terrified     like    a     helpless    doe.    he 

(Havana;  smarting  under  the  shafts  of    that 

god    having  the    fiower    for    his    emblem. 

addressed  her  thus : — 


8.  "  Sita,  you  have  favoured  too  much 
your  husband  up  to  this  time.  O  lady  of 
slender  form,  be  now  favourably  disposed 
towards  me.  Let  thy  person  be  well-dressed. 

9.  O  excellent  lady,  live  under  my  pro- 
tection and  O  fair,  comptexioned  damseL 
adorned  with  rich  ornaments  and  dresses  be 
the  first  lady  am«ng  all  the  females  (of  my 
harem).  '' 

la  Many  daughters  of  the  celestials  ahd 
the  Gandharvas  are  in  my  household,  ancT 
I  possess  several  daughters  of  the  Danavas 
and  the  Daytyas. 

11.  One  hundred  and  forty  millions  of 
Ptshachas,  twke  as  many  man-eating 
Rakashasas  of  terrible  deed  execute  my 
commands,  .     ^, 

12.  And  thrice  as  many  Yakshas  carry 
•ut  my  arders.  Some  only  are  under  the 
sway  of  my  brother  (Kuvera)  the  lord 
of  wealth. 


SI 


i9i 


IIAHABHARATA. 


13.  O  peiUle  \^y  gifted  with  fair 
thighs,  the  Gandharvas  and  the  Apsaras 
attend  upon  roe  ifi  my  drinking  hall  an  they 
do  my  brother. 

14.  (Again)  I  am  the  son  to  that  Brah- 
manie  sage,  the  Muni  Visrava,  and  am 
celebrated  under  the  name  of  the  fifth  Lo« 
kapala  (regent  of  the  universe.) 

15.  O  lady.  I  have  as  plenty  of  eatables, 
foods  and  drinj^s  as  the  lord  of  the  celes- 
tials himself. 

16.  Let  aU  your  troubles  of  a  forest- 
life  be  over.  O  fatr-hipped  damsel,  be 
my  consort  as  Mandadari  herself. 

17.  Thus  spoken  to,  the  princes  of  Vidoha 
eadued  with  a  beautiful  face,  turning  away 
(from  Ravaoa)  and  considering  him  as 
something  more  insignificant  thaii  a  straw 
thus  replied  to  him. 

l8*-20.  And  that  fair-hipped  lady,  the 
princess  of  Videha  to  whom  her  husband 
^asas  h^r  god,  drenching  her  solid  breasts 
with  copious  flow  oC  mauspicious  tears 
whiph  she    inoessantly    shed,    spoke  these 

?pr<|s  to  that  mean  wretch.  **  O  lord  of  the 
akshasas,  unfortunate  as  I  ^m,  I  have 
been  impelled  to  listen  to  such  painiul 
^ords  rcpeatecfly  uttered  by  you.  May 
ybii  be  blessea,  you  who  take  so  much 
delight  in  sensual  pleasure.  Withdraw 
your  mind  (from  me.) 

SI.  B^ng  th^  wife  of  another  and  always 
attkched  to  my  husband  I  am  not  to  be 
won  over  (by  you).  Aud  this  helpless  woman 
liaiinet  be  a  swt^Ie  wife  to  y0u. 

^,  What  pleasure  will  you  derive  from 
violating  an  unwilling  woman  ?  Your 
father  li  equal  to  the  lord  of  (all)  creatures, 
a  Brahmana,  and  begotten  of  Brahma. 

1 93-96.  Being  equal  to  a  Lokapala  why  have 
Tou  no  regard  for  virtue  I  Dishonouring  that 
King*  your  adorable  brother^  the  \oird  of 
wealth  and  friend  pi(  Ma^^wara  how  it  is 
{hsii'  you  do  not  feel  shame"  ?  Saving 
(Ml)  this,  that  lady  of  delicate  limbs 
Sita,  withlier  br^a^ts  ai^d  neck  trembling 
^n  ^modon)  aind  covering  her  face  with 
her  clothes,  began  to  weep  profusely.  And 
Whjle  ^at  jfay-  Ia4y  waA  w^epiogi  her  long, 
^^-w;^venf  Wack»  ^d  glossy,  w-aid  hang- 
yng,  ^W9  ^PH}  ^^  bfi^jd  looked  like  a  black 
snake.  Hearing  those  cni^  wovds  sppken 
by  Sita,  Ravana, 

27«    .Qt,  ^n^tdgm  intellie^nce,    akhougli 

auf  n^j^ct^  (by  Sita)  S|wke  u>  her  these 
»fds  again.     "  O  Sita,  let  that  god  having 
the  Maraka  for  his  emblem  consume  me. 

2§— 29.  Put  O  fair-hipped  lady  of 
•15^  *n>i)es^  I  will,  by  np  oiftans  enjoy  you 
agauist  your  will.  '  W.iat  am  I  able  to  do. 


I  since  you  eitn  to  this   day  clierish   Rana, 
who  is  but  a  man  (and  therefore)  our  food" 

30.  Thus  addressing  that  lady  of  faakf- 
less  proportions,  the  brd  of  tlie|  Raklieasaa 
vanished  at  that  very  spot  and  went  whither 
he  liked. 

31.  And  ^e  princess  of  Videha  wetgiicd 
down  with  grief  conttnned  to  dw«n  tllere, 
surrounded  by  Rakshasa  women  and  kindly 
treated  by  Trijata. 

Thns  ends  the  tvfo  hundred  and  mgkti 
eth  chapter,  the  colloquy  between  Siim  and 
Ravana  in  the  Rama  Upakkyana  of  the 
Vana  Pe^rva. 


CHAPTER   CCLXXXr. 

(RAMOPAKSHYANA  PARVA)— 
Continued* 


Markandejra 

I.  (On  the  other  hand)  whitfe  ifie  descen- 
dant of  Raghu  together  with  Laksmana, 
properly  served  by  Sujrriva,  was  dwelling- Of» 
the  pleteau  of  the  Malyavana  monntam^ 
he  cast  his  eyes  (one  night)  on  tbe  aaore 
firmament. 

2 — 3.  From  that  mountain  beholding  on 
the  clear  cloudless  heavens,  the  resplendent 
moon  surrounded  by  planets^  stars,  and 
constellatMms,  and  (febnoed^by  a  cool  breeaa 
laden  with  tbe  fagrance  of  lilies,  lotuses  ao4 
other  flowers  of  the  same  kitxd,thatQestroyfc 
of  foes  was  suddenly  awakened  (to  ^  recol- 
lection ot  Sita). 

4.  Afflicted  at  the  thoughts  of  SUa  con- 
fined in  the  abode  of  tltcfRakshasa  (RavanaX 
the  virtuous  (Raipa)  thus  addressed  the  war- 
like Lakshnn^na  in  the  (next)  morning. 

5.  "O  Lakshnvin^  do  you  repair  to  Kis- 
kindhya  and  there  seek  out  the  u/awa^VefvB^ 
self-seeking  fK»d  licentkHis  k>rd  q(  the  n^on- 
keys. 

6.  That  itvpid  wretch  of  hts  n|ca  whoqi 
I  have)inttalled  on  the  throne  (pf  Kiskmdhycii) 
and  to  whona  a^  the  n)onkeys,apes  aodb^ifs 
pay  thjeir  homage, 

7.  And  lor  whose  sake.  O  mirtty'-annad 
perpetuator  of  Ra^hu's  race,  I  aaiMc»  witji: 
your  assistancie  sl^in  Vali  in  thf  pleasyre- 
l^ar^eas  of  Itiskindhya* 

8.  X    deem   ttot  wor^t  of  n^lMieys  to  b|, 
ungratful.   on    ^arth,      because,  O 

^  jjaxw,  tnat  wretch   l^as  npw  forgotxcfi 

m^  ^educed  to  s«^  ^  p)>£;^  > 

.  9.  I  consider,  that,  tjkroogli  KaitfJMW  «i 
intellect^  he  does  not  care  to  fulfil  hia  pi]^ 
mise,  disr^ardif^  ma  who  have  done  aim 
(such)  a  good  turn. 


VANA    PARVA. 


-03 


10*  If  he-rndulgesj  in  sflnsual  p^easa^es 
wtthoot  maik'ing  any  exertions  (for  the  dis- 
ooveh^  of  SHa)»  you  are  to  send  him  to  the 
path  of  Vali,  tlie  common  goal  of  all 
creatures. 

11.  But  if  that  foremost  of  monkeys  be 
devoted  to  our  caitse,  th^n  O  descendant  of 
Kalcttstha,  brinji^  htm  hither.  Go  soon  and 
make  no  delay/' 

12.  Lakshmana,  (ever)  obedient  to  the 
behests  and  devoted  to  the  welfare  of  his 
superiors,  thus  addressed  by  his  brother, 
Cook  his  beautiful  bow  together  with 
string  and  arrows  and  (soon)  set  out  (for 
Kiskindhya). 

13.  And  reaching  the  gate  of  Kiskindhya 
be  entered  (tke  city)  unopposed.  The  mon- 
key-king deeming  him  to  be  angry  advanc<' 
ed  (to  meet  him). 

14.  And  with  a  humble  mind,  the  mon- 
key-king accompained  by  his  consort,  wel- 
comed him  joyously  and  respectfully. 

15 — 16.  (Then)  the  dauntless  son  of  Sumttra 
made  him  acquainted  with  the  words  told  by 
Earaa.  And  O  king  of  kings,  hearing  all 
this  in  detail,  Sugriva,  the  lord  of  the  mon- 
keys together  with  his  consort  and  atten- 
dants joined  his  palms  with  humility  and 
joyfully  ti>ld  Lakshmana,  the  most  valiant  of 
men,  these  words. 

17.  "  O  Lakshmana,  I  am  neither  cvil- 
niii^ed  nor  ongratefnl  norcrulsl.  Listen, 
what  pains  I  Rave  taken  in  the  direction 
<»f  the  discovery  of  Sita. 

x8.  I  hi \»e  sent  (many)  intelligent  mon- 
keys in  all  tlie  directions  and  have  appoin- 
ted a  month  for  the  return  of  them  all. 

I0«  O  mighty  hero,  the  entire  earth  with 
its  forests,  mountains,  cities,  seas,  villages, 
towns,and  mines  will  be  ransacked  by  them. 

30.  That  month  will  be  complete  in 
another  five  nights.  And  then  you  will, 
together  with  Rama,  hear  that  great  and 
Joylul  news  (about  the  discoivery  <»  Sita)/' 

ai.  Thus  addressed  by  the  intelligent 
fnonkey-king,the  magnanimous  Lakshmana, 
giving  up  his  anger,  adored  Sugpv^. 

aa.  Accompained  by  Sugriva  he  then 
returned  to  Rama  who  was  dwelling  on  the 
pleateau  of  the  mountain  Malayavan^i  and 
appipaching  him  related  the  successs  of  bis 
mission* 

•  33.  Thousands  of  monkeys  soen  began  te 
return  after  searching  the  three  quarters, 
excepting  ihg^  wbo  were  sent  towards  the 
^potfi. 

a4«  And  they  told  Rama  "Although  we 
have  searched  the  (entire)  sca-gtrt  carthi  we 


have  not  found  efth'ir  th«  princess  of  Videha 
or  Ravana. 

25.  And  though  sorely  grieved  (at  this 
unpleasant  hews)  the  descendant  of  Kakus- 
tha  dragged  his  existence  hopeful  of  the 
suceess  of  those  great  monkeys  who  were 
despatched  towards  the  south. 

26.  When  two  motiths  had  passed  away, 
(some)  monkeys  hastily  approaching  Sugriva 
told  him  these  words. 

27.  **0  chief  of  the  monkeys,  the  gr^t 
and  extensive  orchftrd,  Madhuvana  whkh 
was  (so)  carefully  preserved  by  VaK  and 
is  well-guarded  by  you  also,  is  being  pillage* 
ed  by  the  son  of  Pavana, 

2S,  Anfl^ada,  the  son  of  Valt,  and  other 
foremost  of  monkeys  who,  O  monarch,  were 
despatched  by  you  to  search  the  southern 
direction." 

29.  Hearing  of  this  act  of  indulgence  on 
their  part,  he  (Sugriva)  thought  they  were 
successfut,for  such  behaviour  oould  be  possi- 
ble for  those  servants  whose  efforts  were 
crowned  with  success. 

30.  Then  that  intellectual  and  foremosft 
of  monkeys  informed  Ramaofthti.  And 
Rama  too  inferred  (from  the  statement  of 
Sugriva)  that  Sita  must  have  been  seen 
(by  the  monkeys)^ 

^i.  (Meanwhile)  thoise  monkeys  with 
Hanumana  at  their  hted,  having  rested 
themselves,  approslched  thd  monkey-kingi 
who  was  with  Ram»  and  Lakshmana. 

32.  O  Bharata,  observing  the  g^estures 
of  Hanumana  and  the  colour  of  his  face, 
Rama  became  thoroughly  convinced  <k  the 
discovery  of  Sita. 

33.  The    monkeys,    headed    by  Hanu- 
mana, and  successfnt  in  their  mission,  duly 
bowed    down    to.   Rama,  Lakshmana,    and' 
Sugriva. 

34«  (Then)  Rama,  holding  (in  his  hanc^ 
his  bow  together  with  arrows,  addressed 
those  assembled  (monkeys)  thus  :— "Wi" 
you  make  me  bear  life  t  Have  you  been 
successful  7 

35.  Having  killed  my  enettnr  in  battle* 
and  delivered  the  daughter  of  fantfka,  will 
you  enable  me  to  reign  at  Ayodhyet  7 

36.  Deprived  ot  my  wife  and  honor,  I 
do  not  wish  to  live  so  long  as  the  princess  of 
Videha  is  net  rescued  aiul  my  enemies  are 
not  slain." 

37.  Rama  having  said  this,  HanumanaJ 
the  son  of  the  windgod  thus  replied  to  him. 
"O  Rama,  I  am  giving'  you  good  news. 
The  daughter  of  Janaka  has  been  seen  by 
me. 


404 


MAHABNAIIATA. 


38.  Searching  the  southern  direction  with 
ad  I  its  mountains,  forests,  and  mines,  we  ^ot 
fatigued  and  then  alter  the  expiration 
of  the  appointed  time  we  saw  a  great 
cave. 

39.  We  then  entered  it  (the  cave)  extend- 
ing over  many  a  Yojana,  dark,  woody,  deep, 
and  infested  by  insects. 

40.  Having  traversed  a  great  way 
through  it,  we  saw  the  splendour  of  the  sun 
and  a  beautiful  palace  within  it. 

41.  O  scion  of  Raghu's  race,  that  palace 
belonged  to  the  Daitya  Maira.  There  a 
female  ascetic  Prabhabati  by  name,  was 
engaged  in  austerities. 

43.  She  gave  us  many  sorts  of  eatables 
and  drinkables.  R^aining  our  strength 
after  partaking  of  food,  we  proceeded  along 
the  route  indicated  by  her. 

43.  And  issuing  out  of  the  cave  (we)  be- 
held near  the  briny  ocean  the  Sahya,  the 
Malaya,  and  the  mighty  Dardura  moun- 
tains. 

44.  Then  ascending  the  Malaya  moun- 
tain (whtn)  we  beheld  the  abode  of  Varuna 
( i,e,.  the  ocean -god  ),  we  became  sorely 
grieved,  afflicted,  and  dejected  and  gave  up 
all  hopes  of  life. 

45.  Considering  that  this  mighty  ocean 
was  many  hundred  Yojanas  in  width,  and 
the  abode  of  whales,  alligators  and  fishes, 
we  became  sorely  grieved. 

46.  Then  we  sat  down  resolving  to  die 
of  starvation.  Then  in  the  course  of  our 
conversation,  we  happened  to  talk  of  the 
vulture  Jatayu. 

47.  Then  we  beheld  an  awe-inspiring  and 
a  terrible-looking  bird  huge  as  a  mountain - 
beak  and  looking  like  another  son  of  Vinata 
(Garuda). 

48.  And  desirous  of  devouring  us,  he 
approached  us  and  spoke  these  words  "  who 
is  it  that  is  speaking  of  my  brother 
Jatayu  ? 

49.  I  am  his  elder  brother  Sampati  by 
name  and  the  lord  of  birds.  Once  desirous 
of  competing  with  each  other  we  soared 
toward  the  sun. 

50.  In  consequence  of  which  my  wings 
were  burnt  but  those  of  Jatayu  were  not. 
That  was  the  last  time  when  I  saw  my  dear 
brother,  the  king  of  the  vultures. 

-  5 1  a.  My  wings  being  burnt  I  fell  down 
and  have  been  since  lying  on  this  mighty 
mounUin."  He,  having  said  this,  we  told 
him  of  the  death  of  his  brother. 

52.  And  we  informed  him  briefly  of  your 
calamity.  Hearing  this  very  disagreeable 
news,  O  king,  Sampati, 


53.  Became  dejected  at  heart  and  O 
tormentor  of  foes,  again  asked  "who  is  this 
Rama  ?•  Why  was  Siu  abducted  ?  And  how 
was  Jataya  slain  7 

54 — 55-  O  best  of  monkeys,  I  am  destrotis 
of  hearing  all  this."  I  then  fully  informed  him 
of  the  calamity  that  has  befallen  yoor  wor- 
shipful self  and  of  the  cause  of  our  resolve 
to  die  of  st;irvation.  But  that  monarch  of 
birds  stirred  us  up  with   these  words. 

56.  Ravana  b  indeed  known  to  me.  His 
mighty  capital,  Lanka,  can  be  seen  across 
the  sea  (situate)  in  a  valley  of  the  Trikuta 
mountains. 

57.  The  princess  of  Videha  must  be 
there.  1  have  no  doubt  oti  this  peilit. 
Hearing  him  thus  speak,  we  got  up 
soon, 

58.  And,  O  tormentor  of  foes,  held  a 
consultation  together  as  to  how  to  cross  the 
sea  ;  but  none  had  courage  enough  to  attempt 

it. 

59.  Then  inspired  with  the  energy  of  my 
father,  whom  I  invoked,  1  crosssd   the   vast 
ocean,  a  thousand  Yojanas  wide,  after  hav- 
ing killed  a  Rakshasa  woman  (on  my  way) . 
who  lived  in  the  waters. 

60.  1  (then)  discovered  the  chaste  Sita 
in  the  Ravana's  household  observing  auste- 
irties  and  fasts,  eager  to  behold  her  hus- 
band, 

61.  With  clotted  hair,  covered  with  dkt, 
melancholy,  lean  and  lank,  and  devoted  to 
asceticism.  Knowing  her  to  be  Sita  by  these 
unusual  sig^s, 

62.  I  approached  her,  and»  bowing  down 
to  that  worshipful  lady  who  was  alone,  said 
"Sita,  I  am  Ram's  messenger,  a  mon- 
key, and  the  son  of  Pavana  (the  wind- 
god). 

63.  Desirous  of  seeing  you,  I  have  come 
here  ranging  through  the  Grmament,  Those 
princes,  the  brothers  Rama  and  I  ^kshmana 
are  all  right, 

64.  Being  well  cared  for  by  Sugriva  and 
the  monkeys.  O  Sita,  both  Kama  and  the 
son  of  Sumitra  have  enquired  of  your  wel- 
fare. 

65.  And  Su|^rtva  too  being  a  friend  (of 
them)  has  enquired  of  your  iM^lfare.  Your 
husband  will  soon  arrive  (here)  accompanied 
by  all  the  monkeys. 

66.  O  divine  lady,  believe  in  me.  I  am 
a  monkey  and  not  a  Rakshasa.  Reflect ing 
a  moment  on  what  I  said,  Sita  replied  to 
roe. 

67.  •*From  what  has  been  said  by  Avtw 
dh>a  I  know  you  to  be  Hanumana.  O 
(monkey)  of  mighty  arms,  Avindhya  is  an 
old  and  a  revered  Rakshasa. 


VANA    PARVA 


405 


68.  Ht  told  me  "Sugriva  is  surrounded 
by  such  advisers  as  you*'— Then  asking  me 
10  go  away  SiU  gave  me  this  jewel  (as  a 
token), 

69.  Which  enabled  the  faultless  princess 
oC  Vkleha  to  bear  life  so  long.  And  the 
daiiehter  of  Janaka  further  told  me  these 
woras  as  a  credential. 

70.  (Namely)  that  while  dwelling  in  the 
mighty  mounuin  Chitrakuta,  O  most  vali- 
ant of  men,  you  shot  a   straw  at  a    crow. 

71.  Then  suffering  myself  to  be  seized 
(by  the  guards)  and  setting  fire  to  that  city 
(Lanka)  I  have  come  back*'  (Hearing 
these  words)  Rama  adored  that  being  wIk> 
spoke  agreeable  words. 

Thus  ends  the  two  hundred  and  eighty 
first  chapter,  the  return  of  Hanumana  tn 
the  Ramopakshyana  of  the  Vana  parva. 


*    .*  >  ^ 


CHAPTER    CCLXXXII. 

(RAMOPAKHYANA  PARVA)— 
Continued, 


Karkandeya  said  :— 

1.  Then  while  Rama  was  seated  at  that 
very  place  with  them  (the  monkeys),  the 
monkey-chief S|  at  the  command  of  Sugriva, 
began  to  assemble  there. 

3.  Surrounded  bv  ten  billions  of  power- 
ful monkeys  the  illustrious  father-in-law 
of  Vali,  Susena,  came  to  Rama. 

3.  Those  two  foremost  of  monkeys, 
the  highly-powerful  Gaja  and  Gavaya, 
each  surrounded  by  one  billion  (monkeys) 
made  their  appearence. 

4-  Omighty  monarch,  the  terrible-looking 
Oavakshya  having  the  tail  of  a  cow,  came 
tltither,  after  havine  collected  six  hundred 
hiltk>ns(of  monkeys) 

5*  The  celebrated  Gandhamadana,  the 
dwdler  oC  the  mountain  Gandhamadana, 
gathered  a  hundred  thousand  crores  of 
nwmkcys. 

^  The  intdligent  monkey,  Panasha  bv 
v^^^ine,  and  endued  with  a  vast  strength 
co^ected  together  fifty  two  hundreds  of 
millions  (of  monkeys). 

7*  The  hkrhly-powerful  and  illustrious 
old  monk^,  Dadhimukha  by  name,  eather- 
^  A  great  army  of  monkeys  endued  with 
^^frioie  prowess, 

8.  Jam vu vana,  accompanied  by  a  hun- 
dred thousand  crores  of  black  beares  of 
terrible  deeds  with  the  Tilaka  mark  on  their 
■^ces,  made  his  appearance  there. 


9.  O  great  king,  these  and  countless 
other  monkey-chiew  arrived  thither  for  the 
sake  of  ({ama. 

10.  A  gp-eat  tumultuous  uproar  was 
heard  there  caused  by  those  monkeys 
running  hither  and  thither,  having  bodits 
huge  as  mountain -peaks  and  roaring  like 
lions. 

11.  Some  resembled  mountain-peaks 
and  some  buffaloes,  some  looked  like  autum- 
nal clouds  and  some  had  faces  red  as  Ver- 
million. 

12.  And  as  the  monkeys  flocked  in  from 
all  sides,  some  fell  down,  some  leaped  about, 
and  some  scattered  the  dust. 

13.  Then     the    mjghty    monkey-army, 
ooking  like  a  sea  full  to  the  brim,  took   up 
their    quarters  there  at   the  command    of 
Sugriva. 

14 — 15.  All  the  monkey-chiefs  having 
assembled  together  from  all  directions,  the 
illustrious  descendant  of  Raghu  together 
with  Sugriva  and  the  (monkey)  army  drawn 
up  in  the  battle  array  began  his  march 
(towards  Lanka)  at  an  auspicious  moment 
of  fair  day  and  under  a  lucky  constellatfoiT, 
as  if  desirous  of  destroying  all  the  worids. 

16.  Hanumana,  the  son  of  Pavana 
marched  in  the  van  of  the  army  while  its 
rear  was  protected  by  the  dauntless  son  of 
Sumitra. 

17.  As  they  proceeded  on^  the  two  des- 
cendants of  Kaghu  with  their  fingers  en- 
cased in  gloves  of  Godha's  skin  and  sur- 
rounded by  the  monkey-chiefs  shone  like 
the  sun  or  the  moon  (surrounded  by)  the 
planets. 

18.  That  (vast)  monkey-army  holding 
(in  their  hands)  Sala  and  Tala  trees  which 
served  the  purpose  of  arrows,  looked  like  an 
extensive  corn-field  under  the  morning  son. 

19.  Protected  by  Nala,  Nila,  Angada, 
Kratha  and  Moinda  that  mtghtv  host 
moved  on  for  accomplishing  the  obfect  of 
Rama. 

20 — 21.    And  encampin|f    unopposed  on 
many  extensive  and  auspicious  tracts  and- 
valleys  abounding  with  fruits,  roots,  water, 
honey  and  meat,  that  monkey-army  at   last 
came  near  the  briny  Sea. 

23.  And  that  (vast  )  army  which  looked 
like  a  second  ocean  furnished  with  innu- 
merable standards  reached  the  shores  (of  the 
sea)  and  encamped  there. 

33.  Then  the  renowned  son  of  Dasha- 
ratha  addressed  Sugriva  who  was  sur- 
rounded by  monkey-chiefs  these  words 
appropriate  to  the    occasion 

24.  "  This  army  is  vast  and  the  ocean 
too  is  very  difficult  to  cross.    What  steps, 


406 


MAHARHARATA 


therefore,  in  your  opinion,  should   bt  taken 
in  ui  dor  to  cross  it  ? 

15.  Thereat,  very  many  tdf-concieted 
monkeys  said  "  we  are  capable  of  crossing 
the  sea."  But  this  could  not  serve  the 
purpose  fully  (as  all  the  monkeys  were  not 
able  to  cross  the  sea). 

a6.  Some  proposed  to  cross  by  boats  and 
some  by  various  kinds  of  ra?ters.  But 
t^ama,  having  consoled  them  all,  said  "This 
will  not  do. 

37.  O  heroes,  all  the  monkeys  will  not  be 
able  to  cross  the  sea  which  is  a  hundred 
Yojanas  in  width.  Therefore,  your  propo- 
sSalcan  not  be  agreeable  to   reason. 

28.  (Moreover),  there  are  not  plenty  of 
l^oats  to  land  our  troops.  Again  (the 
interests  of  )  trade  should  not  suffer  at  the 
hands  of  men  like  us. 

ag.  Our  army  is  vast.  The  enemy  will 
the  able  to  destroy  it,  if  it  can  detect  a 
(single)  weak  point  in  it.  (Therefore)  in  my 
opinion  it  is  not  desirable  to  cioss  the  sea  by 
rafters  and  boats. 

30.  I  will,  however,  pray  to  this  Lord  of 
waters  (to  show  me)  a  means  (to  cross  the 
sea)  and  by  observing  fasts  will  lie  down 
00  the  shores.  He  will  then  surely  show  me 
(a  means). 

31.  If,  however,  he  does  not  show  me  a 
way  (to  cross  the  ocean),  I  will  burn  him  up 
with  irresistible  and  mighty  weapons  sur- 
passing fire  itself  in  fury." 

39.  Saying  this,  the  descendant  of  Raghu 
together  with  the  son  of  Sumitra  performed 
aenamana  (i,e.  touched  water  thrice  as  a 
purifactory  ceremony)  and  duly  laid  them- 
selves down  on  a  bed  o£  Kusha  grass  on  the 
ste-shore. 

33,  Then  tliat  Lord  of  all  the  rivers,  the 
Ocean,  surrounded  by  acouatic  animals 
showed  himsef  to  the  descendant  of  Raghu- 
in  a  dream. 

34.  And  addressing  him  in  such  sweet 
words  as  "O  son  of  Kousalya,"  (the  Occftn) 
surrounded  by  hundreds  of  mines  of  gems 
thus  spoke  (to  Rama). 

33.  **0  most  valiant  of  men,  tcH  me 
what  Mststamce  I  shall  render  to  you.  i 
belone  to  the  race  of  Ikshaku  and  can 
therefore  claim  kinship  with  you*"  ,  Rama 
(then)  replied  to  him. 

36.  '*  O  lord  of  all  the  rivers,  I  desire 
that  you  will  grant,  for  my  army,  a  way, 
marching  throu£[h  which  1  may  kill  the  teo- 
headed  wretqh  <?  Pulastaya's  race. 

37^  If  you  do  not  grant  the  passage 
prayed  for,  I  will  dry  you  up  wkh  arrows 
ins pir^  with  maairas  and  shot  from'  celes- 
tial weapoa^^" 


38.  Hearing  Rama  say  so,  the  Abode  sf 
Varuna  (t  .#  the  Ocean)  sorely  gtWved  Mii 
these  words  with  joined  palms* 

39.  ''I  am  neither  desirous  of  thrswtiw 
any  obstacles  in  your  way  nor  am  I  indiaed 
to  your  mischief.  O  Rama,  hear  Ihve 
words  and  then  do  what  is  fit. 

40.  If,  at  your  command  I  grant  yeu  1 
passage  for  the  transport  of  your  troeps, 
then  others  too,  from  the  strengUi  of  their 
bows,  will  command  me  to  do  so. 

41.  Thtere  is  a  powerful  monkey  (in  your 
army)  Nala  by  name,  who  is  a  skilful  macha- 
nic  and  the  son  of  the  god  Tashtri,  iht 
architect  of  tlie  universe. 

42.  And  whatsoever  he  may  throw  inft 
my  waters,  whether  it  be  a*  piece  of  wood  or 
a  straw  or  a  stone,  I  will  support  tiiero  all 
and  which  will  be  bridge  to  yo^." 

43.  Saying  this  the  Ocean  vanished.  And 
then  Rama  said  to  HnUi  **  build  a  bridge 
accross  the  sea.  For,  in  my  opinion,  yoa 
are  able  to  do  it." 

44.  The  descendant  of  Kakustha  by  thb 
means  caused  a  bridge  ten  yojnnas  brosd 
and  a  hundred  ypjanas  long  to  be  erected 
(over  the  sea). 

45.  And  having  constructed  the  bridf^ 
which  to  this  day  is  known  on  earth  by  the 
name  of  Nala's  bridge,  Nala  (endued  «ntb 
a  body)  huge  a  rock  came  out.at  the  com- 
mand of  Rama. 

46.  While  Rama  was  there  the  virtuous 
Vibhishana,  the  (youngest)  brother  of  tlie 
Rakshasa  king  accompanied  by  four  adviscn 
came  to  him. 

47.  And  the  magnanimous  Rama  wd- 
comed  him  with  due  honours.  But  Sugriva 
had  his  misgivings,  considering  that  be 
might  be  a  spy. 

48.  The  descendant  of  Raghu,  however, 
observifljgr  the  sincerity  of  his  extertMM  and 
many  signs  of  good  oondoct  ^n  him)  wm 
perfectly  satisfied  (that  ha  was  not  a  spgr) 
and  adored  him. 

49.  And  he  installed  him  in  sbvere^/ 
ever  all  the  Rakshasas  and  made  him  h0 
junior  adviser  and  a  friend  of  Lakshmani^ 

50.  O  king  of  men*  in  accordance  with  tbt 
instructions  of  Vibhishana,  he  crossed  thi 
sea  with  his  troops  by  means  of  the  bndgt 
within  a  moilth. 

SU  Then*  havmg  reiiched  Lanka,  he 
caused  its  numerous  and  extens^  gartat 
to  be  ravaged  by  the  monkeys. 

63»  And  Vibhishana  arrefted  two  ti 
Havana's. mifiisters,  Suka  and  Sarana,  whe, 
disguised  a»  monktysi  csni«  thart^as  spite. 


VANA  PARVA. 


407 


53.  And  when  those  two  nieht- rangers, 
assumed  their  real  Rakshasa  shape,  Rama 
showed  them  his  troops  and  then  dis* 
missed  them. 

54«  Having  placed  his  army  in  the  plea- 
sure-gardens ot  that  ctiy,  Rama  sent  that 
wise  monkey,  Angada,  as  his  envoy  to 
Havana. 

Th¥4  ends  ihf  two  hundred  and  eighty 
second  chapter,  the  construction  of^  the 
bridge  ( accross  the  sea )  in  the  Kama- 
pakshyan^  of  the  vana  Parva. 


CHAPTER    CCLXXXIII. 

(RAMOPAKSHYANA    PARVA)- 
Continued. 

I.  The  descendant  of  Kakostha  having 
encamped  his  troops  in  those  woods  abound- 
ing with  plenty  of  food  and  drink  and  vari- 
ous (sorts  oi)  fruits  and  roots,  began  to 
watch  over  them  carefully. 

a— 3.  (On  the  other  hand),  Ravana  set 
up,  in  Lanka,  engines  constructed  in  accor- 
dance with  (the  rules  of  the  science  on  war). 
And  the  seven  moats,  (which  encircled  the 
city),  protected  by  strong  walls  and 
gates,  full  oi  deep  waters,  and  abounc^ng 
with  5shes  and  ^11  gators,  though  naturally 
unaisaibblei  wtrre  rendered  more  so  by 
heiog  mirroiinded  with  pointed  stakes  of 
Khadira  wood. 

|.  And  the  ramparts  furnished  with 
rounded  stones  and  iroa  clubs  were  maxle 
itsUBsaiUble  by  m*a«s  of  ballistas.  The 
warriors  (who  nuMtnted  guard  on  the  gates) 
l^ad  with  them  earthen  jars  full  of  poison- 
ous snakes,  resinous  powders, 

5.  And  were  arqied  with  m^ices,  fire- 
brands, Karichas,  Tomaras,  swords,  axes, 
Sataghnb  an4  dubs  saturated  with  wax. 

6.  And  all  the  dty  gates  were  guarded 
^y  perm^en(  an^  temporary  encampments 
o^fufiiriDM  l^tft  numbers  of  infantry  and  by 
ionftoifr^wble  Repliants  and  horses, 

7.  Angada  having  readied  one  af  Ae 
gaMt  ol  Lanka  and  bein^  m^  kivmn  to 
Ue  Kal^^^a   l^og   eatered  (the  ijty)  fear- 

8.  A^  ftlud  bigfaly-fMMMnf til  000  Miiwoun 
d^  bv  ipaiimecabUt  crorcs  of  Rakshasas 
4i|one  Ukt  ^pe  vv^  in  the  roiosi  of  masfes  of 
c|oi|ds. 

9.  Aod  that  doquent  (nion|u:y)  having  I 
apDro^c^^  and  ^4ted  the  dfscefidant  of  J 
Piuasty^    wno  was  surrounded  l^  (hif^  fni-  ] 


nisters,  beg«n  to  deliver  Rama's  message  (in 
the  following  words). 

10.  **  O  king,  the  highly-renowned  lord 
of  Kosala,  the  descendant  of  Raghu  says  t9 
yon  (through  me)  these  words  appropriate 
to  the  occasion.  Accept  that  (message)  and 
act  in  obedipnce  to  it. 

11.  (Those)  countries  and  cities  whose 
kings  are  addicted  to  immoral  acts  and  arc 
incapable  of  controlling  their  minds,  are 
themselves  covered  with  sin  and  des-^ 
troycd. 

12.  You  alone  are  guilty  of  forcibly  car- 
rying off  SiU ;  but  your  guilt  will  lead  many 
innocent  persons  to  death. 

13.  Elated  with  power  arid  prides  yo» 
who  formerly  killed  many  Rishis  living 
in  the  forests,  insulted  the  gods, 

I4«  Slew  many  royal  sages  and*  earned! 
off  weeping  damsels,  are  about  to  be  visited 
with  retributive  justice  for  your  thoie  vici** 
ous  deeds. 

15.  I  will  kill  you  together  with  your  ad- 
visers. Give  battle  and  play^the  hero.  O 
night-ranger,  behold  the  strength  of  my  bow 
though  I  am  only  a  mortal. 

16.  Liberate  Sita,  the  daughter  of  Janaka^ 
But  if  you  persist  in  not  releasing  her  f  wilf 
make  this  earth  bare  of  aH  the  Rakshasas 
with  sharpened  arrows." 

17.  Hearing  these  harsh  words  of  the 
messenger,  king  Ravana  could  not  brook 
them  and  became  senseless  with  rage. 

18.  Thereupon  four  night -wanderers  who 
understood  (well)  the  signs  of  their  lorrf 
seized  Angada  by  his  four  limbs  like  birds 
seizing  a  tiger. 

19.  And  along  with  those  wanderers  of 
the  night  who  held  him  fast  by  his  limbs 
Angada  took  a  l<»ap  upwards  and  alighted 
on  the  roof  of  the  palace. 

20.  Those  Rakshasas  raised  up  with, 
great  force  fell  down  on  the  ground  with 
Oietr  ribs  shattered  and  sorely  afflicted  by 
the  violence  of  the  fall. 

21.  And  he  again  took  a  leap  from  the. 
roof  of  the  palace  whereon  he  descended,  and, 
clearing. the  city  of  Lanka,  come  down  to  his 


22.  Then  that  monkey,  apj)roachiug  the 
k>rd  of  Kosala  told  him  eveiytninfi;  ;  and 
beine  highly  praised  by  the  descendant  of 
Raghu,  the  energetic  monkey  went  away  to 
take  rest. 

23.  Then  the  descendant  of  Raghu  by 
the  simultaneous  exertions  pf  all  the  mon-» 
key^  fleet  as  the  wind,  caused  the  walls 
of  Lanka  to  be  broken  down. 


40t 


MAHABHARATA. 


24.  Then  LalKhmana  wiih  Vibhisbarui 
and  the  lord  of  the  bears  f  Jamvuvana) 
marching  ahead*  demolished  the  iropr^na- 
able  sonUiem  gate  of  the  city. 

25.  Rama  then  invaded  Lanka  with  a 
hundred  thousand  crores  of  roonke3rs  skilled 
in  battle  and  resembling  young  cameis  in 
thereddish  complezion  which  they  had. 

26.  Thirty  millions  of  grey-coloored 
bears  having  long  arms  and  thighs,  broad 
paws,  and  supporting  themselves  on  their 
broad  hatmches  prepared  themseives  (for 
baitk^. 

27.  Andlhe  sun,  with  his  rays  shadowed 
by  the  dust  raised  by  the  monkeys  leaping 
up  an  down  and  crosswise,  could  not  be  seen. 

28. — 29.  And  the  walls  (of  Lanka) 
covered  aU  over  with  monkeys  endued  vith 
complexions  (ydlow)  as  the  ears  of  paddy, 
(grey)  as  shirisha  flowers,  (crimson)  as  the 
morning  son,  and  white  as  flax,  assumed  a 
tawny  hue*  And  O  king,  the  Rakshasas 
together  with  their  wives  and  elders  were 
wonder-struck  (at  this  unusual  sight). 

30.  And  they  (the  monkeys  and  the 
bears)  broke  down  pillars  made  of  gems 
and  the  terraces  and  spires  of  the  palaces. 
PuQing  down  and  breaking  to  pieces  the 
engines  and  their  propellers  they  threw 
them  away. 

31.  And  seizing  the  Sataghnis  together 
with  discs,|dubs  and  stones,'.tney  threw  them 
violently  into  Lanka  uttering  load  yells. 

32.  The  night*wanderers  that  were  sta- 
tioned on  the  walls,  attacked  by  the  mon- 
kcjrs  fled  hurrie«lly  by  hundreds. 

33.  Then,  at  the  command  of  the  king, 
htmdreds  and  thousands  of  Rakshasas  of 
unnatural  shapes  and  who  could  assume  any 
form  they  liked,  issued  out  (of  the  dty  to 
meet  the  enemy) 

34.  Discharging  a  (perfect)  deluge  of  ar- 
rows, and  displayif^  great  prowess,  they 
graced  the  walls  on  driving  away  the 
dwellers  of  forests. 

35..  And  those  terrible-looking  night- 
langers  resembling  heaps  of  flesh  made  the 
walls  dear  of  monkeys. 

36.  And  there  with  their  bodies  pierced 
by  lances  many  foremost  of  monkeys  fell 
(dead)  and  several  n^ht- rangers  also  crush - 
edjby  pillars  broken  in  the  course  of  battle 
breathed  their  last. 

37.  And  the  battle  raged  on  between  tHt 
htio\c  Rakshasas  who  f^  to  <levoining  (the 
monkeys)  and  the  monkeys  both  parties 
dragging  one  another  by  the  hair  of  the 
headand  mangling  one  another  with  nails 
and  teeth. 


38.  The  Rakshasas  and  the 
terriflc  yells    and    roars    kiDed  and 
down  one  another  on  the  groond 
they  did  not  give  upthe  fight. 

38.    Rama     too,    then, 
showers  of  arrows  13k  the  very 
thn^e 


A«i 


40.  And  that  mighty  bowman*  the  inde- 
fetiguable   son     of  Smnitra   mho, 

(partkalaq)   Rakshasas  whowere    s 

in  the  forts  killed  them  with  Narachas. 

41.  Then  by   order  of  Rama  die 
retired  (from  the  battle  fiekQ  after 
achieved  success    (in  battle)  and 
(the    defences    oQ     Lanka    and 
making  all  the   objects  (of  diat«ity) 
of  being  aimed  at. 

nusendstfu  iwo  hmmdrwd 
third  chapUr^  ikt  emtry  tf 
Lamka.  in  ths  Rmtmm  upmAj 
Vana  Parva* 


9f    ikt 


CAAPTER    CCLXXXIV. 
(RAMOPAKHYANA    PARVA) 


Karkandeym  said  :— 

I — 2.  Then,  when  those  troops 
their  quarters,  Parvana  Patana,  Jambha* 
Khara,  Krodhavasa,  Hari,  Pranija,  Ar«ja« 
Praghasa  and  many  other  minor  Rakshasas 
and  Pishachas  under  the  sway  of  Ravaaa 
entered  amongst  them. 

3.  And  remaining  invisible,  as  those 
widced-souled  creatures  were  thns  steahhay 
entering,  Vibhisana,  knew  all  diis  aod  did 
away  tnth  their  power  of  invisbility. 

4*    O  king,  when  disrkwed  to  view,  al  of 
them  being  slain  by  the  powefful  aod  long- 
;  leaping  monkeys  fell  dead  on  the  gfuwak 

5—6.    Unable  to    brook  this,  the  n^|hiy 

Ravana   skOled    in  the   art  of   war   use  a 

.second  Usana  (SokrachaHa),  marched  oot, 

fsurrounded  by  his   dreadfol  Rakshasa   and 

Pishacha  troops;    and  drawing  op  his  army 

in  that  array  known  by  the  name  of  Usana 

*<Jtiacked  all  the  monkeys. 

I  *  7«  And  the  descendant  of  Raghu  also, 
seeif^  the  ten-headed  advance,  opposed  the 

-night-ranger  by  chawing  up  his  amy  alter 
tne  manner  iei4iinmciKmu  oy  vimaspaKi. 

8.    Then  Ravana,   coming  np  to  Rama, 
b^an  ^ghtii^  with  mm.    And 
fought  with  tndrajita. 


9.  Sugriva  with  ViruMkshya 
with  Tara,  Nafai  with  Tnnda  ; 
with  Panasha. 


VANA  FMIVA. 


Id.  'Oh  that  6eld  of  battle,  he  who  con- 
rsidered  another  a  match  for  him,  advanced 
against  and  b^an  flighting  with  him 
depending  on  his  own  prowess  of  arms. 

II.     And    that     battle    so    frightful    to 
^cowards,  and  which  makes    one's  hair  stand 
erect)  was  as  furious  as  that  fought  between 
the  gods  and  the  demons  in  days  of  yore. 

I  ft,  Ravana  afflicted  Rama  with  a  down- 

« pour  of  darts,    lances  and    swords   and  the 

descendant  of  Raghu  too  oppressed  Ravana 

with    sharpened     iron    dprts    having  keen 

.points. 

13.  Similarly,  Lakshmana  wounded  the 
exerting;  Indrajit,  and  Indrajit  Lakshmana, 
b^  vanous  darts  capable  of  piercing  the 
vital  parts. 

14.  And  Vibhisana  discharged  at  Pra* 
hasta  and  Prahasta  at  Vibhisana,  showers 
of  sharpened  arrows  furnished  with  plumes 
of  birds. 

15.  (And  thus)  there  ensued  an  encoun- 
ter among  those  powerful  warriors  skilled  m 
weilding  inighty  weapons,  which  (encounter) 
sorely  aflHicted  the  three  worlds  with  their 
mobile  and  immobile  creatures. 

Thus  ends    the  two    hundred  and    eighty 
fourth  chapter,  the  single  combat  between 
Raina  and  Ravana,  in  the  Ramopakshyana 
of  the  Vana  Parv, 


I 


409 


CHAPTERCCLXXV. 

(RAMOPAKSHYANA  PARVA)— 

Continued, 

Karkandeya  said  :— 

1.  Then  Prahasta,  harsh  in  battle,  rush- 
ing against  Vibhisana  all  on  a  sudden,  and 
sending  forth  a  terrible  yell,  smote  him  with 
his  mace. 

2.  (But)  th^  intellectual  Vibhisana  of 
roightyarms,  although  struck  with  that  mace 
(hurled)  with  a  terrible  force,  did  not  trem- 
ble  in  the  least  and  stood  firm  as  the  Hima- 
vana  mountains. 

3«  Then  Vibhisana,  taking  up  a  huge 
and  mighty  Javelin  studded  with  a  hundred 
pells  and  inspiring  it  with  the  mantras  hurled 
^  at  the  head  of  Prahasta. 

4.  (And  that  Javelin)  falling  with  a 
l^eat)  force  like  that  of  the  thunderbolt  cut 
2«  the  head  of  Prahasta,  who  thereupon 
looked  like  a  tree  broken  by  the  wind, 

5.  Seeing  that  night-ranger  (Prahasta) 
inus  slain  m  the  encounter,  Dhumraksba 
"^hed  furiously  against  the  monkej^. 

52 


6.  The  lyionkey-chie^,  on  beholding  that 
his  terrible^looking  soldiers,  resembling  the 
clouds,  were  rushing  against  them,  fltd  from 
(the  field  of)  battle. 

7.  Seeing  those  foremost  of  monkeys  run 
away  all  on  a;sudden,Hanumana,  the  bravest 
of  monkeys  rallied  them  and  stood  ready 
(for  battl^»  ^ 

8.  (And)  ,'0  king,  beholding  the  son  of 
Pavana  remaining  on  the  battlefield,  all  the 
monkeys  rallied  with  great  haste. 

9.  Then  there  arose  a  great  and  tumultu- 
ous uproar,  causinj^  the  hair  stand  on  end, 
as  the  soldiers  of  Rama  and  Ravana  rushed 
against  one  another, 

ID.  (And)  in  that  battle  which  rageil 
hot  and  furious,  making  the  field  muddy 
with  blood,  Dumraksha  began  to  oppress 
the  monkey-army  with  (showers  oO  arrows. 

II.  Then  the  son  of  Pavana,  Hanumana, 
the  vanquisher  of  his  foes,  quickly  seized 
that  leader  of  the  Rakshasas  who  was  ad- 
vancmg  (against  the  monkey  host). 

w.  And  there  took  place,  between  the 
Rakshasa  and  the  monkey  warrior,  each 
desirous  of  vanquishing  the  other,  as  dread- 
ful a  battle  as  that  (fought)  between  Indi*a 
and  Prarhada  (in  olden  days). 

13.  The  Rakshasa  smote  the  monkey 
with  clubs  and  pikes  and  the  monkey 
struck  the  Rakshasas  with  trees  furnished 
with  branches  and  trunks. 

14.  Then- the  angry  Hanumana  the  sdn 
of  Pavana,  fired  with  a  mighty  rage,  des- 
troyed Dhumraksha  together  with  his  horses 
charioteer,  and  car. 

15.  And  seeing  that  foremost  of  Raksha- 
sas, Dumraksha,  (thus)  killed,  the  monkeys 
giving  up  their  fear,  slew  many  other 
soldiers. 

16.  Thus  slain  by  tfie  powerful  and  vfc- 
torious  monkevs  the  Rakshasas  lost  th*ir 
hearts  and  fled  to  Lanka  in  (great)  fear.    • 

J^V,  ^!J^  ^^^  surviving  might- wanderers, 
who  fled  (from  the  battle  field),  reaching  the 
city,  informed  king  Ravana  of  all  that  had 
happened. 

18.  Hearingr  from  them  that  the  valiant 
monkeys,  had  m  battle,  killed  Prahasta  and 
the  mighty  bowman  Dumraksha  together 
with  (all)  their  forces,  Ravana, 

19.  Drawing  a  heavy  sigh  and  rising 
from  his  excellent  throne  said  "The  time  for 
Kumbhakama  to  act,  is  come." 

20.  Saying  this,  he  awakened  Kumbha- 
kama  by  means  of  various  instruaients  emit- 
ting loud  sounds,  from  his  deep^and  proMti- 
ged  sleep. 


410 


MAHABIIARATA. 


21.  And  when  Kumbliakama,  who  was 
aroused  by  great  exer lions,  was  comfortably 
seated,  recovered  consciousness,  and  self- 
possession,  the  terrified  lord  of  the  Rak- 
shasas, 

22.  The  tenheaded  (Havana)  addressed 
Kumbhakama  endued  with  a  giant  strength 
thus  :— "O  Kumbhakama,  you  are  indeed 
happy  who  enjoy  such  a  (prolonged)  sleep, 

23.  Unaware  of  this  dreadful  calamity  (we 
have  been  visited  Iw'tth).  This  Rama  toge- 
ther with  the  monkeys  having  crossed  the 
sea  by  means  of  a  bridge, 

24.  And  disregarding  us  all  is  w^^ing  a 
terrible  war.  I  have- stealthily  abducted 
his    wife,    named     Sita,    the    daughter    of 

.'Janaka. 

25.  And  in  order  to  recover  her,  he  has 
come  here  having  constructed  a  bridge  over 
the  vast  ocean.  He  has  killed  Prahasta  and 
many  other  kinsmen  of  ours. 

•  26.  O  scourge  of  vouf  enemies,  there  is 
no  other  person  capable  of  slaying  him  than 
you.  O  bravest  of  the  brave,  do  you  (there- 
tore)  march  out  this  day  donning  your  mail, 

27.  And,  O  tormentor  of  foes,  slay   in 
:  battle  all  your  enemies,  Rama  and  others. 

The  two  younger  brothers  of  Dushana,  Va* 
.  jravega  and  Pramathin, 

28.  Accompanied  by  a  mighty  army  wil' 
.iollow  you."     Thus  addressing    the  mighty 

Kumbhakama,  the  lord  of  the  Rakshasas 
pointed  out  to  Vajravega  and  Pasamathin 
what  they  should  do. 

29.  And  those  two  heroes,  the  younger 
brothers  of  Dushana  saying  to  Ravana  '*It 
shall  be  so*'  (ie  your  orders  shall  be  carried 
out)  soon  marched  out  of  the  city  with  Kum- 
bhakama at  their  head. 

Thus  ends  the  troo  hundred  and  eigfity 
fifth  chapter,  the  march  of  Kumhhakarita 
to   battle    in   the    Ramopakshyana    of  the 
Vana  Parva* 


CHAPTER    CCLXXXVI. 

(RAMOPAKSHYANA  PARVA)— 

Continued^ 

Harkandeya  said  :-- 

I.  Then  having  marched  out  of  the  city 
with  his  followers,  Kumbhakama  beheld 
the  victorious  monkey*ariny  lying  before 
him. 

2«  Having  observed  (carefully)  the 
monkey  host  with  the  desire  of  finding  out 
Aama  (among  it)  he  saw  Lakshmana  stand 
(re^y  (f«r  6gnt},  bow  in  hand.     . 


3.  The  monkeys,  (then),  coming  up'  ot 
him  completely  surrounded  him  and  bcgai 
to  smite  him  with  numerous  huge  trees. 

4.  (And)  giving  up  their  fear  some 
began  to  tear  nim  with  naib,  and  scvttal 
monkeys  fought  him  by  resortmg  to  varitoi 
ways  (of  batile). 

5.  And  they  hurled  at  that  foremast  <tf 
Rakshasas  various  terrible  weapons,  TImk 
struck,  he  only  laughed  (at  them)  and  fei  to 
eating  up  the  monkeys, 

6.  Named  Vala,  Chandavala,  and 
Vajravahu.  Seeing  that  terrible  act  of  the 
Rakshasa  Knmbha^rna, 

7.  Tara  and  ot^iers  were  gready  alarmed 
and  sent  forth  a  loud  wail.  Hearing  the 
loud  cry  of  the  monkey  chiefs, 

8 — 13*  Sugriva  fearlessly  rushed  at  Kum- 
bhakama. Then  that  high-minded  king  of 
the  monkeys,  coming  up  to  Kumbhakairna 
with  great  speed  struck  nim  furiously  on  tk 
head  with  a  Sala  tree.  And  tlwugb  that 
large-hearted  monkey,  Sugriva,  endued 
with  a  great  speed,  broke  that  Sala  tree  oo 
the  head  of  Kumbhakama,  yet  he  could 
not  afflkt  him  (in  the  least).  Then  suddenly 
awakening  at  the  touch  of  the  Sala  tree, 
Kumbhakama,  with  a  terrible  yell,  stretch- 
ing forth  his  arms,  seized  Sugriva  by  main 
force.  Seeing  Sugriva  (thus)  seized  by  the 
Rakshasa  Kumbhidcama,  the  warlike  son  d 
Sumitra,  the  delighter  of  his  friends,  rushed 
(to  his  rescue).  And  coming  up,  that  slaver 
of  hostile  warriors,  Lakshmana,  sent  aner 
him  ah  impetuous  and  mighty  dart  furnish* 
ed  with  golden  wings.  That  arrow  piercing 
through  his  aromour  and  his  body, 

14.  And  covered  with  blood,  penetiated 
into  the  earth.  His  heart  beiog  (thus)  riven, 
he  let  go  the  monkey  king. 

15.  (And  then)  that  mfghty  bovmao, 
Kumbhakama,  taking  a  stone  as  his  arrov. 
rushed  at  the  son  of  Sumitra,  aiming  that 
huge  stone  at  him. 

16.  When  he  was  (thus)  advancing, 
(Lakshmana)  qukkly  cut  off  his  upraisw 
arms  with  a  pair  keen-edged  raaors.  He 
tlien  became  four-handed. 

17.  (But)  the  son  of  Sumitra,  displaying 
his  skiU  in  arms  cut  off  all  those  arms, 
holding  stones  as  arrows,  by  razors. 

18.  His  body  then  assumed  formidabie 
proportions  and  his  head  and  arms  began 
to  multiply  in  large  numbers.  The  son  of 
Sumitra,  then,  pierced  Kumbhakama,  look* 
ing  like  heaps  of  rocks,  by  that  weapos 
presided  over  by  Brahma. 

19.  And  he,  endued  with  a  vast  8treMt^. 
struck  by  that  celestial  weapon,  fell  H^ 
on  the. battle  (field)   like  a  gigantic  tm 


YANA    PARVA:; 


411 


having  its    spreading  branches    burnt    up 
by  (the  Bre  of)  the  thunderbolt. 

20.  Seeing  the  mighty  Kumhhakarna 
(powerful)  as  (the  Asura)  Vritra,  lying  dead 
00  the  ground,  the  Rakshasas  ran  away  in 
(great)  terror. 

a  I.  Then,  the  two  younger  brothers  of 
Dushana,  seeing  those  warriors  fly  away, 
rallied  them,  and  rushed  furiously  against 
the  son  of  Sumitra. 

22.  Seeing  Vajravega  and  Pramathin 
advance  against  him  in  great  wrath,  the  son 
of  Sumitra  with  a  loud  shout  assailed  them 
both  with  shafts. 

23.  Then,  O  Partha,  there  ensued  an 
awfully-terrible  encounter,  making  the  hair 
stand  erect,  between  the  younger  brothers 
of  Dushana  and  the  intelligent  Lakshmana. 

24.  And  he  (Lakshmana)  covered  the 
Rakshasas  with  a  heavy  downpour  of 
arrows,  and  those  two  (Rakshasa)  heroes 
diso  in  great  wrath  overwhelmed  Lakshmana 
with  showers  ^of  arrows). 

25.  That  furioas  battle  between  Vajra- 
vega and  Pramathain  (on  one  hand)  and 
fhe  miehty-armed  son  of  Sumitra  (on  the 
other) lasted  for  a  moment  only. 

26.  Then  Hanumana,  the  son  of  Pavana, 
taking  up  ;i  mountain -peak  rushed  at,  and 
look  tne  life  of,  the  Rakshasa  Vajrav^^a. 

27.  (And)  the  monkey  Niia,  endued  with 
a  vast  strength,  rushing  towards  Pramathin, 
the  younger  brother  of  Dushana  crushed 
him  with  a  huge  rock. 

28.  Then  there  again  raged  a  terrible 
encounter  between  the  forces  of  Rama  and 
Ravana,  smiting  one  another. 

29.  The  monkeys  slew  hundreds  of 
Rakshasas  and  the  Rakshasas  too  killed 
many  dwellers  of  forest.  But  the  number 
of  lUkshasas  killed  was  greater  than  that 
of  the  monkeys. 

Thus  ends  the  two  hundred  and  eighty 
sixth  chapter^  the  slaughter  of  Kumbha' 
kama,  in  the  Rama  Upakhyana  of  the 
Vana  Parva, 


CHAPTER    CCLXXXVIL 

(RAMOPAKHYANA  PARVA)— 

Continued, 


Ktrkaadeya  said  :— 

^*  -J^"»  hearing  that  the  mighty  bow- 
«an  Prahasta,  the  highly-energetw:  Dhum- 
Jwha  and  Kumbhakama  together  with 
ws  foUowcrs  had  been  killed  in  battle, 


2.  Ravana  spoke  to  his  heroic  sdn  Indra- 
jita  (thus) :  — **0  destroyer  of  foes,  slay  Rama 
together  with  Sug^iva  and  Lakshmana. 

3.  O  my  dutiful  son,  by  conquering,  the 
tliousand-eyed  weilder  of  the  Vajra  (thunder- 
bolt), the  husband  of  Sachi,  in  battle,  you 
have  acquired  a  blaxing  renown  for  me. 

4.  Remaining  (either)  invisible  or  visible* 
O  slayer  of  foes,  O  the  best  of  those  that 
weild  weapon,  kill  my  enemies  by  celestial 
weapons  granted  to  you  as  boons. 

2.  O  sinless  one,  not  to  speak  of  their 
folk>wers,  even  Rama,  Lakshmana,  and 
Sugriva  can  not  endure  the  touch  of  your 
weapons. 

6.  O  sinless  and  mighty-armed  one, 
bring  to  a  (successful)  termination  the 
hostilities  which  even  Prahasta  and  Kumbha- 
kama could  not  effect  in  battle. 

7.  My  son,  de^troyincf,  to-day,  my 
enemies  together  with  thar  folk>wers,  in- 
crease my  delight  as  you  did  before  by. 
conquering  Vasava." 

8.  O  king,  thus  addressed  (by  his 
father),  I ndrajita  replied  *'it  shall  be  so:" 
and  donning  his  armour  and  riding  on 
his  car,  he  soon  marched  towards  the 
battle  field. 

9.  Then  that  foremost  of  Rakshasas  dis- 
tinctly announcing  his  name,  challenged 
Lakshmana  bearing  auspicious  signs»  to 
batde. 

10.  (And)  like  a  Ibn  (pursuing)  a  fawn, 
Lakshmana  taking  up  his  bow  together  with 
arrows  and  terrifying  his  adversary  by 
striking  his  arm  with  his  palms,  rushed 
towards  him. 

11.  Then,  there  ensued  a  terrible  and- 
mighty  encounter  between  those  two 
(warriors),  desirous  of  overcoming  each 
other,  both  skilled  in  celestial  weapons 
and  setting  at  defiance  the  prowess  ■  of 
each  other. 

12.  When  the  son  of  Ravana,  the 
strongest  of  the  strong,  could  not  get  the 
better  of  his  adversary  by  his  arrows,  he 
began  to  make  vigorous  exertions. 

13.  Then  he  (Indrajit)  began  to  hurl 
violently  at  Lakshmana,  many  javelins. 
But  the  son  of  Sumitra  severed  them  to 
pieces  as  titey  were  coming  up  tp  hi/n,  .with 
sharpened  arrows. 

14.  (Thus)  cut  down  by  sharpened  darts 
they  fell  down  on  earth.  Then  the  renowned 
Angada,  the  son  to  Vali,  uprooting  a  tree, 
and 

15.  Coming  up  with  sreat  speed,  struck 
him  (Indrajit)  on  the  head.  (But)  the 
mighty  fndrajit  nothing  daunted  at  this, 
took  up  a  lance  (and) 


4«« 


MAMABIIARHTA. 


i6.  Wished  to  hurl  if  dt  htm.  (Bat) 
Lakshmana  severed  that  lance.  (Then)  the 
son  ot  Havana,  (seeing)  the  heroic  Angada 
stand  dose  to  him« 

17.  Struck  on  the  left  side  of  that  fore- 
most of  monke3'S  with  a  mace.  Disregard- 
ing that  stroke,  the  mighty  son  of  Vaii, 

.  18.  Angada,  wrathfuly  hurled  a  Sala 
stem  at  Indrajit.  And  that  tree,  hurled 
wrathfully  by  Angada  for  killing  Indrajita, 

19.  O  Partha,  destroyed  his  car  together 
whh  the  charioteer  and  horses.  His  horses 
and  driver  being,  slain,  he  jump^  down 
from  the  car; 

20.  And  O  king,  restorting  to  his  power 
of  illusion,  the  son  of  Havana  ^nished  at 
that  very  spot.  Knowing  that  the  Rakshasa 
capable  of  spreading  vanous  illusions,  had 
disappeared, 

21-T-24*  Ratna  coming  up  to  that  place 
(where  the  battle  was  ragmg)  began  to 
carefully  protect  his  army.  He  (Indrajita), 
then,  aiming  at  Rama  and  the  highly-power- 
lul  Lakshmana  began  to  pierce  them,  with 
arrows  obtained  as*  boons,  all  over  their 
bodies.  Then  both  the  heroic  Rama  and 
Lakshmana,  began  to  fight  the  son  of 
Havana,  who  remained  mvisible  by  his 
powers  of  illusion,  by  mean$  of  arrows, 
but  Indrajit  discharged  at  the  bodies  of 
those  lions  among  men,  incessant  showers  of 
sorrows  bf  hundreds  and  thousands.  Seeing 
that  he  (Indrajita)  remaining  invisible,  pour- 
ed down  showers  of  arrows, 

25.  The  monke3rs  taking  up  huge  stones 
entered  into  (every  part  of  the)  firmma- 
ment.  Bat  the  Rakshasa  being  invi<;ible, 
pierced  them  and  the  two  (brothers  Rama 
Knd  Lakshmana),  wkh  arrows. 

26.  Hidden     by   illusion,    the    son    of' 
R^vana  sorely  afflicted  them  (the  monkeys) 
And  the  two  brother^;  the  heroic  Rama  and ' 
Lakshmana,  Wounded  all  over  with  shafts  fell 
down  on  earth,  as  if  the  sun  and  the  moon 
bad  fallen  from  Che  firmanenu 

Thus  ends  the  tvfo  hundred  and  eighty 
seventh  chapter^  Indrajit' s  fight,  in  tne 
Ramopakshyixna  of  the  Vand  Pan>a, 


CHAPTER   CCLXXXVIIL 

RAMOPAKSHYANA    PARVA)— 
Continued, 

Markandeya  said  :— 

f.  Seeing  those  two  brothers,  Rama  and 
Lakshmana  drop  down  on  earth,  the  son  of 
Havana  tied  them  in  a  net-work  of  arrows; 
granted  to  him  as  boons; 


2.  Thdse  heroes,  thosie^  valiant  of^  meR» 
thus  covered  by  that  net- work >  of  arrows 
on  the  field  of  b.iiile  looked  like  a  couple 
of  birds  confined  in  a  cage. 

3 — 4.  Seeing  those  two  (brothers)  1/tn^ 
stretched  on  the  ground,  pierced  with  h«ro^ 
dreds  of  arrows,  Sugriva,  the  king  of  the 
monkeys  together  with  Susena,  Mainda, 
Dwivida,  Kumuda,  Angada,  Hanumana^ 
Nila  Tara  Nala  and  (other)  monkeys  stood 
surrounding  tiiem. 

5.  Then,  the  successful  Vibhisana  arri^ 
ving  at  that  place  and  restoring  those  two 
heroes  to  consciousness  by  means  of  the 
weapon  (named)  Prajna  brought  them  back 
to  senses. 

6.  Then  Sugriva  soon  drew  out  the  arrows 
(from  their  bodies).  And.by  that  hishly- 
potent  medicine,  Visalya,  applied  with  the 
celestial  mantras, 

7.  Those  two  foremost  of  men  recovered 
their  senses.  (And)  the  arrows  beios;^  ex- 
tracted from  their  bodies,  those  mifthtjr 
car* warriors  sat  uf>,  and  became,  in  a  mo* 
meiit  free  from  pain  and  fatigue. 

8.  O  Partha,  seeine  Rama,  the  descen-i 
dant  of  Ikshaku  perfectly  free  from  pain. 
Vibhisana,  with  joined  hands  said  these 
words. 

9.  "  O  tormentor  of  foes,  at  the  com- 
mand of  the  king  of  kings,  a  Guliyaka  has 
come  (to  you)  from  the  Sheta  mouiHains, 
with  this  water. 

10.  O  chastiser  of  foes,  Kuvera,  the  king 
of  kings  has  sent  you  this  water  in  order 
that  yoti  may  behold  all  invisible  being^. 

11.  If  you  wash  your    eyes  with    this* 
you,  and  any  man  whom  you  may  give  this 
will  be  able  to  see  all  invisible  creatures^" 

12.  Saying  '*  be  it  so'' Rama  took  that 
water  and  purified  his  eyes  with  it.  CI*hen) 
the  high-minded  Lakshmana, 

13.  Sugriva,  Jamvuvana,  Hanumana, 
Angada,  Mainda,  Dwivida,  Nila  and  al- 
most all  the  foremost^ol  monkeys  did  the 
same. 

14.  (Thereupon)  what  Vibhisana  had 
said,  (exactly)  came  about.  And,  O  Yudhis- 
thira,  soon  their  eyes  became  capable  of 
perceiving  objects  beyond  the  reach   of  the 

senses. 

15.  On  the  other  hand,  the  successfd 
Indrajit,  having  informed  his  father  di 
what  he  had  done,  soon  returned  to  the 
field  of  battle. 

i6.  (And)  as  he  (Itidrajtta)  destnnnfof 
battle,  wa$  advancing  wrathfully,  the  sc^  ^ 
Sumitra;  at  the  advice  of  Vibhisana  rusfM 
at  him. 


VANA   PARViU 


■H'3. 


17.  And  desirous  of  slaying'  Indrajit, 
who  was  elated  with  success,  and  who  had 
not  yet  completed  his  daily  sacriiioe,  Laksh- 
mana,  at  a  hint  (from  Vibhisana)  assailed 
him  wrathfully  with  arrows. 

18.  Then  between  those  (warriors)  each 
desirous  of  vanquishing  the  other,  there 
t  >ok  place  an  exceedingly  wonderful  battle 
Ifke  that  (which  had  taken  place)  between 
Sakra  and  Prarhada. 

19.  Then  Indrajit  pierced  the  son  of 
Sumitra  by  sharpened  arrows  capable  of 
penetrating  into  the  vital  pans.  And  the 
son  of  Sumitra  too  wounded  the  son  of 
Havana  with  arrows  having  the  touch  of 
fire. 

20.  Pierced  by  the  arrows  of  the  son  of 
Sumitra,  Indrajit,  being  senseless  with 
rage,  discharged  at  him  eight  darts  (fierce) 
as  poisonous  snakes. 

21.  Listen,  attentively  as  I  tell  you,  how 
the  heroic  son  of  Sumitra  killed  (Indrajit) 
by  means  of  three  arrow  of  fiery  energy, 

22.  By  one  of  these  (arrows),  he  severed 
from  his  body  that  arm  which  weilded  the 
bow ;  by  the  second,  he  cut  down  to  the 
ground  that  arm  which  weilded  the  arrows; 

23.  And  by  the  third  arrow  of  keen 
edge  and  bright  lusture  he  cut  off  his  head 
having  a  beautiful  nose  and  decked  wiih 
car-rings. 

24.  Deprived  of  head  and  arms,  the 
trunk  looked  terrible.  Having  slain  him 
(Indrajit),  the  strongest  of  the  strong, 
(Lakshmana)  killed  his  charioteer  with 
weapons, 

25.  Then  the  horses  dragged  away  th^ 
car  into  Lanka,  and  Havana  then  saw  that 
his  son  was  not  on  the  car. 

2^.  Knowing  (from  this)  that  his  son 
was  killed,  Havana,  his  mind  being 
agitated  with  fear  and  afflicted  with  g^ief 
and  sorrow  was  actuated  with  the  desiie 
of  killing  the  daughter  of  the  king  of 
Mithila. 

27.  And  that  evil-minded  one,  taking 
his  sword,  furiously  rushed  at  Sita,  who  was 
Kving  in  the  Asoka  gardens  longing  for 
the  sight  of  Rama. 

28.  Now  hear  how  Avindhya,  seeing 
the  evil-minded  one  bent  on  this  reprehen- 
sible act,  softened  down  his  wrath  by  show- 
ing these  reasons. 

29*  (He  said)  "Placed  as  you  arc  on  the 
tnrone  of  this  renowned  and  rtiHbty  empire, 
y^  should  not  kill  a  woman.  This  woman 
(io^  intents  and  purposes)  is  already  slain 


in  as    much  as    she  is  a  prisoner  in  your 
power. 

30.  In  my  opinion,  she  would  not  bei 
killed  if  her  body  were  destroyed.  Kill  her 
husband,  and  then  she  will  be  killed  too. 

31.  Even  the  very  lord  of  a  hundred  sac*^^ 
rifices  is  no  match  for  you  in  prowess.  You 
have  several  times  struck  terror  into  the 
hearts  c  f  Indra  togetlier  with  the  celestiaU 
in  battle." 

32.  With  these  and  similar  other  words, 
Avindhya  pacified  the  wrath  of  Havana 
Who  accepted  his  advice. 

33.  Then  resolving  to  set  out  (for  tlid 
field  of  battle  himself)  that  night-ranger 
put  his  sword  into  sheath  and  ordered 
(his  attendants)  to  pre|>are  his  car. 

Thus'ends  the  two  hundred  and  etgktyt 
eighth  chapter,  the  destruction  of  Indrajit\ 
in  the  Ramopakhyana  of  the  Vana  Parva^ 


■Um 


CHAPTER     CCLXXXIX. 

(RAMOPAKHYANA  PARVA)— 
Continued. 

Markandeya  said  :— 

1.  Then,  angry  at  the  death  of  his  dfeii* 
son,  the  ten -necked,  ascending  his  car,  stud- 
ded with  gems  and  gold  set  out  (for  the 
field  of  battle). 

2.  Surrounded  by  dreadful  Raksh'asa^ 
holding  in  their  hands  various  weapons,  h4 
fighting  with  the  monkey ^chfief ft  rushed 
upon  Rama. 

3.  As  he  (Havana)  was  furiously  adVaif- 
cing,  Mainda,  Nala,  Nila  Angada,  Han^^ 
mana  and  Jknivtivana  together'  wfth  their 
forces  surrounded  Irim. 

4.  Those  foremost  of  bears  and  mdnV^yi 
destroyed,  with  trees,  the  forces  of  th6 
ten-necked  in  his  (very)  presence. 

5.  Then,  seeing  that  his  troops  were  being 
destroyed  by  the  enemy,  Havana,  the  king 
of  the  Hakshasas  began  to  create  illusions 
with  which  he  was  gifted. 

6.  (Thereupon)  hundreds  and  thousands 
of  Hakshasas,  armed  with  arrows,  lances 
and  double-edgdd  swords,  issuing  out  of 
his  body  appeared  (on  the  scene). 

7.  (But)  Rama  destroyed  all  those 
Hakshasas  with  celestial  weapons.  Thereat 
the  lord  of  the  Rakshasas  created  (neW) 
illusions  again. 

8.  (And)  O  Bharata,  the  ten -headed 
creating^  several  Rahoihasas  wearing  the 
shape  of  Rama  and  Lakshmana«  rashed 
upon  them. 


414 


MMIABIIARATA. 


9. .  Then  those  night^rangers  adverse  to 
Rama  and  Lakshmana,  armed  with  bows 
rushed  against  Rama. 

10.  (Then)  the  dauntless  son  of  Sumitm, 
the  descendant  of  Ikshsaku  said  to  Rama 
tliese  heroic  words. 

11.  ''Kill  those  wicked -souled  Rakshasas 
wearing  vour  shape."  (Thereupon)  Rama 
d^trOyed  those  Rakshasas  resembling  him 
in  shape  and  (various)  others  also. 

tl.  Then,  Matali,  the  charioteer  of 
Sakra,  came  to  Rama  with  a  car»  of  sunlike 
splendour  and  yoked  with  tawny*coloured 
horses. 


XataU  aaid :- 

13 — 16.  '*This  excellent  and  victorious  car 
yoked  with  this  team  of  tawny  horses  be- 
longs  to  Maghavana  (Indra).  O  descen- 
dant of  Kakustha,  O  foremost  of  men, 
riding  on  this  splendid  car  Sakra  slew  in 
bBLttle  numerous  Daytyas  and  Oanavas. 
Therefore,  O  most  valiant  of  men,  ascending 
this  car  guided  by  me,  do  you  soon  kill 
Ravana  iu  battle.  Do  not  make  any  delay." 
Thus  addressed,  the  descendant  of  Raghu, 
suspecting  that  this  might  be  another  illu- 
sion procuiced  by  the  Rakshsasa,  doubted 
the  truthful  words  of  Matali.  Vibhisana  then 
said  to  him  "O  foremost  of  men,  this  is  no 
illusion  of  the  wicked-souled  Ravana. 

17,  O  highly- resplendent  one,  therefore 
do  you  soon  ascend  this  car  of  Indra." 
Thereupon  the  descendant  of  Kakustha 
gJacOy  saying  to  Vibhisana  "  be  it  so," 

i8.  And  riding  on  that  car  rushed  in 
great  wrath  agfiinst  the  ten -necked.  (And) 
when  Ravana  flew  (towards  Rama)  all  the 
creatures  b^an  to  wail  loudly. 

ig.  And  in  the  heavens  the  celestials 
sent  forth  roars  like  lions  and  sounded  large 
drums.  Then  there  took  place  a  terrible  en- 
counter between  the  ten -necked  and  the 
pruice  (Rama). 

30.  And  tliat  (fight)  between  them  is 
without  its  parallel  elsewhere.  The  night- 
ranger  hurled  at  Rama  an  awfully-terrible 

21.  Jevelia  like  the  Thunder-bolt  of 
Indra  and  resembling  the  upraised  Bnihma- 
danda.  (But)  Rama  quickly  cut  of!  that 
javelin  with  sliarpened  darts. 

22—33.  Seeing  that  terrible  feat  Ravana 
was  seized  withdbmay.  (But)  the  ten-necked 
(soon)  became  wrathful  and  discharged  at 
Rama  thousands  and  tens  of  thousands  of 
sharp  arrows  and  numerous  other  weapons, 
{such  as)  maces,  battle-axes, 

34«    Various  kinds  of  darts,  Sataghnts, 
and  sharp  arrows.    Seeing  the  terrible  illu- 
wns  spread  by  the  ten-necked  Rakshasa, 


35-36.  The  monkeys  got  alarmed  and  un 
away  in  all  directions.  Tht-reupon,  tliedes- 
cendnt  of  Kakusiha,  taking  from  his  quiver 
an  excellent  arrow  adorned  with  beautiful 
feathers,  golden  .  wings  and  a  beatitul  face 
adjusted  it  to  the  Brahma  weapon.  When 
Rama  inspired  that  arrow  with  the  Mantras 
peculiar  to  the  weapon  of  Brahma, 

37 — 38.  All  the  celestials,  and  the  Gan- 
dharvaswith  Indra  at  their  head  were  higMy 
delighted.  The  gods,  the  Danavas,  and  the 
Kinnars,  seeing  the  display  of  that  Brahma 
wea|>on  beean  to  consider  thnt  a  little  only 
of  their  Rakshasa  enemy's  life  was  left  to 
him.  Rama  then  discharged  tliat  arrow 
of  unrivalled  splendour, 

39.  Dreadful,  resembling  the  upraised 
Brahmadanda,  and  destined  to  slay 
Ravana.  And  O  Bharata,  soon  as  Rama 
discharged  11  by  drawing  to  a  great  length 
(his  bowstring), 

30.  The  lord  of  the  Rakshsas  together 
with  his  horses  and  cliarioteer,  enveloped  m 
a  great  aud  blazing  fire  was  burnt  up. 

31.  Then  the  celestials  accompanied  by 
the  Gandharvas  and  the  Charanas,  behdd- 
ing  Ravana  slain  by  Kama  of  untiring 
exertions  were  highly  delighted. 

32.  Then  then  the  five  elements  (i.e. 
earth  water,  air,  fire  and  space)  forsook 
Ravani  ,•  and  he  was  deprived  all  of  the 
worids  by  the  energy  of  the  Brahma 
weapon. 

.33'  The  ingredients  of  his  body  together 
with  his  flesh  and  blood  were  all  so  tolally 
consumed  by  the  Brahma  weapon  that 
the  ashes  even  could  not  be  seen. 

Thus  ends  the  two  hundred  and  eighty 
ninth  chapter^  the  destruction  of  Ravana^  tn 
the  Ramopakhana  of  the  Vana  Paroa. 


CHAPTER  CCXC. 

(RAMOPAKHVANA    PARVA)— 
Continued. 

Harkandeya  said  :— 

I.  Having  killed  the  mean-minded 
Ravana,  the  lord  of  the  Rakshasas  and  the 
enemy  of  the  gods,  -great  indeed  was  the 
joy  of  Rama  and  the  son  of  Sumitra. 

3.  The  ten -necked  bein^  slain,  the  celes- 
tials with  the  Rishis  at  their  head  eulogised 
the  mij^hty-armed  one  by  uttering  blessings 
indicative  of  victory. 

3.  All  the  gods  together  with  the  Gan- 
dharvas and  the  inhabitants  of  the  celestial 
regions  delighted  Rama  gifted  with  eyes 
resembling     lotus- petals      by     (chanting) 


■VANA  PARVA. 


4»5 


hymns  (in  his  praise)  and  showering  flowers 
(over  his  head). 

4.  Having  thus  worshipped  Rama,  they 
returned  to  their  respective  abodes.  And 
O  being  of  everlasting  fame,  it  then 
appeared  as  if  a  great  carnival  was  being 
held  in  the  firmament. 

5.  Then  the  highly- renowned  lord  Rama, 
the  destroyer  of  his  enemys'  cities,  having 
slain  Havana,  gave  Lanka  to  Vibhisana. 

6.  Then  Avindhya,  the  wise  and  old 
adviser  of  Havana,  preceded  by  sita  who 
was  herself  preceded  by  Vibhisana,  set  out 
from  Lanka. 

7.  And  he  (Avindhya)  with  great  humility 
said  to  tlie  high-souled  descendant  of 
Kakustha 

8.  "O  high-souled  one,accept  this  divine 
lady,  the  daughter  of  Janaka,  of  spotless 
character."  Hearing  these  words,  Rama,  the 
clescendant  of  Kakustha  got  down  from  that 
excellent  car  and  saw  Dita  weeping  pro- 
fusely. 

9.  And  beholding  her  of  faultless  pro- 
portions,  seated  in  the  vehicle  weighed 
down  with  g^ief,  covered  all  over  with  dirt, 
having  matted  locks,  and  wearing  a  dirty 
cloch, 

10.  Rama,  suspecting  the  loss  of  her 
virtu**,  addressed  the  daughter  of  the  king  of 
Mithila  thus: — "O  Princess  of  Videha,  go 
(wheresoever  you  like) !  You  are  now  libera- 
ted (from  your  capitivity).  I  have  done  my 
duty. 

11.  O  gentle  creature,  I  have  killed  that 
night-ranger  thinking  that  myself  being 
your  husband  you  sliould  not  grow  old  in 
the  abode.of  the  Rakshasa. 

12.  How  can  men  like  us,  well  acquain- 
ted with  moral  duty,  accept  for  even  a 
moment,  a  woman  carried  oft  by  another  ? 

13.  O  daughter  of  the  king  of  Mithila, 
whether  you  are  of  pure  or  impure  charac- 
ter, I  dare  not  enjoy  you,  who  are  now 
like  sanctified  butter  lapped  by  a  dog  V* 

14.  That  divine  lady,  hearing  these 
cruel  words  (of  Rama)  was  sorely  afflicted 
with  grief  and  suddenly  fell  down  (to  the 
ground)  Kke  a  plantain  tree  torn  up  by  the 
roots. 

15.  And  the  lively  colour  of  her  face 
sprung  from  her  delight  (at  seeing  Rama) 
as  quickly  disappeajred  as  breath  on  a 
mirror. 

16.  Then,  hearing  these  words  of  Hama 
all  the  monkeys  together  with  Lakshmana 
became  motionless  as  death  itself. 

17.  Then  the  pure-souled  and  the  four- 
faced   god    (Brahma)  the    creator   of   the 


universe,  who  sprang  from  a  lotus  (on  the 
nave  of  Vishnu),  appeared  before  the  des" 
cendant  of-  Raghu  on  a  chariot. 

18.  (Then)  Sakra,  Agni,  Vayu,  Yaitia, 
Varuna,  the  divine  lord  of  the  Yakshas, 
the  sven  holy  sages  (whom  Brahma  crea- 
ted first  of  all), 

19.  And  king  Dasharatha  also  in  his 
celestial  appearance  and  robes  and  moun- 
ted on  a  highlyrespleiident  and  bright  car 
(appeared  on  the  scene). 

20.  Then  the  firmament  crowded  with 
the  gods  and  the  Gandharvas  shone  like 
the  autumnal  sky  studded  with  stars. 

21.  Then  rising  in  the  midst  of  them, 
the  blessed  and  renowned  princess  of  Videha 
spoke  these  words  to  die  broad-chested 
Kama. 

22.  "O  prince,  I  do  not  blame  you;  (for) 
Agu  are  conversant  with  the  ways  of  men 
Wd  women.  (Yet)  listen  to  these  my 
words. 

23.  The  air  which  is  always  in  motbn, 
moves  within  ^the  hearts  oO  all  the  crea- 
tures. If  I  have  sinned,  let  it  forsake  my 
life. 

24.  And  not  only  let  air,  but  let  fire, 
water,  space,  and  earth  forsake  my  Hie  H  1 
have  erred. 

25.  As,  O  hero,  I  have  thought  of  nO 
other  person  than  you  even  in  my  dreams, 
so  you  only  be  ray  husband  as  ordained  by 
the  gods." 

26.  Then  a  sacred* and  auspicbus  voice, 
joyful  to  the  high-souled  monkeys,  was 
heard  in  the  firmament  which  made  the 
whole  universe  bear  testimony  to  it. 

Vaiyu  said  :— 

27.  O  descendant  of  Raghu,  (what 
Sita  has  said)  is  true.  I  am  the  wind  (god) 
and  ever  in  motion  O  king,  the  princess  of 
Mithila  is  pure.     Be  united    with  your  wife. 

Agni  said  :— 

28.  O  sck)n  of  Raghu's  race,  I  am  in  the 
body  of  every  creature.  O  descendant  of 
Kakustha,  the  prineess  of  Videha  is  thorou« 
ghly  guiltl«S8. 

Vanma  said  :— 

29.  O  descendant  of  Raghu,  the  hu- 
mours in  animal  bodies  owe  Wieir  existence 
to  me.  (Therefore)  I  ask  you  to  accept  thfe 
princess  of  Mithila. 

Brahma  said  :— 


30.  O  descendant  of  Kakushtha,  O  son 
of  good  cliaracter,  this  (behaviour)  is  not 
surprising  on  your    part,  (because)  you  are 


4^ 


mikHABhimnjA. 


iionestand    know  the    duties  of    the    royal 
-sages.     (Now)  hear  these  my  words. 

31.  O  hero,  this  enemy  of  tlie  gods,  the 
Gandharvfts,  the  Uragas,  the  Yakshas.  the 
•D-4navas  and  the    Maharshis  has  been  des* 

tro>'ed  by  you. 

32.  Formerly,  he  was  made,  through  my 
favour,  indestruceible  of  all    the    acatures. 

Andforsomereasjn  I    spared    that    sinful 
Wretch  for  some  time. 

33.  It  was  for  his  own  destruction  that 
Sita  was  carried  of!  by  that  wicked-souled 
•(wretch).  (But)  I  protected  her  (from  being 
violated)  through  Nalakuvera's  curse. 

34.  For,  he  (Ravana)  was  formerly 
cursed  by  that  person  (Nalakuvera)  to  the 
effect  that  if  he  would  enjoy  any  woman 
against  her  will,  his  head  should  surely  be 
^lit  into  a  hundred  fragments. 

•  -35.  O  highly-resplendent  one,  O  crea- 
ture of  divine  effulgence,you  need  not  enteN 
tain  any  doubt  on  this  point.  You  have, 
.(indeed)  done  a  great  service  to  the  gods 
({by  slaying  Ravana). 

1>a8haratha  said  :— 

36.  My  son,  I  am  pleased  with  you.  May 
'^ou  be  blessed.  I  am  >'our  father  Dasaratha. 
O  foremost  of  men,  I  command  you  to 
govern  your  kingdom. 

c 

Rama  said;— 

37.  O  king  of  kings,  if  you  arc  my  father 
t  bow  down   to    vou«     I  will    repair    to  the 

.lN9nailDl  cfty  of  Ayodhya  at  jrour  command. 

Harkendeya  said  :— 

38 — 39.  O  best  of  the  Bharatas,  well 
pleased  with  Rama,  the  comers  of  whose 
eyes  were  red,  his  father  again  said  to  him 
*"0  higlily  resplendent  one,  now  that  tlie 
fourteen  years  (of  your  exile)  are  complete, 
repair  to  A>'odhya  and  reign  there."  Then, 
bowing  down  to  the  gods  and  congratulated 
by  his  friends, 

40.  He  was  united  with  his  wife  like 
44al«endra  with  the  ciaughter  Puloma.  That 
'torroeDtor  of  foes  then  conferred  a  boon  on 
^vindhya* 

41.  He  then  honoured,  and  jjave  riches 
to  the  Rakshasa  woman  Trtjata.  Then 
Brahma  toMher  with   (all)    the    cdesdals 

.beaded  by  Sakrm  said  to  him. 

49.  '*0  son  of  Kousalya,  what  desirable 
boons  shall  we  bestow  on  ymi  to  day"  7 
(Thereupon)  Rama  askfidfbr  these  boons 
viz    devotkm    to    virtue,    victory    over   his 


mon- 


43.    Aiid  the  revival    of    those 
keys  laUed  by  the    Rakshasas,    And  ikhcn 
.^kahma  bad  said  *'be  it  so," 


44,  O  m^ty  monarch,  the  nonkqH 
brought  back  to  life,  rose  up.  And  the  hi^- 
ly  fortunate  Sita  also,  conferred  on 
Hanumana  this  boon,  saying 

45 — 46.  "My  9on,*yoa  will  live  as  long  as 
Rama's  achievements;  and  through  ray 
favour.  O  yellow-eyed  Hamemana,  celestial 
dish<»  and  dnnks  will  over  be  within  your 
reach.  Then  in  the  very  sight  of  thoje 
heroes  of  untiring  achievements, 

47.  All  the  gods  with  Sakra  at  their  h  ai 
vanished  away.  Then  the  charioteer  of  Sakra 
seeing  Rama  united  with  the  daughter  df 
Janaka, 

48 — 49.  Was  well  pleased  and  addressed 
him, in  the  midst  of  friends,  these  words.  ^'O 
truly -powerful  one,  as  you  have  done  away 
with  this  distress  oJF  the  gods,  the  Cv^ndhar- 
vas,  the  Yakshas,  the  mortals,  the  Asoras, 
and  the  serpents,  therefore  always  the 
A  suras,  (jandharvas,  Yakshasas,  Ratkshasas 
and  the  Paunagas 

50.  And  all  the  world  will  speak  (well) 
of  you  so  long  as  the  world  will  exist 
Saying  these  words  'to  Rama,  tfie  fore- 
most of  the  wielders  of  weapons,  and  takia^ 
leave  of, 

51.  And  paying  his  respects  to  him 
(matati)  set  out  (for  the  celestial  regions)  00 
that  car  of  sunlike  splendour.  Then  Rama 
with  sita  in  this  front,  and  accompanied  by 
the  son  ol  Sumitra, 

52.  And  by  all  the  monkeys  witii  Sugiim 
at  their  head,  and  preceeded  by  Vibh^ana 
and  taking  steps  for  the  protectkin  of 
Lanka, 

53 — 55.  Recrossed  the  abode  of  the 
Makaras  (i*.  tf.  the  fx:ean)  by  means  of  the 
same  bridge.  And  one  that 
(Rama)  surrojnded  by  his 
in  order  of  precedence  rode  00  that 
sky-ranging  car  Puspaka,  moving  any- 
where at  will.  Then  that  virtuous  lord 
of  the  earth  together  with  all  the  monkey 
took  up  his  (temporary)  quarters  00  that 
portion  of  the  sea  shore  where  had  laia 
down  before  (on  a  bed  of  Kusa  grass  to 
invoke  the  aid  of  the  ocean).  Then  utt  des- 
1  cendant  of  Raghu  bringing  all  those 
I  (monkeys)  together  at  the  &c  time  worship- 
ped them  all. 

56.  He  then  dismissed  them  all  after 
havif^  satisfied  them  with  gifts  of  gens. 
Those  foremost  of  monkeys,  the  apes  with 
taik  like  cows  and  the  bears  having  de- 
parted, 

57.  Rama  re-entered  Risklndh^'a  wdh 
Si^friva«  (And  on  his  way  from  the  seashare 
to  Ktskendhya)  Rama  in  compaity  wiih 
Yibhisana  and  Sugrtva« 


VANA  ^AlkVA. 


4»7 


58.  Riding  oh  the  car  Pu*;paka  shewed 
the  pHncess  df  Videha  all  the  woods?  Hav- 
ing reached  Kiskindhya,  Rama»  the  most 
^ffeciftnt  of  all  sm iters, 

59.  Made  the  successful  Angada  prince- 
fegent.  (He)  then,  together  with  all  thesfe 
and  accompanied  by  the  son  of  Sumitra, 

60.  Set  out  for  his  capital  by  the  same 
rout6  by  Avhich  he  had  come.  Having 
reached  Ayckihya  the  king 

61.  Sent  Hanumana  as  his  messenger 
to  Bharata.  (Hanumana)  then  communi- 
cated to  him  the  happy  news  on  having 
nbderved  his  external  signs  and  (gesture>). 

62 — 64.  And  the  son  of  the  wind-god 
having  come  back,  ^Rama  himself)  went  to 
Nandigrama.  He  there  saw  Bharata 
covered  with  dirt,  attired  in  barks  of  trees 
and  seated  on  the  throne  with  (Rama's) 
shoes  before  him.  Then,  O  best  of  the 
Bharatas,  the  mighty  descendant  of  Raghu 
together  with  the  son  of  Sumitra  experienced 
a  great  delight  on  being  joined  with  Bharata 
And  Satrughna.  And  Bharata  and  Satru- 
^na  too  being  united  with  their  feldest 
brbther, 

65.  And  beholding  the  princess  o^ 
Mithila  rejoiced  exceedingly.  Having  paid 
his  respects  to  Rama  who  had  returned 
{^om  exile)  Bharata  with  great  pleasure 
hiade  over  the  kingdom,  to  him,  which  he 
governed  as  a  trustee  (for  Rama). 

.  66.  Then  Vasistha  together  with  Vama- 
deva  installed  that  hero,  at  the  eighth 
muhurta  (a  muhurta  is  equal  to  two  dandas 
th^t  is  4d  minutes),  of  day  under  the 
constellation   Sravana. 

67.  Being  installed  (on  the  throne) 
O^ama  gave  hb  permission  to  that  foremost 
of  monkeys,  Sugriva  together  with  his  friends 
and  also  to  Vibhisana,  the  son  of  Pulastya 
to  return  to  their  homes. 

68.  Havina  entertained  those  two  (friends) 
Sugriva  and  Vibhisana  who  were  well  ple^.  s- 
ed  and  exceedingly  glad,  with  various  sorts 
of  foods  and  drinks  atvd  having  done  his 
duty  suitable  to  the  occasion  he  dismissed 
them  with  a  heavy  heart. 

69.  And  having  worshipped  the  ear 
Puspaka,  the  descendant  of  Raghu,  gladly 
gave  it  back  to  Kuvera. 

70.  Then  assisted  by  (hat  divine  9ag« 
(Vasistha)  he  safely  celebrated  ten  horse 
^^cfiflc^  on  the  banks  ot  the  (river)  Gomati 
Ibff  dtttdtig  t6  the  Brahiiiafias  presents  (hrice 
(ats  titisefi  a!s  ii$^1). 

Thus  end§  the  two  hundred  and  nineti' 
eth  chdptiy,  the  insfaltafton  6/  Sam4,  in 
iki  kdmopakkyaha  of  the  VtHtd  Parva, 


CHAPTER     CCLXLI. 

(RAMOPAKHYANA  PARVA)— 
Continued* 

Markandey a  said : — 

O  mighty- armed  one,  thus,  in  days  of  ol4 
Rama  of  unrivalled  energy  had  experienced 
such  a  terrible  disaster  owing  to  his  bemg 
exiled  in  the  forests. 

2.  O  most  valiant  of  men,  do  not  (there" 
fore)  lament  (over  your  misfortune) ;  for,  O 
tormentor  of  foes,  you  are  a  Kshatriya. 
You  are  journeying  along  the  path  which 
calls  forth  the  prowess  of  arms  and  which  is 
calculated  to  lead  to  sure  i^uccess. 

3.  (By  following  this  path)  you  |iave  no^ 
incurred  even  an  atom  of  sin.  The  gods 
together  with  Indra  and  the  Asuras  have 
(sometimes)  to  adopt  this  path. 

4.  (It  was  by  adopting  this  path)  that  the 
Wieldef  of  the  thunder-bolt  (Indra)  togetheir 
with  the  Marutas  slew  Vritra,  the  invincible 
Namuchi  and  the  Rak^hasa  female  Dirghk^ 
jiuha. 

5.  In  this  world,  he,  that  is  backed  up, 
has  all  his  desires  gratified.  What  id  therd 
that  can  not  be  overcohie  by  him  in  batd4 
whose  brother  is  Dhananjaya  ? 

6.  This  Bhima  of  terrible  prowe^^  is  the 
strongest  of  the  strong  ;  and  the  two  youth -i 
ful  and  heroic  sons  of  Madravati  ar6  mighty 
bowmen. 

7.  Why,  then,  O  tormentor  of  foes,  di 
yon  grieve,  since  you  have  ^uch  sup{^rt^s. 
as  are  capable  of  vanquishing  iht  f6rces  of 
the  wielder  of  the  thunderbolt  together  with 
the  Marutas  ? 

8.  O  best  of  the  Bharatasi,  with  th^A 
mighty  bowmen  of  celestial  appearahc6 
you  will  surely  conquer  in  battle  alt  ytxsk 
enemies. 

9-10,  Just  see,  these  high-minded  (bro- 
thers of  yours)  after  achieving  terrible  feati 
(of  arms)  have  rescued  this  daughter  6l 
Drupada  carried  off  by  the  evil-minded 
Saindava  puffed  up  with  pride  and  powei^. 
(And  they)  have  also  vanquished  and 
reduced  to  subjection  king  Jaydahratha. 

11.  Again,  the  princess  of  Videha  wai 
re^ued  by  Ranta  With  ainiost  rto  allies  after 
hayiiYg  atfafin  ht  baftttef  the  te^rHyiy-ptiwetfd 
t^H-ntfcked. 

12.  Consider    this,    d      kihg,    1W    (th^ 
exercise    of    your)     intelligence,      in^t    fii^ 
(Rank^'s.f  6ftTV  AW\6i  i^i^Wd  heiti  itnd  (heV 
MdAkeyi  bdti  itt  dth^  drd^H  of  Oi^(k>il.       ^ 

13.  therefore,   d  best  of  di^  kiifih,  O 


most  exalted  of  the  Bharjftjf^,  do  i\A  jffi^lr* 


',  dc 


53 


4t8 


MAHABHARATA. 


overall  thi^.  O  tormentor  of  foes,  high- 
minded  men  like  you  never  give  way  to 
sorrow. 

Vaishampay  na  said  :— 

74.     Thus    consoled    by    the     intelligent 
Markandeya,  the  large-hearted    king    giv- 
ng  up  his  sorrow  again  spoke   to    Markan- 
deya, 

Tkus  ends  the  two  hundred  and  ninety- 
first  Chapter f  the  consolation  of  Yttdhis' 
thira  (by  Markandeya),  in  the  Ramo 
pakshyana  of  the  Vana  Parva, 


CHAPTER    CCLXL  I  I. 
(PATIVRATA  MAHATMYA  PARVA). 

Yudhistliira  said  :— 

1.  O  great  sage,  I  do  not  grieve  so  much 
lor  myseU,  or  for  these  my  brothers  or  for 
the  loss  of  my  kingdom  as  (I  do)  for  this 
daughter  of  Urupada. 

2.  When  the  wicked -souled  (sons  of 
Phritarastra)  gave  us  pain  at  the  game  of 
iiice  we  were  delivered  by  Krishna.  (But) 
Jayadratha  forcibly  carried  her  off  even 
from  the  forest. 

3.  Have  you  ever  seen  or  heard  of  a 
lady  as  highly  fortunate  and  as  devoted  to 
her  husband  as  the  daughter  of  Drupada  ? 

Markandeya  said  i— 

4.  Hear,  O  king  Yudhisthira,  how  the 
princess  Savitri  attained  to  all  the  high 
virtues  of  chaste  ladies. 

5.  Among  the  Madras  there  was  a  pious, 
exceedingly  virtuous  and  a  high -souled  king 
devoted  to  the  ministrations  of  the  Brah- 
manas,  firm  in  promise,  and  of  subdued 
passions. 

6.  This  king,  who  was  called  Asvapati. 
was  ever  engajjed  in  sacrifices,  the  foremost 
of  the  benevolent,  able,  loved  by  the  people 
of  the  cities  and  provinces,  and  was  devoted 
to  the  welfare  of   all   creatures. 

7.  But  that  truthful  and  self-controlled 
monarch  having  no  offspring,  was  much 
pained  when  he  was  far  advanced  in  years. 

8.  And  in  order  to  be  blessed  with 
childreni  he  observed  rigid  vows,  partook  of 
moderate  'foed  at  the  proper  time,  led  the 
Brahmacharya  (mode  of)  life,  and  subdued 
his  passions. 

9.  That  most  exalted  of  kingf  (daily) 
offered  ten  tlt^usana  oblations  to  Savitri 
and  partook  of  a  moderate  food  at  the  sixth 
flortloii  of  the  dAy, 


n> 


10.  He  observed  (all)  these  vows  for 
eighteen  years  and  wlien  the  eighteer^h  3-eir 
was  complete,  Savitri  was  pleased  with  him. 

11.  And  O  monarch,  rising  from  tlit 
sacrifical  fire  with  great  delight,  she  appear- 
ed before  the  king,  and  desirious  of  con- 
ferring  boons  addressed  ibe  monarch  titus  :— 

Savitri  said  :— 

12.  "  O  king,  I  Wave  been  pleased  with 
your  Brahnracharya  life,  purity,  self-control, 
observance  of  vow?,  and  all  your  endeavours 
and  devotion. 

13.  O  Asvapati,  O  king  of  Madra.   ask 

for  whatever  boon  you  desire.     You  shouU, 
however  by  bo  means  disrespect  virtue. 

Asvapati  said  :— 

14.  Desirous  of  attaining  virtue,  I  hafc 
•bservcd  all  these  vows  so  that  1  may  ha\*e 
children.  O  goddess,  may  numerous  sons, 
worthy  of  my  race,  be  born  to  me. 

15.  O  goddess,  if  you  are  pleased  with 
me,  then  f  pray  for  this  boon.  The  Brah- 
manas  have  told  me  that  one  attains  to  the 
crowning  merit  by  having  children. 

Savitri  said  :— 

j6.  a  ware  of  your  intentions  before  hand, 
I  spoke  about  your  sons  to  the  di>ine 
Grandsire  (Brahma.) 

17.  O  virtuous  one,  you  will,  through  the 
grace  of  that  self-existent  lord,  have  soon  a 
highly-enengetic  daughter  on  earth. 

18.  I  gladly  tell  you  all  this  at  the  com- 
mand of  the  Grandsire  ;  you  need  not, 
therefore,  make  any  reply. 

Markandejra  said  :— 

19.  The  king  then  bowing^  assent  to  the 
words  of  Savitri  and  saying'  •'  be  it  so," 
pleased  her  again  and  said  **  may  this  soon 
happen." 

20.  When  Savitri  .had  disappeared,  the 
king  entered  his  own  city.  And  that  hera 
began  to  dwell  in  his  kingdom  and  gowfrtt 
his  subjects  righteously. 

21.  Sonrre  lime  having  elapsed,  thai  king 
observant  of  vows,  begot  offspring  in  the 
wombof  his  eldest  <)ueen  devoted  to  religbn. 

22.  O  best  of  the  Bharatas,  the  cmbr)'0 
in  the  womb  of  the  princess  Malavi  began 
to  increase  like  the  lord  of  the  stars  in 
heaven,  during  the  lighted  fortnight. 

23.  And  at  the  proper  time  she  gave 
birth  to  a  daughter  with  ^  ^y^  resembling 
lotus.  And  that  best  of  kings  gladly  pet • 
formed  her  natal  rites. 


VANA    PARVA 


24.  And  as  Savitn  gladly  ^nve  (him)  that 
daughter  on  accmmt  of  the  king  (daily) 
offering  fier  oblations,  both  her  father  and 
the  Brahmanas  named  her  Savitri. 

25.  The  king's  daughter  (gradually^ 
grew  up  like  the  very  embodiment  of  Sri 
(Lakshmi.)  And  that  damsel,  in  time  stepp- 
ed into  youth. 

26.  Seeingrthat  slender- waisted  damsel 
of  robust  hips,  and  looking  like  a  golden  im- 
age, people  thought  *'  we  have  trot  a 
goddess,"  ** 

27.  And  oppressed  by  her  energy  none 
could  marry  that  girl  of  lotus-like  eyes  who 
seemed  as  if  blazing  in  splendour. 

28.  Then  on  a  Parva  day,  Savitri,  ob- 
rervmg  fasts,  bathing  her  head  and  ap- 
pro^hing  the  family  deky  caused  tlie 
brahmanas  to  offer  oblations  to  the  sacri- 
ficial fire  in  accordance  with  due  rites. 

29-  Then  taking  the  flowers  and  garlands 
with  which  she  worshipped  the  deity, 
bavitri  looking  like  the  very  embodiment  of 
on,  repaired  to  her  high-souled  sire. 

30-  And  bowing  down  to  the  feet  of  her 
laiher  and  ofTrring  him  those  flowers  and 
gari;.nds.  tKu  iiighly  beautiful  damsel  with 
joinfd-hands  sj  ,od  beside  the  king. 

31.     Seeing  that  his  daughter  (beautiful) 
^  a  goddess,  attained  her  puberty  and  was 
not   courted   by  suitors,    the   king    became 
sorry. 


The  Idiig  said  :— 

32.  Daughter,  tlie  lime  for  giving  vou 
away  «  arrived.  (But)  none  .nsks  me  (for 
your  hand.)  Do  you,  (therefore)  seek  for  a 
husband  as  qualified  as  you. 

von^^^-^Pff^  ^^  that  person,  to  me,  whom 
vou  l^"""  ^h  ^^"''  ^"^^^"^)-  Choose,  whom 
Inr^  V"^'  i^/  >'''"r  ^"sband.  I  will  (after, 
(to  him)!"  ^     ""^   deliberation   give  you  away 

th^wnlir'''  ?  auspicious  girl,  as  I  tell  you, 
jne  words,  which  I  have  heard  the  twicc- 
«wn  ones  to  recite  from  the  sacred  bo«ks. 

ihl^AJIi^^  f^^*^^*"  ^^^  ^^^^  "ot  g've  away 

ht2l^!!5^!r'"'"^'^'^^^^  That 

nustxindwho  does  not  enjoy  his  xvife   during 

who  H^;!!*' "  *^.  ^'^'"^^-  And  that  son, 
widn^^"^  tnammin  his  mother  in  he^ 
Widowhood,  meets  with  disgrace. 

sd2m;i  "^^'^'"^  ^^^^^  ""v  words  do  you 
S  V^  '1'^^^*'  ^^  ^  husband.  Acl  in 
Iht  g^^  "^"^  '"^^  "^'  ^^  ^^""^  by 

^arkandeya  said  :- 

his^oirl  ;^— '^^*^'"^  ^^"*  '"s  daughter  and 
^  old  ministers,  (the  king)  gave  orders  to 


make  preparations  (for  their  debarture)  and 
said  "go,'* 

3g.  C^hereupon),  she,  (gentle  and  meek) 
as  a  female  ascetic,  bashfully  bowing  down 
to  the  feet  ol  her  father,  set  out  without 
heslitation,  in  obedience  to  the  commands 
of  her  sire. 

39.  Seated  on  a  car  of  gold  and  sur- 
rounded by  the  ministers,  she  visited  the 
delightful  hermitages  of  the  royal  sages. 

40.  O  son,  there  bowing  down  to  the  feet 
of  the  elders  and  the  revered,  she  visited  alL 
the  forests  one  after  the  other. 

41.  Thus  giving  away  riches  in  all  the 
Tirthas,  the  king's  daughter  travelled 
over  all  those  places  inhabited  by  tlie  fore- 
most of  the  twice-born  ones. 

Thus  ends  the  two  hundred  and  ninety • 
second  chapter,  the  history  of  Savitri,  in 
the  Pativrata  Mahatmya  of  the  Vana 
Parva, 


CHAPTER    CCLXLIII. 

(PATIVRATA    MAHATMYA  PARVA) 

— Cvntimted, 

Markandeya  said:— 

1.  O  Bharata.  (one  day)  when  that 
monarch,  the  king  of  the  Madras,  joined  by 
Narada  and  seated  in  the  midst  of  his 
court,  was  conversing  with  him, 

2.  Savitri,  after  visiting  all  the  Tirthas 
and  the  hermitages,  came  to  the  abode  of 
her  father  together  with  the  ministers. 

3.  That  auspicious  one,  seeing  her  father 
seated  with  Narada,  bowed  down  to  the 
feet  of  both  with  her  head. 

Narada  said  :— 

4-  O  king,  where  did  this  your  daughter 
go  to  and  where  does  she  come  from  ?  Why 
do  you  not  bestow  this  youthful  (damsel)  on  it 
husband  ? 

Asvapati  said  :— 

5.  She  was  sent  on  that  very  business 
and  she  is  just  now  come.  Hear,  O  divine 
sage,  from  her,  whom  she  has  chosen  for 
her  husband. 

Harkandeya  said  :— 

6.  That  auspicious  one,  at  the  command 
of  her  father  to  relate  everything  in  detail,, 
regarded  his  words  like  those  of  a  god  and 
said  thus. 

Savitri  said  — 

7.  There  was,  in  Salya,  a  pious  Kshatrya 
King,  Dyumalsena  by  name,  who  lost  his 
eyes  in  course  of  time. 


4?0 


MAHABHAIUTA. 


8.  Tb^t  intellectual  (moiiarch)  who  had 
Mn  only  infant  son,  having  lost  his  eyes,  a 
neighbouring  enemy  who  bore  him  an  old 
grudge,  takmg  advsintage  of  his  blindness, 
seized  his  kingdom. 

9.  (Deprived  of  his  kingdom,)  he 
(Dyumatsena)  accompanied  by  his  wife 
with  the  infant  a\t  her  breast,  retired  to  the 
woods.  And  having  gone  to  a  great  forest, 
he,  observant  of  rigid  vows,  began  to 
practice  asceticism. 

10.  His  son,  Satyavan^  (by  name,)  born 
in  the  city  and  brought  up  in  the  hermitage, 
is  my  fit  husband  and  1  have  wedded  him  m 
my  mind. 

Karada  said:— 

11.  Alas,  O  king,  Savitri  has  done  a 
very  foolish  act  in  as  much  as  she,  has 
through  ignorance,  chosen  for  her  husband, 
Satyavana  endued  with  (high)  qualities. 

12.  It  is  because  his  father  is  (ever) 
truthful  and  his  mother  speaks  the  truth, 
that  the  Brahmanas  have  named  him 
Satyavana  (i.  e.  truthful) 

l^  In  his  boyhood  he  was  very  fond  of 
horses,  made  horses  of  clay  and  pamted 
them.  Therefore  he  is  (sometimes)  called 
Chitrasva  (i.  c.  one  who  painty  horses) 

The  King  said  :^ 

14.  Is  now  the  prince  Satyavana,  who  is 
attached  to  his  father,  energetic,  inttUigent, 
forgiving  and  brave  ? 

Marada  said  *— 

15.  He  is  energetic  as  Vivavasu  (the  sun), 
wise  as  Vrihaspati,  heroic  as  Mahendra  and 
forgiving  as  the  earth. 

Aflvapati  aaid  :— 

16.  Is  the  king's  son,  Satyavana,  chari- 
table, devoted  to  the  Brahmanas,  handsome, 
large-hearted  and  of  amiable  appearance  1 

Karada  said  :— 

17.  With  regard  to  charity  commensu- 
rate with  his  means,  he  is  equal  to  Ranti- 
deva,  the  son  of  Sankriti,  and  he  is  as  de- 
voted to  the  Brahmnaas  and  as  truthful  as 
Sivi,  the  son  of  Usmara. 

18.  The  heroic  Satyavana  is  equal  to 
Yayati  in  magnanimity,  is  as  lovely  to  look  at 
as  the  moort  and  is  as  beautifuf  as  either  of 
t.he  twin  Asvinis. 

19.  He  is  (more-over)  possessed  of  self- 
restraint,  Is  meek,  heroic,  truthful,  of  sub- 
dued senses,  faithful  to  his  friends,  free  from 
tnal'ice,  modest  and  patient 

io.    To  be  brief,  men  of  great  atceticisni 


and  of  high  charater  sa>-  that  he  (Satyavana j 
is  ever  plain  and  firm  ni  lioviour^ 

Asvapati  said  :— 

21.  O  adorable  one,  you  have  describtd 
him  as  possessed  of  all  noble  qualities.  Now 
tell  me  of  his  defects,  if  there  bo  any. 

Karada  said  :— 

22.  He  has  only  one  defect  which  has 
ecclipsed  all  his  qualities,  and  which 
even  by  the  most  vigorous  exertions  can  not 
be  rooted  out. 

23.  He  has  only  one  defect  and  no  otl^er. 
Satyavana  who  has  a  little  of  life  in  stoit 
for  him,  will,  within  a  year  from  this  day, 
breathe  his  last. 

The  king  said  :— 

24.  O  beautiful  Savitri,  go  and  seek 
another  for  your  husband.  He  has  a 
great  defect  which  lies    surpassing  all  hk 

merits. 

25.  The  divine  Narada,  who  is  honoured 
by  the  celestials,  tells  me  that  within  a  year, 
he,  of  short  life,  will  give   up  the  ghost. 

Savitri  said:— 

26.  The  die  falls  but  once  and  tUc 
daughter  can  once  be  bestowed.  The  «<»rds 
"  I  bestow"  are  uttered  but  once,  and  once 
only  these  three  things  occur. 

27.  Whether  his  life  be  long  or  short, 
whether  he  be  gifted  with  (noble)  qualitiic 
or  destitute  of  them,  I  have,  for  oftce, 
chosen  him  for  my  husband,  and  will  not 
select  any  other  a  second  time. 

28.  Having  (first)  settled  a  thing  in  wind, 
it  is  then  expressed  in  words  and  is  ulti- 
mately given  effect  to  by  (external)  acts. 
My   (own)  mind  is  a  proof  of  this, 

Karada  said  :— 

29.  O  best  of  men,  your  daughter  b 
firm  in  her  resolve.  It  is  impossible  to  wean 
her  away  from  virtue. 

50,  The  qualities  that  are  prc««nt  in 
Satyavana  are  wanting  in  any  other  person. 
Therefore  I  commend  the  bestowal  of  your 
daughter  (on  Satyavana). 

The  khig  said  :— 

31.  The  words  of  3'our  respectable  srf 
are  true  and  should  never  be  dishonoured. 
Since  O  adorable  one,  yon  are  my  P*^ 
ceptor  I  will  -do  as  directed  by  you. 

Karada  said :— 

32.  May  your  daughter  Sa%nir».  begttw 
away  williout  any  obstructioiu  I  shalTno* 
gQ  away.  May  you  kp  all  happy. 


VANA    fARVA. 


431 


Markaiicbya  said  :— 

33.  Saying  this,  Narada,  soaring  up- 
wards, returned  to  heaven.  And  the  king  to  > 
began  to  make  preparations  for  the  marriage 
of  nis  daughter: 

TJ'Hs  ends  the  two  hundred  and  ninty- 
thitJ  chapter,  the  history  of  Savitri,  in 
the  Pativrata  Mahatmya  of  the  Vana 
Parva, 


CHAPTER  CCLXLIV. 

(PATIVRATA    MAHATMYA   PARVA) 

— Continued, 

Harkandeya  Baid  '-— 

1.  'I'he  monarch,  reflecting  on  the  words 
(of  Narada)  with  regard  to  his  dauglUcr's 
marriage,  began  to  make  prcparaiions  for 
the  wedding. 

2.  Then,  inviting  all  ihe  old  Brahmanns 
and  the  Ritvijas  togetlier  with  the  priests, 
the  king  accompanied  by  his  daughter  set 
out  on  an  auspicious  day. 

3.  Having  reached  the  hermitage  of 
D)*umatsena  (situate)  in  the  sacred  forest, 
the  king  (Asvapali)  accompanied  by  the 
Brahmanas  advanced  on  foot  to  meet  tliat 
royal  sage. 

4.  And  there  (in  the  hermitage)  he  saw 
that  hijfhly  wise  and  oW  king  seated  on  a 
mat  of  Kusa  grass  under  a  Sala  tree. 

5.  The  King  (Asvapati)  having  in  con- 
formity with  usage,  paid  his  respects  to  that 
royal  sage,  introduced  himself  (to  him)  by  an 
appropriate  speech. 

6.  And  the  king  (Dyumatsen;*)  versed 
in  religion,  having  offered  to  the  monarch 
(Asvapati)  a  seat,  (the  oblation  called) 
Arghya,  and  a  cow  asked  him  what  brought 
him  there. 

7.  He  (Asvapati)  then  expressed  all  his 
intentions  and  purposes  in  detail  with  r^ard 
to  Satyavana. 

Asvapati  said  :— 

8.  O  royal  sage,  this  fair  damsel,  named 
Savitri,  is  my  daughter.  O  virtuous  one,  do 
you  accept  her  for  your  daughter-in-law  in 
conformity  with  the  usage  of  your  order. 

Dymnatsena  said  :— 

9*  Exiled  from  my  kinjirdom  we  have 
^ken  refuge  in  the  woods,  and  have  been, 
*ike  accetics,  practising  virtue  with  s«b- 
dti©d  p9s»bns.  How  will  (therefore),  your 
daughter,  unworthy  of  a  forest  life,  put 
up  with  Ots)  hardships  living  in  the  forest  7 


Asvapati  said  :— 

10.  Neither  happiness  nor  misery  lias 
any  permanence.  Mv  daughter  and  myself 
are  aware  of  tins.  Therefore,  O  king,  you 
should  not  use  such  words  towards  me. 
Having  (previously)  made  up  my  mind,  I 
have  come  here. 

11.  -You  should  not  dishearten  me  since 
I  have  saluted  you  through  friendship.  As  I 
have  come  here  actuated  by  love,  you  ought 
not  to  refuse  me. 

12.  You  are  my,  and  I  am  your  e<|ttal ; 
and  we  are  suitaL^le  to  each  other.  Ue 
pleased,  (therefore)  to   accept    my   daug 

as  your   daughter-in-law   and  wife   of 
good  Satyavana. 

Djnunatsena  said  :— 

13.  Formerly  I  cherislied  a  desire  of 
forming  an  alliance  wiili  >ou.  (But)  de- 
prived of  my  kingdom  (afterwards)  1  heati* 
tated  (to  do  it). 

14.  Let,  what  I  desired  before,  be  accom- 
plished this  very  day.  You  are  a  welcome 
guest  to  me. 

t 

15.  Then,  those  two  monarchs,  invkin^ 
all  tlie  Brahmanas  dwelling  in  the  hermi- 
tages, caused  the  wedding  to  be  celebfated 
agreeably  to  the  usage. 

16.  leaving  given  away  his  d'augVtfit 
with  suitable  robes,  Asvapali  with  a  merry 
heart  left  for  his  own  abode. 

17.  Satyavana  having  obtained  a  wife 
graced  with  all  the  (noble)  qualities aud  slie 
(Savitri)  too  having  got  a  husband  afier  her 
own  heart,  rejoiced  exceedingly. 

18.  Her  father  having  departccf,  she 
cast  off  all  her  ornanients  and  put  on  barks 
of  trees  and  cloths  dyed  red. 

19.  By  her  ministrations,  good  qualities, 
affections,  self-control,  and  good  services  fc# 
all,  she  pleased  every  one. 

20.  By  ministering  to  her  physical  com- 
forts and  by  (covering  her  with)  all  sorts  of 
robes,  she  delighted  her  mother-in-law. 
And  she  pleased  her  father-in-law  by  wor- 
shipping him  as  a  god  and  by  controlling 
her  words. 

21.  Similarly,  by  agreeable  word^,  by 
skilfulness,  by  sweet  disposition  and  by  tm- 
nistering  to  him  in  private  she  delighted  her 
husband. 

22.  Thus,  O  Bharata,  these  good  people 
engaged  in  asceticism  continued  to  dwell  i€>r 
some  time  in  that  hermitage. 

23.  And  Savitri  too,  whether  asleep  or 
awaike,      could    not    forget    the    words    of 


422 


MAIIAKflARATA 


Narada  wliich  were  prescnl  in  In  r  mind  day  | 
and  night. 

Thus  ends  the    two    hundred  and    ntnty 
fourth  chapter,  the  history  of  Savitri,  in  the 
Pativrata  Mahatmyaof  the  Vana  Parvc, 


CHAPTER    CCLXLV. 

(PATIVRATA  MAHATMYA   PARVA) 

— Continued, 

Uarkandeya  said  :— 

1.  After  the  lapse  of  a  Ion  or  while,  O 
king,  the  time  for  Styavana's  death  at  last 
arrived. 

2.  Savitri  counted  each  day  as  it  passed 
away,  (for)  the  words  of  Narada  were  al- 
ways present  in  her  mind. 

3.  Havinjr  ascertained  (by  calculation) 
that  her  husband's  death  would  take  plac« 
on  the  fourth  day  (thence),  that  observant  of 
the  Triratra  vow,  fasted  day  and  night. 

4.  Aware  of  her  vow,  the  king  (Dyumut- 
sena)  became  very  sorry  and  rising  up 
consoled  Savitri  with  these  words. 

Dynmatsena  said :— 

5.  Princess,  the  vow  you  have  taken  is 
very  difficult  to  observe,  for,  it  is  extremely 
hard  to  fast  continuously  for  three  nights. 

Savitri  said  :— 

6.  O  sire,  you  need  not  be  sorry.     1  will ' 
be  able  to  complete  the  vow.     I  have  under- 
taken this  vow   with  a  firm  resolve  ;  and  de- 
termination  is  the  (sole)  cause  of  success  (in 
every  undertaking). 

Dynmatsena  said  :— 

7.  I  can,  by  no  means  tell  you  to  give  up 
your  vow.  Men  like  us  should  rather  en- 
courage you  to  complete  it. 

Markandeya  said  :— 

8.  Saying  this,  the  high-minded  Dyumat- 
sena  ceased  ;  and  Savitri  thus  remaining 
(without  food)  looked  like  a  wooden  ddl. 

9.  O  best  of  the  Bharatas,  thinking  that 
her  husband  would  die  tomorrow,  Savitri, 
stricken  with  grief  and  observing  fasts, 
passed  the  night  in  great  sorrow* 

10.  Then,  when  the  sun  rose  a  couple  of 
hands  (on  the  horizen),  Savitri  performed 
her  morning  devotions  and  offered  oblation 
to  the  blazing  fire. 

IT.  She  then  bowed  down  to  all  the 
aged  Brahmanas,  her  father-in-law,  and 
mother *in -law,  one  after  the  other  and  stood 
humbly  before  them  with  joined  hands. 


12.  And  all  the  ascetics  living  in  the 
hermitage  pronounced,  for  the  welfare  of 
Savitri,  the  benediction  that  she  might 
never  be  a  widow. 

13.  Savitri,  who  was  buried  in  contem- 
plntion,  saying  in  her  mind  "be  it  so"  bowed 
down  to  the  words  of  the  ascetics. 

14.  And  with  a  heavy  heart,  the  prioress, 
pondering  on  the  words  of  Narada  (anxious- 
ly) awaited  tbe  hour  and  the  moment  (of  her 
husband's  death). 

15.  Then,  O  best  of  the  Bharalas,  her 
father-in-law  and  mother-in-law  gladly  lold 
the  kind's  daughter  who  was  seated  alone, 
these  words. 

The  Father-in-law  said  :— 

16.  YoJi  have  performed  the  vow  jis 
directed.  It  is  now  the  time  to  eat.  Do 
what  you  think  proper. 

Savitri  said  :— 

17.  Having  observed  the  desired  vow 
I  appointed  ihc  time  when  ihc  sun  would 
go  down  for  my  me;ds.  (Even  now)  this  b 
the  determination  of  my  heart. 

Markandeya  said  :— 

18.  When  Savitri  was  saying  this  about 
her  meals,  Satyavan,  taking  his  hachet  on 
his  shoulders,  left  for  the   woods. 

19.  (Thereupon^  Savitri  said  to  her  hus- 
band "you  should  not  go  alone.  I  will  go 
with  you.  I  do  not  feel  inclined  to  be 
separated  from  you. 

Satyavan  said  :— 

20.  Dearest,  you  have  never  visited  the 
woods  before.  The  path  is  very  rugged 
(Moreever),  lean  and  weak  as  you  have  been 
by  the  observance  of  fasts  and  vow  how  will 
you  be  able  to  walk  ? 

Savitri  said  :— 

21.  Neitl»er  do  I  feel  exhaustion  nor 
lassitude  on  account  of  the  fast.  (Moreover) 
I  am  very  eagar  to  go.  Do  not  (therefore) 
prevent  me. 

Satyavan  said-— 

22.  Since  you  are  so  eagar  to  go,  I  will 
fulfill  your  desire.  (But)  take  leave  of  my 
parents  (first)  so  that  no  blame  can  be 
attached  to  me. 

Markandeya  said  :— 

23.  (Then)  bowing  down  to  her  mother- 
in-law  and  father-in-law,  she  of  great  vows 
said  (to  them)  "my  husband  is  going  to  the 
great  forest  Tor  gathering  fruits* 


VANA    PARVA 


423 


24.  It  is  my  desire  that  your  worshipful 
self  and  my  father-in-law  will  (kindly)  per- 
mit me  to  accompany  him.  I  can  not  bear 
to  be  separated  (from  him)  tliis  day. 

25.  As  your  son  is  go'inff  to  the  forest  for 
the  sacriBcial  6re  and  For  his  superiors,  you 
ought  not  to  prevent  him.  Had  it  been  for 
any  other  (business)  he  should  have  been 
prevented. 

26.  I  have  not  walked  out  for  a  little  less 
than  a  year.  Great  indeed  is  my  desire  to 
witness  the  woods. 

Dymnatsena  said  :— 

27.  From  the  very  time  that  Savi  ri  was 
made  my  daughter-in-law  by  her  father,  I 
do  not  remember  her  to  have  ever  made  any 
request  to  me. 

28.  So,  let  what  my  daughter-in-law  de- 
sires t>e  fulBled.  Daughter,  act  in  such  a 
manner  that  Satyavan  does  not  neglect  his 
business  on  the  way. 

29.  Thus  permitted  by  both,  the  re- 
nowned (Savitri)  with  a  smiling  (counten- 
ance) though  with  a  sorrowful  heart  accom- 
panied her  husband  (to  the  woods). 

30.  And  that  large-eyed  lady  beheld, 
on  all  sides  romantic  and  charming  forests 
frequented  by  swarms  of  peacocks. 

31.  And  Satyavan  said  these  sweet 
words  to  Savitri  "behold  these  streams  of 
sacred  waters  and  these  excellent  blossom- 
ing trees." 

32.  That  blameless  girl,  however,  began 
to  watch  ail  the  movements  of  her  hus- 
band ;  but  remembering  what  the  sage 
(Narada)  had  said,  she  considered  him  as 
already  dead. 

33.  With  her  heart  divided  into  two 
parts,  she  (with  one  of  these)  replying  to 
her  husband,  and  (with  the  dther)  await- 
ning  the  (fatal)  hour,  followed  him 
slowly. 

Thus  ends  the  two  hundred  and  ninety 
fifth  chapter,  the  history  of  Savitri,  in 
the  Pmtfprata  Mahatmya  of  the  Vana 
Partm, 


CHAPTER  CCLXLVI. 

(PATIVRATA    MAHATMYA    PARVA) 

— Continued, 

Harkandeya  said  :— 

I.  Accompanied  by  his  wife  the  powerful 
Satyavan  (first)  gathered  fruits  and  filled 
his  bag  ;  he  then  began  to  cut  down  the 
trees. 


2.  As  he  was  felling  the  branches  he 
began  to  sweat  and  had  an  headache  in 
consequence  of  the  labour. 

3.  Oppressed  with  toil,  he  came  to  hi» 
dear  wife  and  said  to  her  thus. 

Satyavan  said  :— 


I  have  a  headache  on  account  of  this  ex- 
ercise. 

4.  And,  O  Savitri,  my  limbs  and  heart 
are  aching.  O  lady  of  restrained  speech,  I 
feel  unwell. 

5.  It  seems  (to  me)  that  my  head  is 
being  pierced  by  arrows.  Therefore,  O 
blessed  lady,  I  feel  inclined  to  sleep  ;  for 
I  am  quite  unable  to  stand. 

6.  (Thereupon),  Savitri,  coming  up  to  her 
husband,  sat  down  on  the  ground  mith  his 
head  on  her  lap. 

7.  Then  tint  devout  lady,  remembering 
the  words  of  Naradn,  began  to  calculate 
the  moment,  the  hour,  the  time  and  the 
day. 

8.  And  in  a  moment  she  saw  a  person 
attired  in  red  garments,  wearing  a  diadem, 
of  an  enormous  structure,  having  the  splen* 
dour  of  the  sun, 

9.  Of  a  dark  and  yellow  complexion, 
endued  with  red  eyes,  with  a  noose 
in  his  hands,  dreadful  to  look  at,  stand- 
ing beside  Satyavan,  and  gaxing  at 
him. 

10.  Beholding  him  she  gently  placed  her 
husband's  head  on  the  ground.  Then  rising 
suddenly  she,  with  a  trembling  heart  and 
joined  palms,  said  these  words  in  a  great 
sorrow. 

Savitri  said  '— 

11.  From  your  superhuman  appearance 
I  know  you  to  be  a  god.  Kindly  tell  me,  O 
god  of  gods,  who  you  are  and  what  is  your 
desire. 

Yama  said  :— 

12.  O  Savitri,  you  are  devotedly  attach- 
ed to  your  husband  and  are  of  ascetic  virtue. 
And  it  for  this  reason  that  I  address 
you.  Know  me,  O  auspicious  girl,  to  be 
Yama. 

13.  The  years  of  this  prince,  your  hus^ 
band,  being  numbered,  I  will  bind  (him  with 
this  noose)  and  take  him  hence.  Know  this 
to  be  my  intention. 

Savitri  said  .— 

14.  We  hear,  O  god,  that  your  emmis- 
saries  come  to  take  away  men.  How  is  it 
that  your  worshipful  self  has  come  in 
person  ? 


42» 


MAllABttAKArA. 


Harkandeya  said  :— 

15.  Thus  addressed  by  ber,  the  divine 
lord  of  the  Pitris,  in  order  to  please  her,  be- 
IfAn  faithfufly  to  relate  everything  about  his 
HUentions. 

16.  And  he  said  :  1  have  come  here  per- 
sonally considering  tlial  my  emmissaries  are 
not  fit  to  bring  such  a  devotional  and  hand- 
some person,  endued  with  qualities,  vast 
its  a  sea." 

17.  Then  Yama  powerfully  drew  out  of 
the  body  of  Satyavan  a  person  of  the  mea- 
sure of  the  thumb,  bound  him  ^ith  the  noose 
And  brought  him  under  control. 

18.  The  life  being  taken  out,  the  body 
deprived  of  breath,  destitute  of  lusture,  and 
devoid  of  motion ,  became  disagreeable  to 
ihe  eye. 

19.  Binding  it  thus,  Yama  proceeded 
towards  the  south  {  and  weighed  down  with 
fncit  the  exalted  Savitri  also,  devotedly 
attached  to  her  husband^  and  successful  in 
her  vow,  followed  him. 

Tana  said  :-- 

'  2fl.  Go  back,  O  Savitri,  and  perform  the 
laiSt  rites  o^  youi*  husband.  Your  debt  to 
your  husband  is  discharged.  You  have 
dome  at  far  as  is  possible  (for  you) 
Id  do. 

Savitri  said  :— 

21.  I  ought  to  follow  my  husband  thither 
whefe  he  is  being  carried  to  or  whither  he 
goes  of  his  oWn  accord.  (Because)  this  is 
lite  eternal  duty. 

11»  Tfiere  shall  be  no  obstacle  to  my 
course  on  account  of  my  asceticism,  my  de- 
votion to  superiors,  my  affection  for  my  hus- 
band, my  observance  of  vows,  and  your 
yrace* 

13.  It  is  asserted  by  the  wis6,  versed  in 
(rue  knowledge,  that  one  contracts  a  friend- 
ship with  another  by  going  only  seven  paces 
with  him.  I  will  tell  you  somethnig  keeping 
this  friendship  in  view.     Pray  listen  to  it. 

24.  Men,  wanting  in  self-control  do,  not 
observe  (the  proper  rites  and  sacrifices) 
even  in  the  forest.  Nor  do  they  ^o  through 
and  di^ch^rge  the  necessary  duties  of  these 
three  modes  of  life,  namely  conjugal  or  do- 
me^id  Kf«,  life  <rf  Celebacy  and  Uudy  in  the 
HmiM  5f  the  preceptor,  and  thirdly  a  life  df 
fhe  tdtal  renu<iciatn>n  of  the  v^6tid,  Con^x^ 
gal  life  or  domestk:ity  lead*  ttt  true  reli|fk>(is 
merit .  It  is  for  this  reason  that  tlte  wise 
assert  that  domesticy  (which  leads  to  right-* 
cduaness) » the  btet  m  dll  (oth^r  nftodes  of 
life). 

'2$.  By  dttehau^ing  faithhilly  fhe  neces- 
sary d«aties  of  this  one  mode  of  life  (it  conju* 


gal  life)  we  haVe  all  attained  to  the  path  (of 
righteousness)  and  therefore  we  do  not  covA 
the  second  and  the  third  modes  of  life  (i.e. 
celebacy  and  renunciation  of  the  world).  It 
is  therefore  that  domesticity  with  its  noees- 
sary  duties  is  considered  by  the  wise  as  the 
foremost  of  all  (other  lives). 

Tama  said  :— 


26.  Do  go  backi 
ghted  with  your  words 
letters  and  accents  and 
Do  you  ask  for  a  boon 
of  your  husband's  life, 
proportions,  1  will  give 
sire). 


I  have  l>een  deli- 
couched  in  (proper) 
resting  on  reftsoiK 
with  the  exception 
O  lady  of  faultless 
any  boon  (  you   de- 


Savitri  said  :— 

27.  My  father-in-law  has  been  dri^eit 
away  from  this  kingdom  and  has  lost  his 
eyes.  He  now  leads  a  forest  life  in  our  her* 
mitage.  Let  that  king,  through  your  ^race, 
be  restored  to  his  sight  and  be  as  powerful 
as  the  sun  or  6re. 

Yama  said  :— 

28.  O  blameless  girl,  I  give  yOa  this 
boon,  that,  what  you  have  asked  of  me,  will 
take  place.  I  see  you  are  wearied  with  your 
journey.  Do  not  proceed  further.  Go 
back.     Do  not  take  any  more  trouble. 

Savitri  said  :— 

29.  I  do  not  feel  fatigue  as  I  am  with 
my  husband.  I  will  surely  follow  the  ^ame 
path  as  my  husband  does.  I  will  surely  go 
thither  where  you  are  taking  my  lord  to*  O 
best  of  the  celestials,  listen  again  to  ^h^  1 
say. 

39.  (It  is  asserted  by  the  wise)  that  evert 
a  single  interview  with  tl^e  virtuous  is  highly 
desirable.  Friendship  with  them  is  niQcn 
more  so.  Communion  with  the  righteous  is 
never  without  fruit.  So  one  shoirid  al«aj4 
associate  with  the  virtuous. 

Tama  said  :— 

3 1 .  The  words  spoken  by  you  are  preig* 
nant  with  great  import.  They  augmem  the 
wisdom  of  even  the  learned  and  are  delight- 
ful to  the  mind.  Therefore,  O  damsel,  wkh 
the  exception  of  Satyavan 's  life  do  you  ask 
for  a  sec6nd  booh. 

Savitri  said  i— 

33,  Let  that  king,  my  intellectual  father^ 
in-law,  regain  his  kingdom  that  he  bst 
before.  And  may  that  worshipful  om 
never  fail  to  properly  disdfaT^  ms  dotla. 
This  is  the  second  l>pon  that  I  pray  ior* 

Yama  said  :— 

^,  That  Aionarch  witi  he  soon  restoreJ 
to  his  kingdom  and  be  ever  firm  In  his  du6cii 


i 


vana  PAttvA. 


425 


Princcsi»  I  hnve  now  grratified  youi*  wish.  Do 
not  proceed  further ;  go  back  ;  do  not  allow 
yourself  to  be  any  more  weary* 

Savitri  said  :— 

34.  You  have  controlled  all  the  crea* 
tures  by  your  ordinances,  and  you  carry  them 
away  not  aceordmg  to  your  caprice  but 
those  regulaticms.  Fherefore,  O  god,  you 
are  styled  Yftm^  (ie  one  who  governs  by 
ordinances).  Hear  (again)  these  my  words. 

^.  The  eternal  duty  of  the  righteous 
is-  mercy  and  charity,  benevolence  and 
favour  towards  all  creation  in  thought, 
word  and  deed. 

36.  In  this  world,  it  b  generally  the 
case  that  men  here  are  destitute  of  energy 
and  skill.  (But)  the  righteous  show  nrercy 
even  to  their  enemies  when  the  latter  throw 
themselves  into  their  protection. 

Tanuk  said  :-* 

37.  The  words  utterd  by  you  appear 
(to  me)  as  delicious  as  water  to  a  thirsty 
person.  (Therefore),  O  auspicious  girl,  do 
y#u  ask  again  for  any  other  boon  that  you 
like  than  the  life  of  Satyavan. 

Skvitri  said :— 

38.  My  royal  father  is  childless.  Let 
him  have  one  hundred  sons,  begotten  by 
him,  who  will  perpetuate  his  family.  This 
is  the  third  boon  that  I  ask  of  you. 

Yama  said  :— 

39.  O  auspicious  eirl,  your  father  shall 
hkve  one  hundred  highly-energetic  sons, 
the  perpetuators  of  his  race.  Princess,  your 
desire  is  now  gratified.  Do  retrace  your 
steps.  You  have  come  too  far* 

Savitri  said  :— 

40.  It  appears  no  distance  to  me  since 
I  am  beside  my  husband.  My  mind  travels 
a  greater  distance.  (Now)  listen,  as  you 
proceed  on,  to  the  words  that  I  will  pre- 
sently utter. 

41.  You  are  the  powerful  son  of  Vivas- 
vata  and  are  therefore  called  by  the  wise 
Vaivasvata.  You  judge  all  the  creatures 
impartial^  and  rightfully  and  for  this 
reason,  O  lord,  you  are  styled  the  lord  of 
justice. 

4^«  People  do  not  place  so  much  reti* 
ance  on  their  own  selves  as  on  the  virtuous^ 
Therefore  everybody  wishes  particularly  to 
cultivate  intimacy  with  the  righteo«»» 

43.  And  friendship  alone  genttr^jtes^ 
the  confidence  amonfir  all  creatures.  It  is 
therefore  that  people  repose  confidence 
speoiaNyin  the- virtuous. 

54 


Tama  said  :— 

44*  O  auspicious  and  fair  damsel,  I 
never  before  heard  such  words  as  yon  have 
(just  now)  spoken  from  an^j  other  person 
than  you.  1  am  pleased  with  these.  Do 
you  ask  for  a  fourth  boon  with  the  excep- 
tion of  Satyavan 's  life  and  then  retrace 
your  steps. 

Savitri  said  :— 

45*  ^ct  .-^le  have  one  hundred  strong 
and  powerful  sons,  bom  of  Satyavan's; 
loins  and  begotten  of  both  of  us,  who  will 
perpetuate  our  line^  This  is  the  fourth 
boon  I  pray  for. 

Yama  said  :— 

46.  Lady,  you  shall  have  one  hundred 
strong  and  powerful  sons  who  will  cause 
your  delight.  Princess,  do  not  tskc  any 
further  trouble  ;  go  back  ;  indeed  you  have 
come  a  great  way. 

Savitri  said :— 

47.  The  pious  are  ever  unceasingly 
devoted  to  religion.  They  do  neither  feet 
lassitude  nor  affliction.  The  intercourse 
of  the  pious  with  the  virtuous  is  (ever)  pro- 
ductive of  good.  And  the  righteous  ap- 
prehend no  fear  from  the  virtuous. 

4S.  Indeed^  the  righteous  by  their  truth- 
fulness make  the  sun  move  and  it  is  the 
pious  who  by  asceticism  support  the  earth. 
O  king,  it  IS  the  righteous  that  are  the 
cause  of  the  past  and  the  future.  And 
the  pious  remaining*  in  the  midst  of  the 
righteous  do  never  feel  langour. 

49.  Knowing  that  this  is  the  entemat 
custom  of  the  good  and  the  virtuous^  pious 
people  devote  themselves  to  acts  of  self- 
sacrifice  for  others  without  expecting  aoy 
return. 

50.  Good  acts  done  to  the  virtuous 
are  never  fruitless.  Such  acts  never 
destroy  our  honour  or  interest.  Since  the 
righteous  are  characterised  by  such  (noble) 
conduct  they  become  protectors  (of  all 
creatures). 

Tama  said  :— 

51.  The  more  you  address  me  in  words, 
pregnant  with  religious  naeaning,  delight « 
ful  to  the  mind,  full  of  sweet  phrases  and 
of  grave  import,  the  moire  I  am  inclined  to 
respect  you.  O  lady,  devotedly  attached 
to  your  hmsband»  crave^an  incomparable' 
boon. 

8aflM8•tl^- 

52.  The  boon  that  you  have  (jqst) 
given  me  can  not  bear  fruit  (without  my 
union  with  my  husband).  Thef^^re;  O 
bestower  of   honour,  among    other  booiit 


426 


MAHABAIIAATA 


(that  you  have  already  granted  me)  I  crave 
this  boon  that  Satyavan  may  be  brought 
bac^k  to  life.  1  am  as  good  at9  dead  with- 
out my  husband. 

53.  I  do  not  want  happiness  bereft  of 
my  husband.  Without  my  lord  I  do  not 
crave  heaven  itself.  Deprived  of  my  hus- 
band I  do  not  long  for  prosperity.  And 
breft  of  my  husband  I  am  unable  to  bear 
life. 

54.  You  have  granted  me  the  boon 
that  I  shall  have  one  hundred  sons  and 
yet  you  are  carrying  away  my  husband. 
Now  I  pray  for  this  boon  that  Satyavan 
may  be  alive  again,  and  then  your  words 
will  prove  true. 

Varkandeya  said  :— 

55.  Thereupon,  Yama.  the  son  of  Viva- 
sfVata  and  the  lord  of  justice  saying  "be  it 
so"  and  unloosing  his  noose,  cheerfully 
spoke  to  Savitri  thus : — 

56.  *'  O  chaste  and  gentle  lady,  I  release 
vour  husband.  You  will  be  able  to  take 
him  back.  He  will  be  free  from  disease 
and  (ever)  successful  (in  his  undertakings), 

"57.  He  as  well  as  you  will  live  four 
hundred  years.  By  his  devoutness  and 
by  celebrating  many  sacrifices  he  will  win 
a-great  renown  in  the  world. 

58.  And  Satyavan  will  beget  on  you 
one  hundred  sons.  And  those  Kshatrtya 
sons  (of  you)  together  with  their  sons  and 
grandsons  will    be  kings ; 

59^— <k).  And  bearing  your  name  will 
ever  be  renowned.  Your  father  also  will 
beget  a  hundred  sons  on  your  mother 
Maiavi,  and  those  Kshatriya  brothers  of 
you  resembling  the  celestials,  together  with 
their  sons  and  grandsons  will  be  celebrated 
under  the  name  of  the  Malavas". 

61.  Having  conferred  these  boons  on 
her  and  having  thus  made  her  retrace  her 
steps,  the  lord  of  justice  (Yama)  returned  to 
his  own  abode. 

62.  Then  Savitri  having  regained  her 
husbandt.  returned  to  the  place  where  her 
husband's  ashy  pale  corpse  lay. 

^3.  Beholding  her  husband  on  the 
ground  she  approached  and  took  hold  of 
him.  She  then  sat  down  placing  his  head 
on  her  lap. 

64.  Having  regained  his  consciousness^ 
he  looked  at. her  agaiiv  and.again  like  one 
returned  from  a  distant  clime  (after  a  long 
tin^ej  and  (then)  endearingly  adJressed  her 
thus. 


Satyavan  said  :— 

6g.  Oh,  I  have  slept  for  a  teng  time. 
Why  did  you  not  awaken  me  ?  Where  is 
that  dark-complexioned  person  who  was 
dragging  me  away  ? 

Savitri  said:— 

66.  O  best  of  men,  you  have  (indeed) 
slept  k>ng  on  my  lap.  That  god,  the  divine 
Yama,  wl»o  governs  all  creatures,  has 
departed. 

67.  O  blessed  one,  you  are  (now)  soothed 
and  O  prince,  you  have  awakened  from 
sleep.  lf)ouare  able,  rise  up.  Look,  the 
night  is  far  advanced. 

Markandeya  said  :— 

68.  Having'  rejgained  his  consctonsness, 
Satyavan  got  up  like  one  who  had  enjoyed 
an  undisturbed  sleep  ;  and  seeing  all  the 
sides  covered  with  woods  he  said  : — 

69.  "  O  slender- waisted  damsel,  I  set 
out  with  you  for  gathering  fruits.  And 
when  I  was  hewing  down  the  woods  my 
head  ached. 

70.  Sorely  distressed  with  headache  I 
could  not  sund  up  long,  and  (therefore)  lay 
down  on  your  lap.  O  auspick>us  girl,  1 
remember  all  this. 

71.  Embraced  by  you,  sleep  gently  came 
upon  me.  I  then  saw  it  was  fntensenly 
dark,  and  also  a  highly  effulgent  person. 

72.  O  slender-waisted  lady,  tdl  me.  If 
you  are  aware  of  all  that  happened — whe^ 
ther  what  I  saw  was  a  dream  or  a  reality", 

73.  Thereupon  Savitri  replied  to  hira 
"  prince,  the  night  is  deepening  :  to- 
morrow, I  will  disclose  to  you  faithfully  ail 
that  occured. 

74.  Get  up  ;  get  up  ;  may  you  be  all 
hale  :  O  thou  of  good  devotion,  come  and 
see  your  parents.  The  sun  has  long  gone 
down  and  the  night  is  deepening. 

75.  The  night-wandering  creatures  oC 
harsh  voices  are  joyfully  roving  about.  And 
the  rustling  of  leaves  consequent  on  the 
footsteps  of  beasts  arc  heard. 

76.  Jackals  of  frightful  appearance  sta* 
tioned  in  the  south  and  east  have  set  op 
terrible  howls  which  make  my  heart  tiem* 
ble. 


Satyavan  said  :— 

77.  The  forest,  enveloped  with  a  dense 
darkness,  has*wom  a  dreadful  appearance. 
You  will  therefore  neither  be  able  to  discern 
the  paths  nor  to  go. 

Savitri  said  :— 

78.  There  is  a  withered  tree  in  a  bunn^ 
state  in  this  forest  which  caught  fire  to-oay*. 


VANA   PARVA. 


427 


And  the  flames  stirred  up  by  the  wind  iarc 
seen  now  and  then. 

79.  Fetching  some  fire  (from  that  tree) 
I  will  kindle  a  fire  all  around.  There  are 
plenty  of  logs  here.  (So)  give  up  your 
uneasiness. 

80.  If  you  do  not  venture  to  go  (I  will 
do  all  this).  I  see  you  are  unwell.  You  will 
not  be  able  to  discern  the  paths  as  a  dense 
darkness  is  hanging  over   these   woods. 

3i.  We  shall,  with  your  leave,  go  to- 
morrow when  the  forest  will  be  visible.  O 
sinless  one,  we  shall  remain  here  for  the 
night  if  you  wish. 

Satyavan  said  :— 

82.  I  have  recovered  from  the  headache 
and  my  limbs  are  in  a  sound  condition.  I 
am  therefore,  through  your  favour,  desirous 
of  seeing  my  parents. 

83.  Never  before  did  I  return  to  the 
hermitage  after  the  lapse  of  the  proper  time. 
My  mother  b  used  to  shut  me  up  in  the 
asylum  even  before  the  evening  sets  in. 

84.  Even  if  I  go  out  during  the  day  my 
parents  are  filled  with  anxiety.  And  my 
father  togeilior  with  all  the  inhabitants  of 
the  hermitaj^cs  searches  for  me. 

85.  Several  times  before  this  my  parents 
afficted  with  greef  rebuked  me  saying  "  you 
have  been  long  out." 

86.  I  4m  now  reflecting  as  to  what  a  state 
they  will  be  reduced  for  my  sake.  Surely, 
they  will  be  S(>icl>  afflicted  011  account  of 
my  absence. 

87.  Sometime  ago,  one  niji^ht,  the  cheer- 
ful old  couple,  being  e reatly  distressed  and 
weeping  profusely  said  to  me  repeatedly  : — 

88.  "  Dear  son,  bereft  of  you,  we  can  not 
endure  life  for  a  single  moment.  Surely  we 
must  not  survive  you. 

89.  You  are  the  only  support  of  these 
blind  ones.  The  perpetuity  ol  our  line,  our 
funeral  oblations,  our  fame,  our  descendants, 
(all)  depend  on  you." 

90.  My  father  is  old  and  so  also  is  my 
mother ;  and  surely  I  am  their  only  stay. 
To  what  a  state  will  they  be  reduced  if 
they  miss  me  during  the  night  7 

91.  I  blame  that  sleep  in  consequence  of 
which  my  harmless  parents  are  in  agonis- 
ing suspense  for  my  sake. 

92.  And  (on  account  of  which)  I  also 
placed  in  this  critical  position  am  filled  with 
anxiety.  Without  my  parents  I  do  not  care 
to  bear  life. 

93.  I  am  sure,  that  by  this  time  my 
blind  father  with  his  mind    torn  with  grief  is 


enquiring  of  the  dwellers  of  the  hermitages' 
about  me. 

94.  I  do  not,  O  auspicious  girl,  grieve 
so  much  for  myself  as  for  my  father  and 
my  weak  mother  (ever)  devoted  to  her  hus- 
band. 

95—96.  Surely,  they  will  experience  a' 
deep  sorrow  for  my  sake.  I  know  that  my 
life  will  last  so  long  as  theirs,  that  I 
should  support  them,  and  do  only  such  acts 
as  are  agreeable  to  them. 

KATkaBdeyasaid:— 

Saying  this,  that  virtuous  one  devoted  to 
and  fond  of  his  parents, 

97 — 98.  Raising  his  arms  began  to  be- 
wail loudly  in  great  sorrow.  Seeing  that 
her  husband  was  oppressed  with  such  a 
deep  sorrow,  the  virtuous  Savitri  wiping  l^e 
tears  from  his  eyes  spoke  to  him  thus  :  'Ml 
I  have  practised  asceticism,  if  I  have  done 
charitable  acts,  if  I  have  offered  oblations 
(to  the  fire), 

99.  Then,  may  this  night  be  conducive 
to  the  welfare  of  my  father-in-law,  mother- 
in-law  and  my  husband.  I  do  not  remem- 
ber to  have  offered  a  falsehood  even  in 
jest. 

100.  By  virtue  of    that    truth    may    my  i 
father-in-law   and     mother-in-law    remain 
alive  this  day. 

Satyaraa  said  :— 

I  am  impatient  to  sec  my  parents.  (There 
fore),  O  Savttn,  let  us  start   immediately, 

loi.  If  I  find  my  parents  overtaken  by 
any  calamity,  then,  O  fair  girl,  1  swear  by 
my  own  self  I  shall  not  bear  life. 

102.  If  you  are  devoted  to  virtue,  if  you 
wish  to  see  me  alive,  if  it  is  your  duty  to  do 
what  is  agreeble  to  me,  (then)  let  us  return 
to  the  hermitage  (at  once). 

103.  Thereupon,  the  fair  Savitri  rose  up 
and    adjusted  her  hair.     She  (next)  taking  . 
her  husband  by  his  arras  made  him  arise. 

104.  Satyavana  too  having  risen,  rubbed 
his  limbs  with  his  hand.  Then  looking 
around  all  sides,  he  cast  his  eyes  on  the 
fruit  bag. 

105.  And    Savitri    said  to  him  "  gatlier  . 
fruits  to  morrow.    I  shall  carry  your  hatchet 
whkh    is    conducive    to    your  devotion  and 
welfare.*' 

106.  (Having  said  this),  she  hanging  the 
bag  on  the  branch  of  a  tree,  and  taking  the 
hatchet,  returned  to  her  husband. 

107.  Then  that  lady  of  fair  thighs,  plac- 
ing her  husband's    left    hand  on    her    left 
shoulder    and    embracing   him  by  her  right . 
hand  proceeded  slowly  like  an  elephant. 


4^8 


MAIl49«f4BilTA. 


UXj%r9sn,  g«U^- 

io8.  Timid  girl,  the  paths  are  well  known 
te  me  as  I  go  bj  them  often.  Further,  by  the 
moon -light  falling  between  the  trees  I  can 
discern  tnem. 

B09,  We  have  now  reached  the  path  we 
came  by  for  gathering  fruits.  O  auspicious 
girl,  go  along  the  way  we  to«k  (in  the  mor- 
ning) without  hestitation. 

no.  Near  yonder  Palasatree  the  road 
has  branched  off  into  two.  Follow  the  path 
that  lies  to  the  north  of  it  ;  be  quick. 

III.  I  am  now  all  right,  have  regained 
my  strengdi,  and  am  very  desirous  o?  see- 
ing my  parents.  Saying  this,  he  quickly 
proceeded  towards   the  hermitage. 

Thus  ends  the  twohundred  and  ninety 
sixth  Chapter,  ihe  history  of  Savitri,  in 
the  Pativrata  mahatmya  of  the  Vana 
Faraa. 


CHAPTER    CCLXLVII. 

1 

(PATIVRATA    MAHATMYA  PARVA) 

''Continued, 

I.  In  the  meantime,  the  highly- powerful 
Dyumatsena,  beine  restored  to  his  sight, 
could  behold  everything  with  a  dear  vision. 

3.  O  most  exalted  of  the  Bharatas,  ac- 
compained  by  his  wife  Saivya  he  visited  all 
the  hermitages  (in  search  of  his  son)  and 
was  greatly  afflicted  for  his  sake. 

3.  The  (old)  couple,  at  that  night  walk- 
ed about  searching  (for  their  son)  in  all  the 
hermitages,  rivers,'  woods  and  lakes. 

4.  And  as  soon  as  they  heard  any  sound, 
considering  that  it  was  (caused  by  the 
footsteps  of)  their  son  they  raised  up  their 
heads  and  said  "  there  comes  Satyavan 
accompanied  by  Savitri." 

5.  And  with  their  feet  torn,  cracked, 
wounded,  and  bleeding,  and  pierced  by 
thorns  and  Kasha  blades  they  ran  about 
like  mad  men. 

6.  Then  all  the  twice-born  one^,  dwell- 
ing in  the  (neighbouring)  hemmages  ap- 
proached and  surrounded  them.  And  sooth- 
ing the  old  coaple  they  brought  theijs  back 
to  their  own  hermitage. 

7.  There  the  aged  ascetics  sarrounding 
the  old  man  together  with  his  wife  began  to 
console  him  with  stories  of  wonderful  import 
Abot4:,the  kings  of  by -gone  ages. 

Sv  AHhoogh  the  old  couple,  eagmr  to  be- 
hald  their  son,  was  thus  comforled,  the  re- 


membrance  of  the  yoittliful  days  of  their 
again  awakened  deep  sorrow  in  thcnu 

9.  And  weighed  down  with  aflflkrtton. 
they  again  l>egan  to  give  vent  to  their  gHef 
in  mournful  accents  saying  *'  alas,  O  son. 
O  chaste  daughter-in-law,  where  are  you"  7 
Then  a  truthful  Brahmana  told  theia  tbese 
words. 

Surareha  said  :— 

10.  "  Sa^van  is  surely  alive,  because 
his  wife  Savitri  is  devoted  to  asceticism,  » 
self- controlled  and  is  well  behaved." 

Qflatamaiaid:— 

11.  "I  have  read  the  Vedas  together  witli 
all  their  branches,  and  have  laid  up  a  great 
store  of  asceticism.  I  have  led  a  life  of  cde* 
bacy,  have  gone  through  tne  Bramhacharat 
mode  of  life,  and  have  appeased  the  mie 
and  my  superiors. 

12.  I  have   observed  all  the  vows  wiA  a^ 
devout  spirit ;  and  agreeably    to    the    ordi- 
nances I    have    veiT  often  subsided  on  air 
alone  and  observed  ^asts. 

13.  By  virtue  of  this  asceticism  I  am  aware 
of  the  doings  of  other  people.  Know  this  to 
be  certain  that  Satyavan  is  alive. 

Tha  disdpltt  ef  Oontadia  laid  ^~ 

14.  The  words  that  have  come  out  of  the 
mouth  of  my  preceptor  can  never  be  fabe. 
Therefore,  Satyavan  is  (surely)  alive. 

Thi  liilds  said  :— 

15.  As  his  wife  Savitri  bears  all  the  aus- 
pedous  signs  indicative  of  her  exemption 
tHMn  widowhood,  it  is  certain  that  Satyavan 
lives. 

Bliaradwaja  said  :— 

16.  As  his  wife  Savitri  is  possessed  of 
devotion,  self  control  and  good  behavioiir, 
it  admits  of  no  doubt  that  Sat^'avan  is  alive. 

DalUtyaiaid:-* 

17.  Considering  that  you  have  regained 
your  sight  and  that  Savitri  has  gone  out 
without  meals  after  the  performance  of  her 
vow,  it  is  certain  that  Satyavan  is  alivo. 

XandTaTya  said  ^- 

18.  From  the  manner  in  Which  birds  and 
beasts  are  sending  forth  their  voices  in  the 
stiU -atmosphere  and  since  you  have  regained 
>'Our  sight  making  yoo  iBefut  lor  n^iorldl/ 
purposes,  it  is  sure  that  Satyavan  Uvea. 

fihoBBgrik  said:-- 

19.  Your  son  Satjravan  is  surely  alive 
in  as  much  as  he  is  endued  with  aH  th« 
noble  qualities,  beloved  by  all  and.  bears 
signs  indicaliye  of  a  long  li£e. 


VANA    PAKVA. 


429 


XarlAndtTft  stid  :— 

20.  Thus  consoled  by  those  truthful 
sages,  and  reflecting  on  the  words  they  said, 
Oyumalsena  became  a  little  pacified. 

21.  A  moment  after,  Savitri  accom- 
panied by  her  husband  Sa|yavan  arrived 
i*t  the  asylum  during  the  night  and  entered 
it  cheerfully. 

Tbe  BraTimaMU  sftlft:— 

22.  O  lord  of  the  earth,  we  aH  congratu- 
late you  heartily  ou  your  union  with  your 
son  and  your  recovery  of  eye  sight. 

23.  Your  meeting  with  your  son,  your 
si^ht  of  Saviiri,  and  your  restoration  to 
sigKt,  these  three  blessings  will  make  you 
prosper. 

24.  What  we  have  said,  shall  undoubtedly 
come  to  pass.  You  will  soon  rapidly  grow 
in  prosperity. 

KarkAndeya  said  ^~ 

25.  Then,  O  Partha,  all  those  twice-bom 
ones  kindled  a  fire  and  took  their  seats 
before  the  king  Dyumatsena. 

26.  Soivya,  Satyavan,  and  Savitri  who 
all  stood  on  one  side,  gladly  sat  down  with 
the  permission  of  tliem  all. 

27.  Then  O  Partlia  all  those  inhabitants 
of  forest,   who   were  seated  with  the  king, 

actuated  by  curiousity  asked  the  kings  son. 

ThaMsliisstid:— 

a8.  O  renowned  prince,  why  did  you 
not  make  your  appearance  with  your  wife 
earlier?  Why  did  you  come  sola^te  at  night  7 
What  obstacle  stood  in  your  way  7 

39.  O  Prince,  we  can  not  make  out  why 
you  have  given  so  mnch  pain  to  your  father, 
mother  and  ourselves  also.  You  ought  to 
relate  all  this. 

SatyAVia  laid:— 

30.  Taking  leave  of  my  father  I  went 
out  with  Savitri.  While  cutting  down  the 
woods  in  the  forest  my  liead  began  to  ache. 

31.  Afnict«d  with  the  pain  I  slept  a  loni^ 
while.  Thus  far  only  do  I  remember. 
Never  before  did  I  sleep  for  so  long  a  time. 

32.  Considering  that  you  all  should  not 
be  troubled  on  my  account,  I  came  so 
late  at  night.  There  is  no  other  reason 
(for  my  late  arrival  ). 

Oontaaiataid:— 

33.  You,  then,  do  not  know  how  your 
father  Dyumatsena  has  snddenly  recovered 
hi*  eyes.     Let,  therefore,  Savitn  relate  it. 

34*  We  are  desirous  of  learning  all  this 
from  you  wh«  are  surely  acquaidied  wkh  the 


mysteries  of  good  and  evil.  For,  O  Svitri, 
we  know  you  are  as  resplendent  as  Savitri 
herself  (the  wife  of  Brahm^, 

35.  You  are  (undoubtedly)  aware  of 
the  cause  of  this.  Therefore  speak  truly. 
If  you  have  nothing  to  conceal,  then  relate 
it  to  us. 

SaTitri  laid  :— 

36.  It  is  as  you  know  it  to  be.  Voor  de* 
sire  can  never  prove  fruitless.  I  have  rto^ 
thing  to  conceal  from  you.  Now  hear  tbitf 
true  cause  of  this. 

37.  The  high -scaled  Narada  had  fore- 
told <lhe  death  of  my  husbaifd.  To-day 
being  tlie  appointed  time,  1  did  not  leave 
his  company. 

38.  When  he  feW  asleep  Yama  in  person 
together  u-tth  his  attendants  approached  him 
and  tying  him  (with  the  noose)  proceeded 
towards  tlie  region  inhabited  by  the  Pitrisv 

39.  I  then  began  to  eulogise  that  lord* 
god,  with  truthful  words,  who  conferred  on 
me  five  boons.  Hear  of  these  (boons)  fortn 
me. 

40.  I  have  obtained  two  boons  for  my- 
father-in-law,  vij  recovery  of  his*  aright 
and  kingdom.  I  have  (further),  obtained  fbr 
my  father  a  bunded  sons  and'  an  equal 
number  of  sons  for  myself. 

41.  (Again)  my  husband  Satyavan  hii*r 
been  blessed  with  a  life  of  four  Hundred- 
years.  I  observed  the  vow  for  th»  sak\B  of 
my  husband's  life. 

42.  I  have  now  faithfiilly  described  tO' 
you  in  detail  the  cause  which  ultmmt^y 
turned  my  great  sorrx>w  into  a  crowing  blf^; 

Thd  BisbU  said  :— 

43.  O  chaste  girl,  you  are!  ol  gentle- 
dispositbn,  observant  of  vowsv  p^staSedof 
virtue  and  have  sprung  from  a  noble*  litae^. 
And  it  is  by  you  that  the  line  of  this  best 
of  kings,  overwhelmed  with  calamities  and. 
drowned  in  a  deep  gulf  (of  obscurity)  has,  (at 
last),  been   rescued. 

ICarkandeyasaid:— 

44*  The  assembled  sages^  then,  having, 
eulogised  and  paid  their  adorations  to  that> 
most  exalted  lady  and  having  taken  leave  of 
that  most  excellent  of  kings  together  with 
his  son,  soon  left  for  their  respective  asylums, 
in  peace  and  and  with  merry  hearts. 

Thus  ends  the  ivjo  hundred  and  ninety* 
seventh  chapter ^  the  hiiUory  of  Savitri  in 
t/i9    Pativrata    Mahatmya  of'  tkw'  Vkmn^ 
Parva, 


430 


MAIIABIIARATA. 


CHAPTER    CCLXLVIll. 

(PATIVRATA    MAHATMYA  PARVA) 

-^Continued, 

Ibrkandeja  said  :— 

1.  The  night  having  come  to  a  close, 
when  the  sun's  disc  had  appeared  (on  the 
horizen),  all  those  ascetics,  whose  only 
wealth  was  devotion,  having  performed  their 
matins,  congregated  (at  the  asylum  of 
Dyumatsena). 

2.  Those  great  sages  were  never  satis* 
fied  in  relating  again  and  again  of  the 
high  fortune  of  Savitri,  to  Dyumatsena. 

)$.  Then,  O  king,  it  so  chanced  that 
all  the  subjects  came  from  Salwa  and 
informed  Dyuma  sena  of  the  death  of  his 
enemy  at  the  hands  of  his  own  minister. 

4.  And  they  related  to  him  all  that  had 
taken  place  saying  **  hearing  the  death  of 
the  usurper  together  with  his  friends  and 
allies  at  tne  hands  of  his  own  minister  and 
of  the  dispersion  of  his  troops, 

5.  All  the  subjects  have  in  one  voice 
declared  for  you,  their  legitimate  king,  and 
they  have  also  said  whether  you  are  blind 
or  not  you  shall  be  (their)  king. 

6.  O  king,  we  have  been  despatched 
to  you  on  the  strength  of  this  determination 
(on  the  part  of  your  subjects  to  instal  you 
king)«  These  cars  and  these  four  kinds  of 
troops  have  arrived  for  you. 

7.  (Therefore),  O  monarch,  do  set  out. 
May  you  prosper.  Your  restoration  has 
been  proclaimed  in  the  ciur*  May  you  for 
ever  occupy  the  position  filled  by  your  sire 
and  grancSsire.'' 

8.  And  seeing  the  king  restored  to 
sight  and  healthy,  they  with  their  eyes 
expanded  in  wonder,  bowed  down  their 
heads  to  him. 

9.  Then  the  king  having  greeted  all 
the  aged  Brahmanas  inhabiting  the  her- 
mitage, and  in  his  turn  being  greeted  by 
them,  set  out  for  his  capital. 

10.  And  Saivya  together  with  Savitri 
surrounded  by  troops,  went  in  a  palanquin, 
adoTf^ed  with  splendid  sheets,  and  carried 
by  men. 

ti.  Then  the  priests  joyfully  installed 
Dyumastsena  as  kmg  and  his  high-souled 
son  as  prince  regent. 

12.  After  a  lonjg  time  Savitri  was  deliver- 
of  a  hundred  heroic  and  illustrious  sons  who 
never  retreated  from  battle. 

13.  She  had  also  one  hundred  highly 
powerful  uterine  brothers  begotten  by 
Asvapati,  the  king  of  Madra,  on  Malavi. 


14.  Thus  Savttr\  rescued  from  midot 
tune,  her  own  self,  her  father,  mothcr-io- 
law,  father-in-law  and  her  husband's  line. 

15.  Similarly,  the  auspicious  Droopadi 
of  excellent  character,  will  delivery  aH 
from  your  misfortune  as  the  vtrtiious 
Savitri  did. 

V^bampajana  said  :— 

16.  Thus,  O  monarch,  instructed  by 
that  high-souled  one  (Markandeya),  the 
Pandava  (Yudhisthira)  devoid  of  grief  and 
affliction  continued  to  dwell  in  Kamyaka. 

17.  The  man  who  listens  with  a  devout 
spirit,  to  the  excellent  history  of  Savitri 
ever  meets  with  happiness  and  success  and 
never  experiences  sorrow. 

Thut  ends  the  two  hundred  a*id  ninety 
eighth  chaf)ter,the  hisiory  of  Savitri,  in  iki 
Pat iv rata  Mahatmya  of  the  Vana  Parv^ 


CHAPTER   CCLXLIX. 

KUNDALA  HARANA  PARVA. 

Janamajajasaid:— 

1.  O  Brahmana,  (you  say)  at  that  timet 
Lomasha  conveyed  to  Yudhisthira,  the  son 
Pandu,  a  message  from  Indra  in  these 
words  of  grave  consequence. 

2.  **  I  will  remove  that  great  terror 
which  you  do  not  reveal  to  any  one  when 
Dhananjaya  departs  from  tlus  place/' 

3.  Now  tell  me,  O  best  of  devotees, 
what  this  great  fear  was  which  Yudhisthira 
entertained  in  respect  of  Kama,  and  why 
he  did  not  reveal  it  to  any  one. 

VaisliampaTana  saidr— 

4.  O  best  of  kings,  I  will  rdatethat 
history  to  you,  as  asked  by  you,  O  bf$i 
of  the  Bharatas,  listen  to  my  words. 

5.  On  the  expiration  of  the  twelvdh 
year  of  their  forest-life  when  the  thirteenth 
had  set  in,  Sakra,  the  well-wisher  of  the 
Pandavas,  resolved  to  ask  Kama  for  his 
ear-rings. 

6.  But  Vivasuva  (the  sun)  aware  of  the 
intentions  of  Mohendra  about  the  ear-rings, 
O  mighty  Monarch,  appeared  before 
Kama. 

7.  And  when  that  truthful  hero,  devoted 
to  the  Brahmanas,  was  comfortably  lyinj 
down  on  a  costly  bed  furnished  with  a  rich 
sheet, 

8.  The  resplendent  god,  the  sun,  O  king 
of  kings,  moved  with  great  kindness  consc- 
quent  on  paternal  affection,  shewed  bim* 
self,  at  night,  in  a  drcafn,  O  Bkarata. 


YANA    PARVA 


43t 


9.  And  by  his  devotional  power,  wear- 
ing the  shape  of  a  handsome  Brahmana. 
well  read  in  the  Vcdas,  the  Sun  addressed 
Kama  for  his  welfare,  these  sweet  words. 

10.  "O  son,  O  Kama,  O  foremost  of  the 
truthful.  O  mighty-armed  one,  listen  to 
these  highly  beneficial  words  of  mine  that 
I  tell  you  to-day  out  of  affection  for  you. 

11.  O  Kama,  Sakra  with  the  desire  of 
doing  good  to  the  Pandavas  will  come  to 
you  in  the  disguise  of  a  Brahmana  in  order 
to  have  your  ear-rings. 

12.  This  noble  conduct  on  your  part 
that  when  asked  by  the  pious  you  give 
away  to  them  whatsoever  tYiey  ask  but 
never  beg»  is  known  to  Sakra  himself  and 
the  world  at  large* 

13.  O  son,  you  bestow  on  the  Brah- 
manas  wealth  or  any  other  thing  asked  by 
them  and  never  refuses  anything  to  any 
one. 

14.  The  vanquisher  (of  the  Asura)  Paka, 
who  IS  well  aware  of  this,  will  come  to  you 
in  person,  in  order  to  beg  yaur  ear-rings 
and  armour. 

15.  When  he  will  ask  for  the  car-rings, 
you  must  not  part  with  them  but  entreat 
htm  to  the  best  of  your  power  to  make  him 
desist;  because  that  will  tend  to  your 
greatest  good. 

1 6.  O  son,  when  he  will  tell  you  about 
the  ear*nngs,  you  will,  by  showing  various 
reasons,  refuse  him  over  and  over  again 
and  offer  him  various  other  sorts  of  riches. 

17.  And  you  will  try  to  appease 
Purandara,  desirous  of  getting  the  ear-rings, 
by  offering  gems,  women,  cows,  various 
sorts  of  rkrhes  and  by  citing  precedents. 

18.  If,  O  Kama,  you  part  with  those 
auspicious  ear-rings  with  which  you  were 
bom,  your  life  will  be  shortened  and  you 
^vill  be  subjeet  to  death. 

19.  O  bestower  of  honours,  arrayed  in 
your  arniour  and  ear-rin^s  you  will  be 
unslayable  by  your  enemies  m  battle.  Know 
these  my  words  to  be  certain. 

ao.  lliese  two  jewelled  ear-rings  have 
derived  their  origin  from  ambrosia.  There- 
Fore,  they  should  be  carefully  preserved  by 
wroUf  if  you  have  any  love  for  your  life. 

CAmft  laid:— 

SI.  Who  are  you.  that,  showing  so  great 
i.n  affection  for  me,  are  addressing  me  thus? 
pell  nie,  O  god,  if  you  desire,  who  you  are 
n  the  shape  of  a  Brahmana. 

n^e  SnlimMia  said  :— 

92.  O  child,  I  am  (he  god  of  hundred 
•^ys  (sun).    Out  of  affection  I  give  you  this 


advice.     Act  in   obedience  to  my  advice  ad 
it  is  highly  beneficial  to  you. 

Sana  said:— 

23,  It  is  (no  doubt)  highly  fortunate  for 
me  that  the  lord  ^od  of  splendour,  desirous 
of  my  welfare,  speaks  to  me  to-day.  Listen 
to  my  words. 

24,  I  am  adoring  you,  who  are  the  givtf 
of  boons  and  out  of  love  am  saying  to  you 
this.  If  J  am  at  ail  dear  to  you,  I  should 
not  be  prevented  (by  you)  from  observing 
this  vow. 

25.  O  Vivavasu,  all  the  world  is  aware 
of  this  vow  on  my  part  that  I  am  surely  ever 
ready  to  give  my  very  life  to  the  best  of 
Brahmanas. 

26.  If,  O  best  of  sky-rangers,  Sakra  dis« 
guised  as  a  Brahmana  comes  to  me  to  beg 
(the  ear-rings)  for  the  good  of  the  sons  of 
Pandu, 

37.    Then,  O  best  of  the  celestials,  I  will 

five  the  ear-rings  and  the  excellent  armour, 
n  that  case  my  renown  which  has  spread 
over  the  three  worlds,  will  not  be  at  a 
discount. 

28.  It  is  not  at  all  proper  for  men  like 
us  to  save  life  by  a  degrading  act* 
Death  coupled  with  honour  and  meeting 
with  the  approbation  of  the  world  is  prefera- 
ble. 

29.  Therefore  I  will  give  the  ear-rinffs 
together  with  the  armour  to  Indra.  If  the 
slayer  of  Vala  and  Vrltra  comes  to  me 
to  beg 

30.  The  ear-rings  for  the  the  good  of  the 
sons  of  Pandu,  then  the  whole  world  will 
be  redolent  of  my  fame  and  will  proclaim 
his  infamy. 

31.  O  Brahmana,  I  long  for  renown  in 
this  world  even  at  the  sacrifice  of  n\y  life. 
Men  having  renown  attain  to  heaven  while 
those  having  none  are  lost. 

33.  Even  like  a  mother  fame  keeps  peo- 
ple alive;  but  a  man  given  to  infamy  is  as 
good  as  dead  even  though  his  frame  be  not 
destroyed. 

33.  O  Vivavasu,  O  lord  of  the  worlds, 
that  fame  is  the  very  life  of  oian  is  evident 
from  the  (following)  ancient  sloka  (verse) 
sung  by  the  creator  himself 

34*  "In  the  next  world  fame  leads  men  to 
supreme  bliss  while  in  this  pure  fame  pro- 
longs life." 

35.  So,  I  will  win  an  everlasting  renown 
by  giving  (my  ear-rings)  born  with  my 
bo<^.  By  dut^  bestowing  on  the  Brahman  - 
as  (gifts)  sanctioned  by  ordinances, 

36.  By  sacrificing  my  life  in  battle  on 
p^orming    unachievable  feats  and  by  con- 


434 


mahabharata. 


qM€ringi»y  enemies  1  will    win  nothing  but 
fame. 

37.  By  sparing  the  affrighted  in  battle 
yfhp  qr^ve  their  lives  and  delivering  old 
me|\,  children,  and  the  twice-born  ones, 
from  gjreat  danger, 

38.  I  will  win  a  great  renown  in  this 
world  and  have  access  to  the  highest 
lieaven  (in  the  next).  Know  this  to  be  mv 
sj^iemn  determination  that  I  will  preservfe 
my  fame  even  at  the  sacrifice  of  piy  very 
life. 

Thus  ends  the  tvfo  hundred  and  nintey- 
ninth  chapter,  the  colloquy  belween  Kama 
oftd  Snrya,  in  the  Kundala  Harana  of  the 
Vana  Parva, 


— » 


CHAPTER    CCC. 

(KUNDALA  HARANA  PARVA>— 

Cqf^ttnued. 

I.  O  Kama,  never  do  such  acts  as  will 
Icai  to  the  injury  of  your  own  self,  your 
friends,  your  sons,  your  wives,  your  mother, 
and)  your  fiatheti. 

«.  O  best  of  those  that  bear  life,  crea- 
tures do  not  wish  to  sacrifice  their  bodies 
for  renown  in  this  world  and  everlasting 
fame  in  heaven. 

3^  There,  is  no  doubt  that  the  everlasting 
renown  which  you  long  for  at  the  cost  of 
your  life,  will  deprive  you  of  it. 

A.  O  most  exacted  of  men,  so  lopg  as  a 
pereon  IS  aUve,  his  father,  mother,  son  and 
otW  relalipns  in  this  world  are  useful  to 
him. 

5.  The  kings  also,  O  best  of  men,  can 
avail  themselves  of  their  prowess,  so  long  as 
they  are  alive.  Do  understand  it.  O 
highly-resplendent  being,  fame  is  service- 
able to  livmg  beings  only. 

•6.  A^  regards  a  dead  person  whose 
frame  has  been  reduced  to  ashes,  what 
necessity  is  there  for  fame?  It  is  not  the 
dead    but    living    persons    that    can  enjoy 

fa^«t«. 

7.  The  fame  of  a  dead  person  is  like  a 
garland  Xrounid  the  neck)  of  a  man  whose 
me  is  extinct.  For  the  reason  that  you  arc  a 
W9ii^sbippei^«^  roinetl  aALtoUmg  you  all  this 
totypiyr»ppd» 

8.  And  for  this  further  reason  that  all 
my.d^o^es.  shoMi^  be  f^poD^cted .  by  me. 
CpwdwHig.  Q  mightyrrafmed  on«,  that  this. 
perfK^n/is^ atgci^is^  devotj^  tp^mei 

9.  I  have  been  inclmed  10  revere  you. 
TV(?r*f(5baficep|t,  myrAdvi^  A.deep  my^ 
teQ^pyifcn^  by  fate,    ivi<il<whe*  all  thts.  It 


is  on  this  account  that  I'  am  addrjessing  50a 
thus.  Act  (according  to  my  words)  aad  let 
no  doubts  cross  your  mind. 

10.  O  best  of  men,  you  are  not  fit  to 
learn  this  which  even  the  gods  do  not  know. 
It  is  why  1  do  not  reveal  it  to  you.  You 
will,  however  know  it  in  time. 

11.  O  Radha's  son,  I  am  telling  yon 
again  what  ?  have  already  said.  Pay  atten- 
tion to  it.  You  will  by  no  means  give  the 
ear-rings  to  the  wieldcr  of  the  ihunderboU 
when  he  will  bejj  them  (of  you). 

12.  Adorned  wkh  your  beautiful  car- 
rings  you  shine  like  the  moon  in  the  azure 
sky  between  the  Vishakha  const€llalions»  O 
highly  effulgent  creature. 

13.  Know  that  fame  is  useful  to  a  pmon 
so  long  as  he  is  aHve.  Therefore,  O  sow, 
you  must  refuse  the  lord  of  the  cgkf«HraT» 
when  he  will  beg  the  ear-ringfs. 

14.  O  sinless  one,  you  will  be  able  ta  60 
away  with  the  eag[ar  desire  of  the  lord  id  cke 
gods  for  the  ear-nngsby  repeatedly  addnes* 
sing  him  in  various  words  cou|ided  with 
reason. 

15.  O  Kama,  remove  tfi*  desired 
Purandara  by  sweet  and  roasonabic  words 
of  great  consequence* 

16.  O  most  valipint  of  men,  you  at  ways 
challenge  Savyasachi  (ie  Aryuaa  who  can 
draw  the  bow  with  his  left  hand)  afid  the 
warlike  Savyasachi  too,  wiK  no  doub^  e«h- 
counter  you  in  battle. 

17.  But  arrayed  in- your  ear-rituga  Ap- 
yuna,  even  with  the  assista«iGe  ol  Indn 
himself  shall  not  be  able  to  defeat  yoa  in 
battle. 

1 8.  Therefore,  O  Kama,  if  you  are  at 
all  desirous  of  ddFeating  Aryuna  in  batttot 
do  not  give  your  auspicious  ear-rings  to 
Sakra. 

Thus  ends  the  three  hundredth  chMp- 
tevi  the  colloquy  belween  K^m^  and 
Surya^  in  the  Kundalaharana  of  tin  Vmn» 
Parva. 


CHAPTER     CCC  I. 

(KUNDALAHARANA     PARVA.— 
ConHnued}, 

I.  O  god,  O*  lord  of  swlend^or  and 
scorching  rays,  you  are  as  mucn  awam-of  my 
being  a  worshipper  of  jroiirs,  (as  of  the  bus) 
that  Ihcre  i»  nothing  which  I  can  noc  pi^ 
wkh. 


VANA    PARVA. 


433 


2.  By  virtue  of  the  reverence  that  I  al- 
ways feel  for  you,  you  are,  O  lord  of  splen- 
dour, dearer  (to  me)  then  my  wife, 
my  sons,   my  own  self  and  myfriends* 

3.  O  author  of  light,  you  are  no  doubt 
aware  that  higli-souled  persons  cherish 
a  high  regard  for  their  devoted  wor- 
shipper. 

4.  Considering  that  Kama  is  your  de- 
voted worshipper  and  that  he  knows  no 
other  pod  in  heavens,  you  have  given  me 
fhese  mstructions. 

5.  Again  with  bended  head  and  repeated 
prayers  do  I  implore  you  and  tell  you  this, 
O  lord  of  searching  rays,  that  you  will 
(graciousiy)  pardon  me. 

6.  I  do  not  fear  death  so  much  as  false- 
hood. Especially  for  the  sake  of  all  the 
righteous  twice-born  ones  ever, 

7.  I  am  ready  to  sacrifice  my  life  without 
(the  least)  hesitation.  As  to  what  you 
have  said  to  me  about  the  Pandava  Fal- 
guna, 

8.  O  author  light,  (I  ask  you)  to  dispel 
your  sorrow  caused  by  mental  uneasiness 
regarding  Arjuna  and  myself.  (Be- 
cause) I  will  surely  defeat  Arjuna  in 
battle. 

9.  O  god,  you  are  no  doubt  aware  of  the 
great  strength  of  my  weapons  which  I  have 
obtained  from  the  son  of  Jamadagni  (ie 
Parasurani)  and  Jrom  the  high-souled 
Drona  '      1 

10.  O  best  of  the  gods,  psrmit  me  now 
to  observe  the  vow  on  my  part  that  I  may 
bestow  my  very  life  upon  the  begging  wiel- 
der  of  the  thunderbolt. 

Sxuya  said  :— 

11.  O  highly-powerful  son,  if  you  bestow 
your  beautiful  ear-rings  to  the  wielder  of  the 
thunderbolt,  you  should,  in  order  to  secure 
victory,  say  to  him. 

12.  "O  lord  of  hundred  sacrifices,  I  can 
only  part  with  my  ear-rings  under  a  condi- 
tion." As  you  cannot  surely  be  slain  by 
any  creature  when  furnished  with  your  ear- 
rings, 

13*  So  the  destroyer  of  the  Danavas, 
O  son,  wishing  your  death  at  the  hands  of 
Arjuna  in  battle,  wants  to  rob  you  of  your 
car-rings. 

14*    Worshipping  again   and   again  with 

agreeable  and  truthful  speeches    the  lord  of 

^c   celestials,     Purandara,     the    possessor 

J«     infallible    weapons,    you    will    say     to 
him, 

'5'  "O  thousand-eyed  lord,  I  will  give 
you  the  two  ear-rings  and  the  excellent  ar- 

55 


mour,  if  you  wilt  bestow  on  me  an  infallible 
dart  destructive  of  enemies." 

16.  It  is  under  this  condition  only,  O 
Kama,  that  you  will  give  your  ear-rings  to 
Sakra.  Then  you  will  be  able  to  destroy 
your  enemies  in  battle. 

17-  O  mighty-armed  one,  that  arrow  of 
the  lord  of  the  gods  does  not  return  to  the 
hand  of  the  person  who  discharges  it,  with- 
out destroying  hundreds  and  thousands  of 
enemies. 

Vaighampayana  said  :— 

18.  Saying  this,  the  lord  of  thousand  rays 
suddenly  became  invisible.  (The  next  day) 
Karna  after  having  performed  his  devotions 
told  the  sun  of  the  dream. 

19.  And  Vrisha  (Kama)  faithfully  rela- 
ted to  him  everything  in  deuil,  viz.  his  meet- 
ing with  the  sun  and  the  conversation 
that  took  place  between  them  during  the 
night. 

20.  Hearing  all  this,  the  divine  lord 
Bhanu,  the  subduder  of  Swarbhanu  (Rahu) 
spoke  to  Karna  with  a  smile,  "it  is  all 
true." 

21.  Then  the  son  of  Radha,  the  slayer  of 
enemies,  knowing  all  this  to  be  true,  awaited 
(the  arrival  of)  Vasava,  with  the  desire  of 
obtaining  the  dart. 

Thus  ends  the  three  hundred  and  first 
chapter,  the  colloquy  between  Karna  and 
Surya  in  the  Kundalaharana  of  the  Vana 
Parva, 


CHAPTER    CCCII. 

KUNDALAHARANA      PARVA-- 
Continued. 

Janamejaya  said :— 

1.  What  was  that  secret  which  the  god 
of  hot  rays  did  not  give  out  to  Karna  ?  Of 
what  nature  were  that  coat  of  mail  and  those 
two  ear-rings  ? 

2.  O  righteous  one,  where  did  that  ar- 
mour and  those  two  ear-rings  of  his  spring 
from  7  O  being  whose  wealth  is  devotion, 
I  am  curious  to  learn  all  this.  Therefore 
relate  to  me  all  this. 

Vaisliampayaiia  said  .— 

3.  O  king,  I  am  now  relating  to  you  the 
secret  of  the  eod  having  his  rays  for  wealth, 
and  also  of  wnat  sort  the  armour  and  the 
pair  of  ear-rings  were. 

4.  Formerly,  O  monarch,  there  came  a 
highly- energetic  Brahmana  to  Kuntibhoja. 
He  was  tall  m  stature,  wore  beard  and  mat- 
ted locks,  carried  a  staff  in  his  hand, 


434 


MAHARflAKAtil. 


'  5.  Was  agreeable  to  look  at,  and  of 
faultless  proportions  and  seemed  as  if 
burning  in  splendour.  His  complexion  was 
yellow  and  he  spoke  sweet  words.  He  was 
possessed  of  devotion  and  he  studied  the 
Vedas. 

6.  That  Brahrtana  of  great  and  ex- 
cellent devotion  said  to  king  Kuntibhoja 
••  O  being  that  is  free  from  pride,  I  am 
desirous  of  eating  at  your  house  (the  food) 
obtained  as  alms. 

7.  I  can,  if  you  like  it,  dwell  at  your 
house  under  the  condition  that  neither  you 
iior  your  attendants  will  cross  me  in  any 
way. 

8.  I  will  go  out  and  come  in  at  my 
pleasure.  And  O  king,  with  regard  to  my 
food  or  bed  no  body  shall  disturb  me." 

9.  (Then)  Kuntibhoja  gladly  said 
these  words  '*  be  it  so  and  even  more  than 
this."     And  he  told  him  again  thus. 

10.  "  O  highly  wise  one.    I    have   a  re- 
nowned daughter,    Pritha  by   name.     That 
damsel  is   endowed    with  good    manners,  is 
observant  of    vows,    chaste   and     self- con- 
trolled. 

11.  She,  without  despising  you,  will 
wait  on  you  and  minister  to  your  comforts. 
And  you  also  will  be  pleased  with  her 
(graceful)  manners." 

12.  Saying  this,  and  duly  worshipping 
that  Brahmana,  he  (the  king)  went  to  his 
daughter  Pritha,  endued  with  large  eyes, 
and  said  to  her  thiis  -. — 

13.  "This  highly, fortunate  Brahmana,  O 
child,  wishes  to  dwell  in  my  house.  I  have 
promised  him  this  saying  "  t>e  it  so." 

14.  O  child,  you  will  minister  to  this 
Brahmana  with-  great  skill.  And  you  will 
act  in  such  a  way  as  not  to  belie  my  words. 

15.  What  this  highly -energetic,  rever- 
end and  ascetic  twice- born  one  devoted 
to  the  study  of  the   Vedas,  asks  for,  will  be 

'  given  him  without  any  pride. 

16.  A  Brahmana  represents  the  highest 
energy  and  ^e  highest  devotion  ;  and  it 
is  in  virtue  of  the  devoutness  of  the  Brah- 
manas  that  the  sun  shines  in  the  heavens. 

17.  Disregarding  those  that  deserve 
honour,  the  great  Asura,  Vatapi.  as  well 
Talajanga,  met  with   destruction    by  virtue 

.  of  the  curse  of  the  Brahmanas. 

18.  O  child,  now  this  highly  fortunate 
-one  is  entrusted  to  your  care.     You   should 

be    particularly    careful    in    ministering   to 
;hnn« 

19.  O  daughter,  I  am  aware,  that  since 
your  very  infancy  you  have  been  ever  at- 
tentive to  the  Brahmana^,  all  your  superiors 


20.  All  the  servants,  friends,  relations, 
your  mothers  and  myself.  You  have  a 
proper  regard  for  every  one. 

21.  O  girl  of  faultless  proportions,  oa 
account  of  your  good  dealmgs  no  one  in 
the  city  or  in  the  palace,  even  none  of  your 
servants,  is  displeased  with  you. 

22  I  have,  therefore,  thought  yoa  fit  for 
the  ministration  of  the  Brahmanas,  who  as 
a  rule,  axe  of  irritable  temper.  O  Pritha, 
you   are  a   girl  (yet)   and    my   dai^hler  by 

adoption. 

23.  You  have  sprung  from  the  race  of 
the  Vrisnis  and  are  the  beloved  daughter 
of  Sura.  Formerly,  your  father  himsdl 
gladly  made  you  over  to  me. 

24.  You  are  the  sister  of  Vasudeva  and 
the  foremost  of  my  daughters.  You  are  ray 
daughter  in  virtue  of  the  promises  made  by 
your  father  that  he  sheuld  give  hts  first 
born  to  me. 

25.  Born  in  such  a  line  and  brought 
up  in  this  race,  you  have  like  a  lotus,  trans- 
ferred from  one  lake  to  another,  attained 
to  one  blissful  state  from  another. 

26.  O  beautiful  girl,  women,  especially 
those  that  are  born  in  low  families,  al- 
though they  are  with  great  difficulty  kept 
under  restraint,  are  generally  of  deformed 
character  on  account  of  their  unripe  age. 

27.  O  Pritha,  you  have  been  bom  in  a 
kingly  line  and  you  are  gifted  with  a  won- 
derful beauty.  And  O  girl,  you  are  graced 
with  every  accomplishment. 

28.  So,  O  danvsel,  O  Pritha,  giving  up 
yoiu-  pride,  haughtiness,  and  the  sense  of 
your  high  position,  you  will  minister  to  thb 
Brahmana  capable  of  bestowing  boons. 
In  that  case  you  will  surely  be  blessed. 

29.  By  acting  in  such  a  way,  O  auspi- 
cious and  sinless  girl,  you  will  certainly 
attain  to  blissfulness.  But  if  you  stir  up 
the  wrath  of  this  foremost  of  the  twice  bom 
ones,  he  will  consume  my  entire  race." 

Ill  lis  ends  the  three  hundred  and  second 
chapter^  the  instructions  (given)  to  Pritha 
(by  her  father) ^  in  the  hundala  Jiarana 
of  the  Vana  Parva, 


CHAPTER    CCCIII. 

(KUNDALA  HARANA  PARVA)— 

Continued, 

Euntl  sftid  :— 

I.  "O  king  of  kings,  agreeably  to  your 
promise,  I.  will,  by  restraining  my  senses, 
wait  upon  ^nd  ihinister  to  that  %j^hmana. 
lam  speaking  no  falsehood  fm  this  r^Pfct). 


VANA    PaRVA 


435 


a.  To  worship  the  Bralimanas  is  my 
habit.  And  as  this  Is  agreeable  to  you,  it 
will  lead  to  my  highest  good. 

3.  He  will  never  (have  any  cause  to)  be 
angry  with  me  whether  the  worshipful  one 
comes  in  the  morning,  or  in  the  evening 
or  during  the  night  or  at  midnight. 

4.  O  king  of  kings,  O  best  of  men,  it 
is  highly  beneficial  to  me  to  worship  the 
twice-bom  ones,  to  carry  out  your  com- 
mands and  to  do  good  to  you. 

5.  O  foremost  of  kings,  rest  assured 
of  it.  I  am  telling  you  truly  that  the  best 
of  Brahmanas  dwelling  in  your  house  will 
net  in  any  way  be  dissatisfied. 

6.  I  will  pay  (particular)  attention  to 
what  is  aereeable  to  this  Brahamana  and 
to  what  IS  beneficial  to  you.  Therefore 
O  king,  give  up  your  mental  anxiety. 

7.  The  Brahmanas,  O  lord  of  the  earth, 
are  highly  fortunate  and  when  pleased  are 
capable  of  bestowing  salvation.  But  if 
displeased,  they  become  (instruments)  for 
destruction. 

8.  I,  who  am  well  aware  of  this,  will 
propitiate  this  foremost  of  Brahmanas. 
And  O  king,  vou  will  never,  for  any  act 
of  mine,  expei  ii  nee  any  trouble  from  that 
most  exalted  of  Brahmanas. 

9.  O  foremost  of  kings,  owing  to  the 
faults  of  the  kings,  the  twice-born  ones 
become  the  instruments  of  their  misfortune 
as  formerly  Chivana  had  become  on  ac- 
count of  the  aciN  of  Sukanya. 

10.  Agreeably  to  your  instructions  with 
regard  to  this  Brahmana,  I  will  serve  him 
with  great  regularity,  O  king  ef  kings." 

11.  And  when  she  said  thus  repeatedly, 
the  king  encouraged  and  embraced  I  er  and 
then  instructed  her  minutely  as  to  what  she 
ought  to  do. 

12.  "O  gentle  and  blameless  girl,  you 
will  act  in  this  way,  without  any  fear,  for  my 
welfare,  for  your  good  and  for  the  welfare 
of  the  race." 

The  Sing  said:— 

13.  Saying  this,  the  highly-renowned 
Kuntibhoja,  devoted  to  the  Brahmanas, 
made  over  hb  daughter  Pritha  to  that  twice- 
born  one, 

14.  (Saying),  "O  Brahmana,  this  is  my 
daughter  (Pritha)  of  tender  years  and  reared 
in  luxury.  If  she  commits  any  fault,  do 
not  mind  it. 

15.  The  highly  renowned  Brahmanas  do 
not  get  angry  with  old  men,  ascetics, 
and  children,  even  if  they  repeatedly  offend 
them. 


16.  The  twice-born  ones  again  ought  to 
pardon  even  a  very  serious  offence ;  and 
the  best  of  Brahmanas  should  accept  that 
worship  which  is  offered  to  the  best  of 
one's  ability  and  exertion. 

17.  And  that  Brahmana  having  said  "  be 
it  so,"  the  king  with  a  merry  mind  placed  at 
his  disposal  a  suite  of  appartments  white  as 
the  swan  or  the  ray  of  tne  moon. 

18.  And  in  the  fire- room  the  king  placed 
a  resplendant  seat  especially  made  for  him 
and  also  all  sorts  of  food  and  other  articles 
of  the  same  good  quality. 

19.  And  driving  away  her  idleness  and 
pride,  the  princess  began  to  exert  herself 
with  the  utmost  care  for  the  service  of  the 
Brahmana. 

20.  And  going  to  the  Brahmana  there 
(in  the  fire-room)  the  chaste  Pritha,  obser- 
vant of  purity,  duly  ministering  to  him  as 
if  he  were  a  god,   pleased  him  highly. 

Thus  ends  the  three  hundred  and  third 
Chapter,  ministrations  by  Pritha  to  the 
twice  born  one,  in  the  Kundala  Harana  of 
the  Vanct Parva. 


CHAPTER  CCC  1  V. 

(KUNDALA  HARANA  PARVA— 

Continued,  ^ 

y^liftinpayana  said  :— 

1.  O  great  monarch,  that  damsel  obser- 
vant of  vows,  began  with  a  pure  heart,  to 
propitiate  that-vow  observing  Brahmana. 

2.  O  king  of  kings,  that  foremost  of 
Brahmanas  sometimes  saying  "I  will  come 
in  the  morning"  made  his  appearance  in  the 
evening  or  at  night. 

3.  (But)  that  damsel  at  all  hours  enter- 
tained him  with  excellent  food,  drink,  and 
bed. 

4.  And   her  hospitality   towards  him  as 
regards  his  food,   seat  and   bed   increased  ' 
rather  than  decreased  day  by  day. 

5.  Even  if  the  Brahmana  reproved,  found 
fault  with,  and  spoke  harsh  words,  to  her, 
Pritha  did  not  do  any  thing  disagreeable  to 
him. 

6.  At  several  times  the  Brahmana  came 
after  the  appointed  time  or  did  never  come 
at  all,  and  (on  many  occasions)  asked  for 
food  when  it  could  only  be  procured  with 
utmost  difficulty. 

7.  (But  at  all  these  times)  Pritha  said 
"  everything  is  ready,"  and  placed  the  meal 
before  him.  And  like  a  disciple,  like  a 
dau^iter,  or  like  a  sister,  with  a  pure  heart,  - 


436 


MAIIABHARAr/l 


8.  That  faultless  jewel  of  a   damsel,  O  1 
king-  of  kings,  caused  the  satisfaction  of  that 
^f>remost  of  the  Brahmanas  as  he  liked. 

9.  That  most  exalted  of  the  twice-born 
ones  was  highly  pleased  with  her  manners 
and  character  and  on  account  of  her  minis- 
trations tried  his  very  best  for  her   welfare. 

to.  And  O  Bharata,  her  father  asked 
her  every  morning  "  O  daughter,  is  the 
Brahmana  satisfied  with  your  ministra- 
tions?" 

11.  And  that  renowned  damsel  replied 
"yes  very  much".  Thereupon,  the  high- 
minded  Kuntibhoja  felt  a  great  joy. 

12.  When  on  the  expiration  of  a  whole 
year,  that  best  of  devotees  could  not  find 
any  cause  to  be  dissatisfied  with  Frilha, 
devoted  to  his  service, 

13.  That  Brahmana,  then,  with  a  joyful 
heart  said  to  her  "O  gentle  and  graceful 
maid,  I  have  been  highly  pleased  with  your 
ministrations. 

14.  O  auspicious  girl,  ask  for  (such)  a 
boon  as  is  very  difficult  for  men  to  receive 
in  tliis  word,  by  virtue  of  which  yo^  will  be 
able  to  ecclipse  all  the  ladies  in  fame. 

StL&ti  said  •— 

15.  O  best  of  those  versed  in  the  Vedas, 
all  my  desires  have  been  gratified  in  as  much 
as  you  as  well  as  my  father  are  pleased  with 
me.  So,  O  Brahmana,  i  think  I  have  al- 
ready received  boons. 

The  Brahmana  said  :— 

16.  O  gentle  girl  of  sweet  smiles,  if  you 
do  not  desire  for  boons  from  me,  then  take 
this  Mantra  for  invoking  the  gods. 

17.  Whatever  god  you  may  invoke 
by  (uttering)  this  Mantra,  he  will  be,  O 
gentle  girl,  quite  under  yonr  control. 

18.  Whether  he  desires  or  not,  that  god, 
(whom  you  may  invoke)  by  virtue  of  the 
mantra  (will  come  to  you)  in  a  gentle  guise 
and  like  a  slave  will  be  subject  to  you. 

VaishampaTana  said  :— 

19.  Then  O  king,  afraid  of  being  cursed 
by  that  foremost  of  the  twice-born  ones, 
that  faultless  girl  could  not  refuse  him  a 
second  time. 

20.  Then,  O  monarch,  t'lat  Brahmana 
initiated  that  girl  of  faultless  proportions 
into  the  Mantras,  placed  in  the  beginning  of 
the  Atharva    veda. 

21 — 22.  O  lord  of  kings,  having  thus 
initiated  her  (into  the  mantras),  he  said  to 
Kuntibhoja,  "O  Monarch,  being  always 
<iuly  worshipped  and  gratified  hy  your 
daMghter  I  have  lived  happily  in  your  house. 


I  vi\\\  now  depart".  Saying  this  he  vantshtd 
away. 

23.  The  king  was  wonder-struck  at  be- 
holding him  vanish  at  that  very  spot.  He 
then  properly  adored  Pritha. 

Thus  ends  the  three  hundred  andfour*h 
chapter^  the  initiation  of  Pritha  into  tkt 
mantraSt  in  the  Kundala  Harana  of  the 
Vana  Parva. 


CHAPTER     CCCV. 

(KUNDALA   HARANA  PARVA)- 

Continued. 

Vaishampayana  said-.— 

That  best  of  the  twice-born  ones  having 
gone  away  on  some  other  business,  the 
maiden  began  to  think  of  the  efficacy  or 
otherwise  of  the  Mantras. 

22.  "Of  what  manner  are  these  Mantras 
imparted  to  me  by  that  high-souled  oncf 
I  shall  soon  test  their  efficacy." 

3.  While  thus  musing  (within  hersdO 
she  suddenly  perceived  that  she  attained 
puberty.  Havmg  attained  maturity  Hnring 
her  maidenhood,  the  girl  was  covereii  with 
shame. 

4.  And  as  she  was  seated  on  a  costly  bed 
in  her  room  she  beheld  the  sun's  disc  rbing 
in  the  ea^t. 

5.  And  both  the  mind  and  the  eye  of 
that  slender- waist ed  girl  were  steadfastly 
fixed  on  the  solar  orb.  She  did  not  fed 
satiety  at  beholding  the  beauty  of  the  room- 
ing sun. 

6.  She  was.  then,  all  on  a  sudden  gifted 
with  celestial  sight.  And  she  perdved  the 
deity  of  divine  form  clad  in  armour  and 
decked  with  ear-rings. 

7.  O  lord  of  men,  her  curiosity  was  then 
excited  to  test  the  efficacy  of  the  Mantras ; 
and  the  maiden  made  up  her  mind  to  invoke 
that  god. 

8.  Having  gone  through  Pranayam,  sht 
invoked  the  author  of  the  day.  And,  O  king* 
the  sun  too  speedily  appeared  before  her. 

9.  His  complexion  was  yellow  like  ^^^^^i 
he  had  mighty  arms,  and  his  neck  resembled 
a  conch.  And  wearing  bracelets  ^^  * 
diadem  he  came  as  if  setting  ablaxe  ail  tht 
directions. 

10.  Having  recourse  to  Yofifa  he  divided 
himself  in  twain,  one  of  which  bcpn »« 
impart  heat  and  the  other  apoeared  (bcfort 
Kunti.)  He  then  addressed  Kunti  in  very 
sweet  words  thus :— 


VANA  PARVA. 


437 


11.  Gentle  lady,  drawn  by  the  power  of 
your  Mantras,  I  have  come  under  your 
power.  Now  that  1  have  been  subject  to 
your  power,  tell  me.  Queen,  what  1  shall  do. 
I  shall  do  whatever  you  may  command   me. 

Zunti  said:— 

12.  O  god,  go  to  that  place  from  which 
you  have  come.  It  is  through  curiosity  that 
you  have  been  invoked.  O  worshipful  one, 
pardon  me  (for  my  folly). 

Suya  sftid:— • 

13.  O  slender-waisted  damsel,  I  will  go 
away  as  you  tell  me.  (But)  it  is  not  proper 
to  send  away  a  deity  in  vain  after  having 
invoked  him. 

14.  O  fortunate  damsel,  your  desire  is  to 
have  from  Surya  a  son,  of  unrivalled 
prowess  in  the  world  and  furnished  with  a 
coat-of-mail  and  ear-rings. 

15.  O  maid,  endued  with  the  gait  of  an 
elephant,  surrender  yourself  to  me.  O 
damsel,  you  will  then,  have  a  son  as  you 
desire. 

16.  O  damsel  of  sweet  smiles,  I  will 
go  away  after  having  enjoyed  you.  If  you 
to-day  do  not  comply  vith  my  words  and 
gratify  my  desire, 

17.  I  will  angrily  curse  you,  that  Brah- 
mana  and  your  father  also.  And  I  will 
undoubtedly  consume  them  all  for  your 
fault. 

18.  I  will  severely  chastise  both  your 
stupid  father  who  is  unware  of  thfs  offence 
on  your  part  and  that  Brahmana  who, 
without  knowing  your  character  and  man- 
ners has  imparted  the  mantras  to  you.  All 
the  gods  in  heaven  with  Purandara  at  their 
head, 

ig — 20.  O  lady,  seeing  me  deceived  by  you 
are  lauging  at  me.  Behold  those  celestials 
with  your  divine  sight,  which  I  bestowed 
on  you  before,  in  virtue  of  which  you  were 
able  to  see  me. 

YaicliampaTaBA  laid  :— 

21.  'Ihen  the  king's  daughter,  saw  in  the 
heavens  those  celestials  stationed  in  their 
respective  places,  as  she  had  seen  before 
Aditya  endued  with  rays  and  great  efful- 
gence. 

22.  Beholding  them,  the  maiden  was 
covered  with  shame.  And  being  alarmed, 
the  damsel  spoke  these  words  to  Surya  : — 
•*0  lord  of  rays,  go  to  your  own  place.  This 
outrage  on  your  part  is  greatly  distressing 
Co  roe  as  I  am  a  maiden. 

23.  Father,  mother  and  other  superiors 
only  arc  competent  to  bestow  my  person.  I 
will  not  surrender  my  virtue.  In  this  world 
keeping    th«ir    bodies    (pure)  is    consider- 


ed to  be  the  highest  duty   on    the    part  of 
women. 

24.  O  deity  possessed  of  the  wealth  of 
effulgence,  in  order  to  test  the  potency  of  the 
Mantras,  I  have,  through  mere  childish  curi- 
ousity,  invoked  you.  O  god,  you  should 
pardon  me,  considering  that  it  has  been 
done  by  a  mere  girl." 

Swya  said  :— 

25.  It  is  on  the  consideration  that  you  are 
a  mere  girl,  that  I  am  entreating  you  (thus). 
But  others  can  not  expect  this  from  me.     O 

damsel,  O  Kunti,  surrender  your  person  to 
me.  O  timid  girl,  you  will  then  surely  attain 
to  peaceful ness. 

26.  O  timid  girl,  when  you  have  invoked 
me  by  the  help  of  the  mantras,  I  should 
not  go  away  in  vain  without  enjoying 
you. 

27.  If,  O  damsel  of  faultless  proportions, 
I  go  away  (thus),  I  shall  be  the  laughing- 
stock of  the  whole  world  and  an  object  of 
ridicule  with  the  celestials. 

23.  Therefore,  surrender  yourself  to  me. 
You  will  then  have  a  son  like  myself  and 
will  undoubtedly  be  extolled  in  all  the 
worlds. 

T/iNs  ends  the  three  hundred  and  fifth 
chapter,  the  invoking  of  Surya  by  Kunti, 
in  the  Kundalaharana  of  the  Vana 
Parva, 


CHAPTER     CCCVI. 

(KUNDALAHARANA      PARVA)- 

Continued. 

VaisbampaTana  said  :— 

T.  Though  that  high-minded  damsel 
spoke  very  many  sweet  words  (to  Surya) 
she  could  by  no  means  soften  him  of  a 
thousand   rays. 

2.  And  when  all  the  entreaties  of  that 
maiden  to  the  dispel ler  of  darkness  were 
unavailing,  afraid  of  her  curse  she  long  me- 
ditated thus ; — 

3.  "  How  may  my  unoffending  father 
and  that  Brahmana  be  saved  from  the 
curse  of  the  wrathful  Vivavasu  on  my 
account  ? 

4.  Although  energy  and  asceticism  are 
distructive  of  sins,  yet  even  honest  persons 
of  tender  years,  through  foolishness  >  oi^ht 
not  to  draw  them  near. 

5.  (By  acting  foolishly)  I  have  been  to-. 
day  seriously  alarmed  and  have  been  placed 
entirely  in  the  power  (of   Sur}a).    How  can 


438 


MAMABIIARATA. 


1  myself  (withuot  tlie  consent  of   my  gua 
dians)  do  this  sinful  act,  the  surrender  of  my 
person  (to  him)  "? 

VaisliunpaTa&a  said  :— 

6.  Afraid  of  (his)  curse  she  reflected  much 
in  her  mind.  Her  limbs  were  quite  paraly- 
sed and  she  was  repeatedly  at  a  loss  as  to 
how  to  act. 

7.  O  foremost  of  kings,  O  lord  of  the 
world,  afraid  of  the  censure  of  her  friends 
and  afflicted  with  the  fear  of  curse,  she  spoke 
to  that  deity  these  words  tremulous  with 
bash  fulness. 

Simti  fulA:— 

8.  O  god,  my  father  is  alive,  and  so  also 
my  mother  and  friends.  And  since  they  are 
(still)  living,  this  violation  of  duty  (on  my 
j>art)  is  not  allowable. 

9.  If,  O  god,  I  hold  this  unlawful  inter- 
course with  you,  then  the  reputation 
of  this  race  will  be  destroyed  for  my 
sake. 

ID.  Or  if  you  consider  it  a  virtue,  I  will 
then,  O  best  of  those  that  shed  heat,  gratify 
your  desire  even  without  being  given  away 
to  you  by  my  friends. 

11.  As  O  irrepressible  one,  the  virtue,  the 
reputation,  the  renown  and  the  life  of  all  em- 
bodied beings  are  established  in  you,  may  I 
remain  chaste  after  having  yielded  my  person 
to  you. 

SnrTa  said :— 

12.  O  beautiful  damsel  of  sweet  smiles, 
neither  your  father,  nor  your  mother  nor  your 
superiors  are  competent  te  bestow  you. 
May  you  be  happy.     Hear  what  I  say. 

13.  O  damsel,  the  term  Kanya,  derived 
from  the  root  Kama  (to  desire)  is  applied 
to  a  maiden,  because  she  desires  (to  have  in- 
tercourse with)  every  body.  Therefore,  O 
fair-hipped  girl  of  excellent  complexion,  she 
it  free  (to  act  as  she  chooses)  in  this 
world. 

14.  You  will,  O  beauteou  s  girl,  on  no  ac- 
count fall  away  from  virtue  (by  satisfying 
my  desire).  How  can  I,  who  seek  the  welfare, 
of  everybody  commit  an  act  of  sin  ? 

15.  O  fair  complexioned  girl,  it  is  the 
human  nature  that  all  men  and  women 
should  be  without  restraint.  And  it  is  assert- 
ed that  the  contrary  (condition)  is  (its) 
perversk)n. 

16.  You  will  also  remain  a  virgin  even 
alter  having  held  intercourse  with  me  and 
your  son  wul  be  of  mighty  arms  and  high 
renown. 

KontifAld:— 

17.  O  dispeller  of  all  darkness,  if  I  have 


a  son  by  you,  may  he  be  heroic,  mighty- 
armed,  highly-powerful,  and  furuislied  mkh 
a  coat-of-mail  and  ear-rings. 

Surja  said  :— 

18.  Gentle  maiden,  your  (son)  will  be 
mighty-armed,  furnished  with  ear-rings» 
and  an  impenetrable  and  celestial  armoiir 
made  of    Amrita. 

Zunti  said  :— 

19.  If  both  the  ear-rings  and  the  armour 
of  the  son  you  will  beget  on  me,  be  made  of 
Amrita, 

20.  Then,  O  god,  you  may  enjoy  me,  as 
your  worshipful  self  has  said.  And  may  he 
(tUe  son)  be  powerful,  beautiful,  strong  ener- 
getic and  virtuous  like  you. 

fiiixya  said  :— 

21.  O  queen,  O  beauteous  and  timtd 
damsel,  I  will  bestow  on  him  these 
ear-rings  which  were  given  to  me  by  Aditi 
and  also  this  excellent  armour. 

Zxmti  sa'd  :— 

22.  O  adorable  one,  it  is  verj»  well.  O 
lord  of  rays,  if  I  have  such  a  son  as  you  say, 
then  I  shall  gratify  your  desire* 

VaisliampaTan  said : 

23.  Having  said  to  her  **be  it  so**  that 
ranger  of  sky,  the  enemy  of  Snrbhanu,  with 
his  soul  absorbed  in  yoga  .entered  into  Kimd 
and  touched  her  on  the  naval. 

24.  Thereupon,  that  damsel  became 
stupefied  by  the  energy  of  the  sun  and  fell 
down  oh  her  bed  insensible. 

Snrya  snid  :— 

25.  O  fair-hipped  maiden,  I  shall  now 
disappear.  You  will  give  birth  to  a  son  who 
will  be  the  foremost  of  all  wielders  of 
arms. 

7ai8hampa7ana  said  :— 

26.  Then,  O  king  of  kings,  that  mniden 
said  bashfully  to  the  highly  resplendent 
Surya  who  was  about  to  go  away  *'  may 
it  be  so". 

27.  Thus  the  daughter  of  Kontiraja, 
having  bashfully  asked  for  a  son  from 
Vivasvata  fell  down  unconscious  on  her 
auspicious  bed  like  a  broken  creeper, 

28.  And  that  deity  of  hot  rays  niaking 
her  insensible  b^  his  energy  placed  himscS 
within  her  by  his  yoga  power.  But  Bhanu 
did  not  corrupt  her,  'Die  girl,  then  (i.e.  when 
the  sun  had  departed)  recovered  her  senses . 

Thus  ettds  the  thrte  hundred  and  sixth 
Chatter^  the  enjoyment  of  Pritha  by  Surym 
in  tke  Kundala  uaraHU  of  the  Vana  Pekwva^ 


VANA    PARVA 


439 


CHAPTER  CCCVII. 

(KUNDALA  HARANA   PARVA.) 

Continued. 

Vaishampayana  aaid  :— 

1.  Then,  O  lord  of  the  earth,  like  the 
lord  of  the  stars  in  the  heavens,  Pritha  con- 
ceived a  son  on  the  fir*  day  of  the  lighted 
fortnight  during  the  tenth  month. 

2.  That  fair-hipped  damsel  afraid  of  the 
censure  of  her  friends  concealed  her  preg- 
nancy, so  that  no  body  was  aware  of  her 
real  state. 

3.  And  as  that  girl  lived  in  the  appart- 
finents  of  maidens,  no  other  women  knew 
her  condition  except  her  nurse's  daughter 
who  was  well-skilled  in  ministrations. 

4.  (And)  in  time  that  damsel  of  excellent 
complexion  by  the  favour  of  that  god, 
Surya,  was  delivered  of  a  son  beautiful  as 
A  celestial. 

5.  And  like  his  father  he  was  clad  in 
armour,  adorned  with  brilliant  golden  ear- 
rings, endued  with  leonine  eyes  and  bovine 
shoulders. 

6.  And  as  soon  as  her  delivery  took 
place  that  girl,  in  consultation  with  her 
nurse,  placed  her  child  in  a  water-proof- 
basket,  coveredjall  over  with  sheets, 

7.  Made  of  wicker  work,  smooth,  com- 
fortable and  furnished  with  a  beautiful 
«>ilIow.  And  with  tearful  eyes  she  consigned 
It  to  the  (waters  of)  the  river  Asva. 

8.  O  king  of  kings,  though  she  knew 
that  it  was  not  proper  for  a  maiden  to  be 
big  with  child,  yet  Irom  her  affection 
towards  the  child  she  wept  bitterly. 

9.  And  hear  the  words  which  Kuntl 
tittered  while  she,  weeping  bitterly,  con- 
signed the  basket  to  the  waters  of  the  river 
Asva. 

10.  **  O  son,  may  all  the  creatures  in- 
4tabiting  the  firmament,  the  earth,  the 
^celestial  regions,  and  the  water  contribute  to 

your  welfare. 

11.  May  all  your  ways  be  auspicious 
and  unobstructed.  And^  O  son,  may  the 
tninds  of  those  that  may  meet  with  you,  be 
not  inclined  to  enmity  towards  you. 

12.  On  the  waters  may  king  Varuna, 
d«e  lord  of  waters,  protect  you.  And 
similarly  may  Pavana  (the  wind -god)  who 
ranges  in  the  sky  and  wanders  everywhere 
protect  you  in  the  sky. 

13.  O  son,  may  your  father,  the 
foremost  of  those  that  shed  heat,  and  by 
whom  you  have  been  begotten  on  me  by  the 
ordinance  of  Destiny  preserve  you  every- 
where. 


14.  And  m;ly  you  be  protected  by  the 
Adityas,  the  Vasus,  the  Rudras,  the 
Sadhyas  the  Viswadevas,  the  Marutas  and 
the  cardinal  points  to .>  ether  with  their 
guardians  and  Indra. 

15.  And  may  all  the  gods  protect  you  in 
every  stale  whether  favourable  or  adverse. 
Even  in  foreign  countries  I  shall  be  able  to 
recognise  you  on  account  of  y6ur  coat-of  • 
mail. 

16.  Blessed  is  indeed  your  divine  father, 
Bhanu,  having  effulgence  for  hb  wealth,  who 
by  means  of  hb  celestial  sight,  beholds  you 
going  down  the  stream. 

17.  And  O  son  of  a  deity,  that  lady  is 
also  blessed  vho  will  adopt  you  as  her  son 
and  feed  you  from  her  breast  when  you  are 
tliirsty. 

18 — 19.  What  a  dream  she  has  dreamed 
who  will  adopt  for  her  son  you  who  are  res- 
plendent as  the  sun;  clad  in  a  celestial 
armour,  adorned  with  celestial  ear-rin^s, 
.  endued  with  broad  and  expansive  eyes  like 
lotuses,  possessed  of  a  complexion  bright  as 
the  copper- coloured  lotus-leaves,  grac6d 
with  a  beautiful  forehead  and  beautiful  hair. 


20.  They  are  also  blessed,  O  son,  who 
will  behold  you  crawl  on  the  ground  covered 
with  dust  and  who  will  liar  your  sweet 
inarticulate  speech. 

Blessed    are    they  too,  who  wiH  see 


21. 


you  arrive  at  manhood  like  a  mained  Jion  of 
the  Hymalayan  forests. 

22.  Having,  O  king,  thus  wept  long 
and  bitterly,  Pritha  then  consigned  the 
basket  to  the  waters  of  the  river  Asva. 

23.  And,  O  monarch,  accompanied  by 
her  nurse  the  lotus-eyed  Pritha  desirous  of 
beholding  her  son  again  and  again  and 
overpowered  with  grief  for  her  son  and 
weeping  piteously,  at  night 

24.  Laid  the  basket  (on  the  waters  of  the 
Asva^  and  entered  into  the  palace  with  a 
heavy  heart  lest  her  father  might  know 
(the  secret). 

25.  (On  the  other  hand)  the  basket  came 
from  the  Asva  to  the  river  Charmawati, 
from  the  Charmawati  to  the  Jamuna  and 
thence  to  the  Ganga. 

26.  And  that  basket  containing  the 
child,  borne  along  the  waves  of  the  Ganga 
arrived  at  the  city  of  Champa  in  the  Suta 
territory. 

27.  And  that  child  was  kept  alive  on 
account  of  the  celestial  mail  and  ear-rings 
both  made  of  Amrita  and  also  on  account 
of  the  ordinance  of  Destiny. 

Thus  ends  the  three  hundred  and  seventh 
Chapter,    XJie    desertion    of  Kama  by  his 
mother,    in    the  Kundala    Harana    of  the 
I    Vana  Parva. 


440 


maHariiarata. 


CH  AFTER  CC  CVllI. 

(KUNDALA  HARANA  PARVA.) 

— Continued. 

Vaishampayana  said  :— 

1.  At  this  time  one  Adhiratha  of  the 
Suta  tribe,  and  a  friend  of  Dhritarsthra's 
accompanied  by  his  wife  came  to  the 
Janavi  (Ganga). 

2.  O  monarch,  his  wife  named  Radha 
was  peerless  in  beauty  on  earth.  That 
highly  fortunate  lady  had  no  son, 

5.  Although  she  made  the  very  b^t 
endeavours  to  obtain  one.  She,  then,  bebcKl 
drifting  along  the  stream,  a  basket, 

4.  Containing  things  preventive  of  dan- 
gers and  dyed  with  saffron.  And  (that 
basket)  was  carried  before  her  by  the 
waves  of  the  Janhavi. 

c.    And  that  lady,  impelled   by    curiosity 
had  it  seized.  She  then  told  all  to  Adhiratha- 
of  the  Suta  caste. 

6.  He  (Adhiratha)  then  carried^  the 
basket  from  the  water-side  and  had  it 
opened  by  instruments.  And  therem  he 
beheld  a  boy,^ 

7.  (Beautiful)  as  the  morning  sun,  clad 
in  a  golden  armour,  and  with  a  beautiful 
face  adorned  with  brilliant  ear-rings. 

8.  '  That  Suta  together  with  his  wife 
with  eyes  expanded  in  wonder,  took 
the  Infant  on  his  I  ip,  and  spoke  these  words 
to  her. 

9.  *♦  O  timid  lady,  since  my  very  birth 
I  have  never  witnessed  such  a  marvel.  1 
Uiinic,  this  boy  that  has  come  to  us,  is  be- 
gotten by  a  celestial. 

10.  Surely,  considering  that  I  Have  no 
son,  the  gods  have  sent  this  child  to  me." 
O  k>rd  of  the  earth,  saying  this,  be  made 
bver  the  child  to  Radha. 

11.  Thereupon,  Radha  duly  adopted 
thiit  boy  of  celestial  appearance  and  birth, 
indued  with  the  splendour  of  the  filaments 
of  lotuses  and  possessed  of  excellent  grace. 

12.  She  brought  him  properly  up  and 
that  miglUy  boy  too  began  to  grow  up. 
Smce  that  time  he  (Adhiratha)  had  other 
sons  begotten  by  him. 

13.  The  twice-born  ones  seeing  the  boy 
clad  in  a  golden  armour  and  adorned  with 
golden  ear-rings  calted  him  Vasusena. 

14.  Thus  did  the  boy  of  immeasurable 
strength  and  splendour  come  to  be  known 
as  the  son  of  a  charioteer  and  was  styled 
Vasusena  and  Vrisa. 


15.  That  the  powerful  child«  clad  in 
celestial  armour  (known  as)  the  eldest  son 
of  the  charioteer  (Adhiratha)  was  growing 
up  in  the  country  of  the  Angas,  was  known 
to  Pritha  through  her  spies. 

16.  When  the  charioteer  saw  that  his 
son  in  course  of  time  had  grown  up,  he  sent 
him  to  the  city  of  Hastina. 

17.  There  the  powerful  jroiith  lived  with 
Drona  in  order  to  learn  weapons  and  made 
friends  with  Duryodhana. 

18.  Having  obtained  from  Drona,  Kripa 
and  Rama  (i  e  Parasurama),  all  the  four 
kinds  of  weapons,  he  (Kama)  became  cde* 
brated  in  th«  world  as  a  great  bowman. 

19.  Having  contracted  a  friendship  with 
the  son  of  Dhritarastra,  he  became  hostile 
to  the  Parthas  and  was  always  desirous  of 
fighting  with  the  high-souled  Falguna. 

20.  And  O  lord  of  the  earth,  since  tbet 
first  saw  each  other,  he  (Karna)  challengcxt 
Arjuna,  and  Arjuna  too  challenged  him. 

21.  And  O  great  king,  that  Kama  be- 
gotten by  him  on  Knnti  was  growing  up  in 
the  race  of  the  Sutas,  was,  no  doubt  known 
to  Surya. 

22.  Seeing  that  he  was  furnished  with 
armour  and  ear-rings,  YudlusthVra  was 
much  pained  thinking  that  be  was  unslay- 
able  in  battle. 

23.  O  king  of  khigs,  when  at  noon 
Kama  rose  from  the  water  ami  worshippwJ 
the  author  of  the  day  possessed  of  rays  with 
joined  palms, 

24.  The  Brahmanas  pra>ed  to  him  for 
riches.  And  at  that  time  there  was  nothing 
that  he  would  not  bestow  on  the  twice-born 
ones. 

25.  (For  this  reason)  dts^ised  as  • 
Brahmana  fndra  came  to  him  and  said 
••give  me  alms."  And  (he  son  of  Ra<Jha 
replied  to  him  ''you  are  welcome." 

Thus  ends  the  three  hundred  and  eighth 
chapter,  the  obtaining  of  Kama  by  RodhM 
in  the  Kundala  Havana  of  the  Vana  Pw9^ 


CHAPTER    CCCIX. 

(KUNDALA  HARANA  PARVA).- 

Cofttinued, 

Vaishainpayana  said  :— 

1.  Beholding  the  king    of  the   celestial 
disguised  as    a  Brahmana  come   (to   him^ 
(Kama)    said    "you    are    right   welcome' 
But  he  could  not  divine  his  intentions. 

2.  Then  the    (adopted)  son  of  Adhiratha 
said  to  that    Brahmana  **  Between   bcautiW 


YANA   PARVA. 


441 


damsels  adorned  with  golden  necki^ces  and 
villag^es  full  of  cows  which  shall  I  give  you?" 

The  Brahmana  said  :— 

3.  I  do  not  wish  to  have  beauteous 
damsels  with  gold  necklaces  or  other  agree- 
able things.  Give  these  (things)  to  those 
that  beg  them. 

4.  O  sinless  one,  if  you  truly  observe 
your  vow  then  cut  off  (from  your  body)  this 
armour  and  these  ear-rings  born  with  you 
and  bestow  them  on  me. 

5.  O  tormentor  of  foes,  I  wish  you  will 
very  soon  give  them  to  me,  as  I  consider 
this  one  gain  to  be  the  best  of  all  others. 

Kama  said  :— 

6.  O  Brahmana,  I  will  bestow  on  you 
homestead  lands,  beauteous  women,  cows 
and  (sufficient)  plots  of  land  which  will  en- 
able you  to  maintain  yourself  as  long  as 
you  live. 

Vaishampayana  said  :— 

7.  O  best  of  the  Bharatas,  though 
Karna  thus  entreated  that  twice-born  one 
with  various  words,  yet  he  (the  Brahmana) 
dij  not  crave  any  other  boon. 

8.  Though  he  tried  his  very  best  to  pro- 
pitiate hi(T>  and  though  he  worshipped  him 
duly,  yet  that  best  ol  the  twice-burn  ones 
did  not  beg  any  other  boon. 

9*  When  that  most  exalted  of  the  twice- 
born  ones  did  not  ask  for  any  other  boon, 
the  son  ot  R  idha  then  addressed  him 
again  with  a  smile, 

10.  •'O  Brahmana,  by  virtue  of  my  coat- 
of-mail,  which  1  have  been  born  wiiii  and 
of  the  two  ear-rings  which  have  sprung 
from  amrita,  i  am  indestructible  by  (ail) 
the  worlds.  I  will  not,  theretore,  part  witli 
them. 

11.  O  most  exalted  of  the  Brahmanas, 
may  you  be  in  peace.  Accept  from 
me  the  exten:>ive  and  peaceful  empire  of  the 
World  with  its  thorns  (enemies)  weeded  out. 

12.  Divested  of  my  car-rings  and  the 
armour  with  which  I  was  born,  O  best  of 
the  Brahmanas,  I  shall  be  liable  to  be  killed 
by  my  enemies. 

Vaishampayana  said  :— 

^3-  When  the  exalted  chastiserof  the 
JAsura)  Paka  did  not  ask  for  any  other 
o^on,  then  Kama  smilingly  said  to  him 
^^mn  these  words. 

>4<  "  O  lord,  O  god  of  gods,  I  knew  before 
^nat  you  (would  come).  U  Sakra,  it  is  not 
P^*"    for  me   to  bestow  on    you  a    boon 

56 


15.  (Because)  you  are  the  very  tord  of 
the  celestials.  It  is  for  you  to  confer  boons 
on  me  as  you  are  the  creator  and  lord  of  al' 
other  creators. 

'  16.  If,  O  god,  I  give  you  my  ear- 1. r»-' 
and  armour,  I  shall  be  liable  to  ^  -  k\.i  I 
and  you,  too  will  be  an  object  of  riJici.  j. 

17.  T!>erefore,  O  Sakra,  take  i::v  t\->r- 
rings  and  excellent  armour  in  CAchs./.i  .or 
boons  to  be  conferred  on  me  by  you),  iilu '  I 
Willi  in  no  way,  give  (them  to  you). 

Sakra  said :— 

18.  Before  I  came  to  you,  Rivi  (the 
sun)  was  aware  of  my  intentions.  There  is 
no  doubt  that  he  has  told  you  all. 

19.  O  son,  O  Kama,  let  it  be  what  yoii 
desire.  With  the  exception  of  my  Bajra 
(thunderbolt)  tell  me  what  you  desire. 

Vaishampayana  said:— 

20.  Thereupon,  Karna  gladly  approach- 
ed Vasava.  And  desirous  of  obtaming  an 
infalliable  dart,  he,  with  his  purpoies 
(nearly)  gratified  spoke. 

Kama  said  :— 

21.  In  exchange  for  my  armour  and  ear- 
rings, O  Vasava,  bestow  on  mc  an  iafalli- 
ble  dart,  destructive  of  hostile  forces  when 
drawn  up  In  battle-array. 

22.  Thereupon,  O  lord  of  the  earth, 
Vasava  reflecting  a  moment  within  his  mind 
for  the  dart,  spoke  to  Karna  these  words. 

23.  Bestow  on  me  your  ear-rings  and 
the  armour  bom  with  your  b.rfy  and  (then) 
O  Karna,  take  the  dart  under  the  (lollowiug) 
condition. 

24.  This  infallible  dart,  when'I  am  en- 
gaged in  slaughtering  the  D.iyus,  hurled 
by  my  hand  kills  hundreds  of  enemies  and 
then  returns  to  my  hand. 

25.  But,  O  chviriotecr's  son,  hurled  by 
your  hand,  it  shall  kill  one  powerful  ene  xiy 
{oi  yours),  roaring  and  hot  as  lire,  and  siiail 
then  return  to  me. 

Sama  said  x— 

26.  1  am  desirous  of  killing  in  mighty 
incounter  (onl^)  one  enemy,  roaring  and 
furious,  who  mny  strike   terror  into  me. 

Indra  said:— 

27.  You  will  kill  one  powerful  and 
roaring  enemy  in  battle.  But  he  whom 
you  seek  (to  kill)  is  protected  by  a  high- 
soulcd  being. 

28.  He  b  protected  by  Krishna  who  is 
styled  by  those  learned  in  ilie  Veda-j,  tiie 
unvanquished  Boar,  and  the  inconceivable 
Narayana. 


44« 


MAHABIIARA-M. 


29.  NoCwithstandtng  it  is  so,  O  adorable 
one,  eive  me  an  infalimle  dart,  destructive 
of  a  heroic  person,  wherewith  1  can  kill  a 
mighty  0oe). 

30.  Cuttinfi^  the  ear-rings  and  the  mail 
from  my  bocfy,  I  will  give  them  to  you. 
But  let  not  my  limbs,  tiius  wounded,  look 
ugly. 

31.  O  kama,  since  you  are  desirous  of 
nlMerving  the  truth,  you  will  not  look  ugly 
oof  will  were  be  any  scars  on  your  body, 

3a«  O  best  of  speakers,  O  Kama,  you 
will  be  again  endued  with  the  complexion 
and  energy  of  your  father. 

33.  If  you  hurl  this  infallible  dart 
maddened  with  rage  when  your  life  is  not 
in  danger,  and  when  you  have  other 
weapons  with  you,  then  it  shall  fall  upon 
ydursdi. 

34.  I  tell  you  truly,  O  Sakra,  that  accord- 
ing to  your  directions  I  will  hurl  this  Vasavi 
weapon  only  when  my  life  is  in  great  jeo- 
pardy. 

Tftifkampayana  lAld  :— 

35.  Then,  O  lord  of  the  earth,  a^epting 
that  blazing  dart,  Kama  began  to  cuk  o9 
his  body  with  sharp  weapons'. 

3^.  The  fpds,  die  mortals,  and  the 
pana^vas,  seem^  Kama  cut  ^ff  his  own  body, 
began  to  roar  like  lions,  because  no  signs  of 
contortions  were  vbible  on  his  face. 

37.  Seeing  that  hero  among  men, 
Kama,  smile  again  and  again  even  while 
cutting  off  his  body,  the  celestial  drums 
began  to  sound  and  celestial  flowers  were 
showered  (upon  his  head). 

38.  Then  Kama  cutting  off  his  excellent 
mail  from  his  body,  when  it  was  still  wet, 
gave  it  to  Vasava.  And  he  also  cut  off  his 
ear-rins^  from  his  ear  and  give  them  to 
him.  Ft  is  on  this  account  that  he  was 
styled  Kama. 

39.  Thus  deceivinif  Kama  but  making 
him  famous  in  the  world,  Sakra  smilingly 
considered  that  he  had  accomplished  the 
purpose  of  the  Pandavas.  He  then  soared 
to  the  heavens. 

40.  Hearing  that  Kama  was  thus  de- 
ceived, all  the  sons  of  Dhritarastra  were  de- 
]e<^ted  and  became  (as  dispirited)  as  if  their 
pride  was  wounded.  The  Parthas,  (on  the 
other  hand)  hearing  that  the  son  of  Suta  was 
reduced  to  such  a  state  rejoiced  (greatly). 


Jtaca^tya  uid  t— 

41.  Where  did  the  heroic  Pandavas  dwell 
(at  that  time)  and  from  whom  did  the| 
receive  this  joyful  news  and  what  did  tbev 
do  after  the  twetvejyears  of  their  exHe  7  0 
adorable  one,   relate  all  thb  to  me. 

Vaifhamptyana  said  ^-- 

42.  Those  heroic  men  having  rescoed 
Krishna,  chastised  the  chief  of  the  Sindhos, 
heard  from  Markandeya  the  okl  stones 
about  the  celestials  and  the  Rishis.  aiMl 
passed  the  entire  period  of  their  painful 
forest  life,  returned  from  their  hermitage  in 
Kamyaka  to  the  sacred  Daytavana  together 
with  the  BrahmanAs,  their  cars,  followers, 
charioteers,  the  citizens  (who  had  foQoved 
them  to  the  forest),  and  their  cows. 

77tus  €nds  the  three  hundred  and  ninth 
chapter^  the  bestowal  of  his  mail  ewi 
ear-rtv/^  by  Kama  (onlndra)  in  the  Kum' 
data  Harana  of  the  Vana  Parva, 


CHAPTER    CCCX. 
ARANEYA  PARVA. 

I.  Krishna  being  thus  abducted  the 
Pandavas  experienced  very  great  sorrow. 
What  did  they  next  do  after  having  rescued 
her?  ^ 

VaiahAflopayaiia  said  x— 

3 — 3.  Having  feh  great  distress  for  lhc 
abduction  of  Krishna,  the  undeterioralin^ 
king  Yudhisthira  together  with  his  t>n3thers 
leaving  Kamayaka  returned  to  the  chamrin)? 
and  ddightf ul  Dwaitavanat  full  of  fmics  and 
roots  of  delicious  taste  and  abounding  ia 
various  picturesque  trees. 

4.  And  all  the  Pandavas  together  witli 
their  wife  Krishna  began  to  dwell  there 
cbservant  of  vows,  living  00  fruits»  and 
partaking  of  frugal  fares. 

5 — 6.  And  while  king  Yudhisthira,  the 
son  of  Kunti,  Bhimasena,  Arjuna  and  the 
other  two  Pandavas,  the  sons  of  Madri,  were 
dwelling  in  Dwaitavana,  those  poverfol 
and  virtuous  observers  of  vows,  those  tor- 
mentors of  foes,  experienced,  for  the  sale 
of  a  Brahmana  a  great  trouble  which 
resulted  in  their  (ultimate)  happiness. 

7.  I  will  -now  tell  you  of  the  trouhle 
which  those  most  exalted  of  the  Kunis 
went  throuj^h  and  which  led  to  their  ulti* 
mate  happiness.     Listen  to  it. 

8*  Once»  the  two  sticks  lor  making  fire 
together  wicVi  a  churning  rod  ot  an  asocdC 


YAfIA   fAllVA. 


443 


HrahntAnd  Stuck  fast  to  the  horns  of  a  deer 
it  was  butting  8t>out. 


9.  And  O  monarch  I  takincf  those 
(articles)  away  that  great  deer  of  excee- 
ding fleetness,  with  great  leaps  very  soon 
distanced  itself  (a  great  way)  from  the 
hermltrige. 

10.  O  best  of  the  Kurus,  beholding 
those  (articles)  carried  away,  that  Brahmana 
desirous  of  preserving  his  Agnihotra  speedi- 
ly caine  there, 

ti.  Where  Ajatasatru  together  with  his 
brothers  was  seated  in  the  forest.  And  the 
Brahmana  quickly  approaching  spoke  (thus) 
sorrowfully. 

12.  "My  fire-sticks  together  with  the 
churning  rod  placed  against  a  large  tret 
were  stuck  to  the  horns  of  a  deer  as  it  was 
butting  about. 

13.  And,  O  king,  that  great  deer  endued 
with  great  speed,  soon  distanced  itself  (a 
great  way)  from  the  hermitage  with  long 
leaps. 

14.  And  following  the  foot-prints  of  that 
great  deer,  O  king,  O  Faiidavas,  bring 
those  (articles)  to  me  so  that  my  Agnihotra 
may  not  t>e  stopped" 

15.  Hiring  the  words  of  the  Brahmciria, 
Yudusthira,  the  son  of  Kunti,  k>ecame  very 
sorry  and  taking  his  bow  sallied  out  to- 
gether with  his  brothers. 

16.  Taking  great  care  for  the  sake  of 
the  Brahmana,  all  those  formost  of  men, 
taking  up  their  bows  and  doning  their 
corslets  speedily  went  out  in  pursuit  of  tlie 
deer. 

17.  Beholding  that  deer  at  a  short  dis- 
tance, those  mighty  car- warriors  the  Pan- 
davas  hurled  barbed  darts,  javelins  and 
arrows  (at  it)  but  they  could  not  pierce  it. 

18.  When  they  were  thus  exerting 
(their  utmost  to  slay  it)  that  great  deer  went 
out  of  sight.  That  deer  disappearing  (from 
sight)  those  high-souled  ones  became  fatigu- 
ed and  disappointed. 

19.  And  ^fHkted  with  hunger  and  thirst, 
the  Pandavas  coming  to  a  banian  tree  in 
that  forest  sat  down  in  its  cool  shade. 

20.  When  they  were  seated,  Nakula  with 
a  heavy  heart  and  through  impatiance  ad- 
dressed his  (eldest)  brother,  the  best  of  the 
sons  of  the  Kuru  race,  (thus) ; — 

21.  "In  our  race  virtue  has  never  been 
sacrificed  nor  there  has  been  any  loss  of 
wealth  through  idleness.  Again,  we  have 
never   refused   anything   to  any  creature. 


How  is  It,  then,    O  ltih|:,  that  this  disast^ 
has  befallen  us  ?" 

Thus  ends  the  three  Hundred  ahd  tenth 
chapter  the  serching  about  for  the  deer,  in 
the  Arakeyd  of  thi  Vdna  Parva. 


CHAPTER     CCCXI. 
(ARANEYA   PARW A)^ContiHued. 

Yudhisthira  sai^:— 

1.  There  is  no  limit  to  misfortunes,  and 
neither  their  effects  nor  their  causes  can  be 
ascertained.  It  is  Dharma  who  distributes 
the  fruits  of  both  virtue  and  sin. 

Bhima  said:— 

2.  We  have  met  with  this  disaster,  be- 
cause I  did  not  slay  Pratikami  when  he 
dragged  Krishna  into  the  assembly  hall  like 
a  slave. 

Aijnnasaid  :— 

3.  As  I  did  not  resent  those  very  sharp 
and  biting  words,  piercing  the  very  bones, 
uttered  by  the  son  o!  Suta,  so  we  have  met 
with  this  calamity* 

Sahadeva  said  :— 

4.  This  calami^,  O  Bharata,  has  ovcr- 
Ukenus  because  I  did  not  kill  Sakunt 
whert  he  defeated  you  at  the  game  of  dice. 

Vaishampayaha  gaid  .*— 

5.  Then,  kine  Yudhisthira  said  to 
Nakula  -'O  son  ofMadri,  climbing  this  tree 
look  around  the  ten  points. 

6.  O  affectionate  one,  as  these  your 
brothers  are  fatigued  and  thirsty,  so  see^ 
whether  any  water  or  trees  growing  by 
water- side,  are  near." 

7.  Nakula  too  saying  "be  it  so"  soon  as- 
cended a  tree.  And  casting  his  looks 
around  said  to  his  eldest  brother  thus  :^ 

8.  '^O  king,  I  see  numerous  trees  growing 
near  water  and  also  hear  the  cries  of  the 
Sarasas.  Therefore,  surely  water  must  be 
somewhere  here." 

9.  Thereupon,  Yudhisthira,  the  son  of 
Kunti,  firm  in  truth,  said  "O  beautiful  one, 
do  go  (there),  and  soon  bring  water  in 
the  quivers." 

10.  Saying  "be  it  so"  Nakula,  at  the 
command  of  his  eldest  brother,  quickly  pro- 
ceeded towards  the  spot  where  the  water 
was  and  soon  reached  it. 

11.  Arid  seeing  the  transparent  water 
surrounded  by  cranes,  as  he  was  desirous  of 


I    1    I 


MAHABHARATA. 


I 


drinking  of    it,  he    heard  these   words  from  | 
the  firmanient. 

The  Yaksha  said  :— 

12.  O  child,  do  not  venture  to  do  this. 
I  have  got  possession  of  it  beForCi  O  son 
of  Madri,  first  answer  my  questions  and  then 
drink  of  it  and  carry  it  away. 

13.  Nakula,  (however),  who  was  very 
thirsty,  disregarding  these  words,  drank  the 
cool  water.  But  as  (soon)  as  he  drank  it  he 
fell  dead. 

14.  Seeing  Nakula's  delay,  Yudhisthira, 
the  son  of  Kunti,  Said  to  his  heroic  bro- 
tiicr  Shahadeva,  the  tormentor  of  his  foes, 

25.  *'0  Shahadeva,  our  brother  (Nakula) 
who  was  born  (just)  before  you,  has  been 
long  out.  Go  and  bring  him  and  also 
ivater. 

16.  Saying  "be  it  so,"  Shahadeva  pro- 
ceeded towards  that  direction,  and  he  then 
beheld  his  brother  Nakula  lying  dead  on 
the  ground. 

17.  Sorely  afflicted  at  the  death  of  his 
brother  and  oppressed  with  thirst,  as  he 
made  for  the  water  he  heard  these  words. 

18.  "  O  child,  do  not  venture  this.  It 
has-been  before  obtained  possession  by  me. 
First  answer  my  questions,  and  then  drink 
water  and  carry  it  away." 

19.  Shahadeva,  as  he  was  thirsty,  des- 
pising those  words  drank  the  coo!  water  and 
as  he  drank  he  fell  dead*  ' 

• 

20.  Then  Yudhisthira,  the  son  of  Kunti, 
said  to  Vijaya  (Arjuna)  *'0  Vivatsu,  O 
tormentor  of  foes,  your  brothers  (Naku|a 
and  shahadeva)  have  been    long  ont. 

21.  May  vou  be  in  peace.  Go  and  bring 
them  and  also  water.  O  affectionate  one, 
you  are  the  refuge  of  all  of  us  when  in  dis- 
tress." 

22.  Thus  spoken  to,  the  intellectual 
Gudakesha  taking  up  his  bow  together  with 
nrrows  and  his  nakea  sword  soon  proceeded 
towards  that  lake. 

23.  (Having  arrived  at  that  lake), 
Shetavahana  beheld  his  two  brothers,  tlmse 
most  valiant  of  men,  who  came  to  fetch 
water,  lying  dead. 

24.  And  that  lion  amongst  men,  behold- 
ing ihem  as  if  buried  in  slumber,  became 
vpry  afflicted.  And  then  the  son  of  Kunti 
upraising  his  bow  looked  around  that  forest. 

?5.  But  he  beheld  no  creature  in  tliat 
great  forest.  And  oppressed  with  fatigue, 
Savyasachi  made  for  the  water. 

26.  And  as  he  nished  (towards  the  water) 
be  heard  ihe&e  words   from  the    firmament 


"Why  are  you  coming  towards  the  watef 
You  will  not  be  able^to  drink  of  ii  fordbtj. 

27.  O  son  of  Kunti,  O  Bharata,  if  yoa 
can  answer  the  questions  put  by  me,  then 
you  may  drink  of  the  water  and  take  it 
away." 

28.  Thus  forbidden,  Partha  sakl  "come 
to  my  presence  and  then  prevent  me.  You 
will  not  speak  again  in  thb  9tratn  when  I 
will  rive  you  with  darts." 

29.  Saying  this,  Partha  di«;playing  his 
skill  in  hitting  at  an  invisible  object  by  sottnd 
aJone,  entirely  covered  all  tlie  sides  by  dis- 
charges of  arrows  inspired  with  the  mantras. 

30.  O  best  of  the  Bharatas,  oppressed 
with  thirst,  he  b^an  to  hurl  barbed  darts, 
javelins,  Narachas  and  numerous  infallibk 
arrows. 

31.  And  he  discharged  at  the  firmament 
innumerable   darts. 

The  TaksliA  said  .-— 

Partha,  your  exertions  are  to  no  purpMe. 
(First)  answer  my  questions  and  then  drink 

32.  If  however  you  drink  before  answer- 
ing my  questions,  you  will  die  as  soon  as 
you  will  drink.  ;Thus  abdressed,  the  son  of 
Pritha,  Dhananjaya  who  could  draw  hb 
bow  by  his  left  hand, 

.  33.  Disregarding  those  \^ordSt  as  he 
drank,  fell  dead.  Then,  Yudhisthira,  the 
son  of  Kunti    spoke  toBhimsena. 

34.  "O  tormentor  of  foes,  O  Bhimasena 
Nakula,  Shahadeva,  and  Vivatsu  have  been 
long  out  to  fetch  water  and  they  have  not 
come  as  yet. 

35.  You  are  to  bring  them  as  well  as 
water.  May  you  be  blessed."  Saying  'be 
it  so"  Bhimasena  proceeded  towards  tia: 
place, 

36.  Where  his  brothers,  those  roost 
valiant  of  men,  lay  dead.  Afflicted  at  see- 
ing them   (dead)  and  oppressed  with  thirst, 

37.  That  mighty -armed  one  considered 
(within  himself).  ''This  act  must  have  been 
done  by  some  Vaksha  Or  Rakshasa."  And 
he  thought  (further)  **1  will  have  surely  10 
fight  to-day, 

38.  Let  me  therefore,  (first)  drink  water." 
Then,  Vrikodara,  the  son  of  Pritha  and  the 
t>est  of  the  Bharatas,  desirous  of  drinkin^i 
rushed  towards  the  water. 

TliaTaksliA  i«id:-r 

39.  O  child,  do  not  attempt  it.  It  has 
already  been  in  my  possession,  (first)  ans- 
wer my  questions  and  then  drink  water  a»l 
carry  it  away  (for  your  brother), 

40.  Thus  addressed  by  that  Yaksbaof 
unrivalled  energy,    soon  as    filuma  without 


VANA    PARVA. 


445 


answering  hts  questions,  drank   o£  it,  he  fell 
down  dead. 

41.  Then  that  best  of  men,  the  royal  son 
of  Kunti  of  mighty  arms,  whose  heart  was 
burning  in  grief,  after  much  deliberation 
rose  up, 

42.  And  entered  that  mighty  forest 
-where  no  sound  of  human  voioe  could  be 
heard.  It  was  inhabited  by  ruruSt  boars, 
and  birds, 

43.  Adorned  with  trees  of  blue  and  bright 
colours,  and  ringing  with  the  hum  of  bees 
and  warbling  of  birds.  And  that  highly 
renowned 

44.  And  illustrious  one,  entering  into 
the  forest  saw  that  lake  beautified  with  gold- 
coloured  filaments,  looking  as  if  it  had  been 
made  by  the  Architect  of  the  universe, 

45.  Adorned  with  rows  of  lotuses,  Sindhu- 
vara  flowers  together  with  cane  trees,  and 
covered  all  over  with  Ketakas,  Karaviras 
and  Pippalas.  Oppressed  with  fatigue,  he 
approached  that  lake  and  was  wonder- 
struck  at  what  he  saw. 

Thus  ends  the  three  hundred  and  eleventh 
Chapter,  the  death  of  Nakula  and  others  in 
the  Araneym^tht  Vana  Parva, 


CHAPTER     CCCXII. 
(ARANEYA   V\RXA)'^C0ntinued. 

VaialiAmpaTaiia  lald:— 

1.  He  (Yudhistkira)  then  beheld  his 
brothers,  glorious  as  Sakra  himself,  lying 
dead  like  the  Lokapalas  dropoed  clown 
from  their  regions  at  the  end  of  a  Vuga. 

2.  Seeing  Arjuna  dead  with  his  bow  and 
arrow  lying  scattered,  and  also  Bhimasena 
and  the  twins  lying  motionless  with  life 
extinct, 

3.  Yudhisthira  breathing  out  a  long  and 
hot  sigh  was  bathed  in  tears  caused  by 
grief.  Afflcted  with  anxiety  at  beholding 
ail  his  brothers  lying  dead, 

4.  The  mjghty-armed  son  of  Dharma 
gave  bent  to  a  great  profusion  of  grief 
Ihus  : — •'  O  mighty -armed  Vrlkodara,  you 
swore, 

5.  *I  will  break  the  thighs  of  Duryo- 
dliana  with  mace  in  battle.'  O  Bhima, 
since  you  are  dead  all  that  has  become 
to  no  purpose  to  me. 

6.  O  high-minded  and  mighty-armed 
enhancer  of  the  glory  of  the  Kurus,  human 
promises  may  not  be  fulfilled  ; 

7.  But  how  is  it  that  celestial  words  with 
regard    to   you   have    proved  untrue?    O 


Dhananjaya,  when  you  were  born,  the  vary 
gods  themselves  said 

8.  **0  Kanti,  thi^son  of  yours  shall  in 
no  way  be  inferior  to  the  tnousand-eyed 
deity."  And  in  the  northern  Faripatra 
mountain  all  the  beings  sang, 

9.  **|Thc  prosperity  these  have  been 
deprived  of,  by  enemies,  shall  surely  be  re- 
covered by  this  one.  There  shall  be  no 
vanquisher  of  him  in  battle  and  there  shall 
be  none  whom  he  will  not  be  able  to 
conquer." 

10.  How  is  it,  then,  that  this  highly 
powerful  Jishnu  has  been  subject  to  death  7 
Why  does  that  Dhananjaya  lie  dead^on  the 
ground  destroying  all  my  hopes, 

II — 12.  Depending  on  whom  we  have 
gone  through  all  these  miseries?  Why 
have  these  two  highly  powerful  and  heroic 
sons  of  Kunti,  Bhimasena  and  Dhananjaya, 
furious  in  battle,  who  always  destroyed- 
their  enemies  and  whom  no  weapons  could 
resist,  been  subjugated  by  the  enemy  ? 

13.  Surely  this  vile  heart  of  me  is  made 
of  the  essence  of  marble,  since  seeing  these 
twins  lying  dead  to-day  it  is  not  riven. 

14.  Why  do  you,  O  most  exalted  of  men, 
versed  in  the  Sastras,  acquainted  with  the 
rules  of  proper  time  and  place,  performers^ 
of  religious  rites,  lie  dead  without  perform- 
ing acts  worthy  of  you  ? 

15.  O  unvanquished  ones,  with  your 
bodies  un wounded  and  bows  untouched, 
why  do  you  lie  insensible  embracing  the 
earth"  ? 

16.  And  that  large  hearted  one,  behold- 
ing his  brothers  sweetly  asleep  as  (they  slept 
peaceftilly)  on  the  pleteaus  of  mountains 
perspired  profusely,  became  sorely  afiicted, 
and  was  reduced  to  a  piteous  plight. 

17.  That  virtuous  souled  lord  of  men, 
saying  "it  is  so^**  and  drowned  in  the  sea  of 
sorrow,  and  with  an  agitated  heart,  began  to 
think  of  the  cause  of  his  brothers'  death. 

18.  And  though  that  high-minded  one 
of  mighty  arms,acquianled  with  the  divisions 
of  time  and  place,  pondered  much,  he  could 
not  settle  what  he  should  do. 

19.  Thus  lamenting  profusely,  the 
virtuous  minded  son  of  Tapa  or  l5harma, 
Yudhisthira,  pacified  his  soul, 

20.  And  began,  by  the  exercise  of  his 
intelligence,  to  ponder  thus  : — "  by  whom 
these  warriors  have  been  slain  ? 

21.  There  are  no  strokes  of  weapons  on 
their  bodies  nor  are  there  any  foot  prints  of 
any  body.  I  consider  he  is  a  mighty  being 
who  has  slain  my  brothers. 


446 


MAimBVIHRATA. 


t»-«»tft.  yinU  reflect  on  tliis  with  concen- 
tration Of  I  witt  try  to  know  of  it  after  drink^ 
ing  water-  Perhaps  J  the  crooked -minded 
t>uryodhana  with  whom  good  and  evil  are 
alike  has  got  it  (the  Unk)  destructive  of  life» 
made  by  the  king  of  Gandhara. 

34*  What  cool-headed  person  can  trust 
that  wicked  minded  man  ever  bent  on  evil 
deeds  ?  Or  perhaps  that  wicked  souled  one 
has  caused  it  to  be  made  by  some  secret 
messengers  of  hb." 

26.  Thus  that  highly  intellectual  one  gave 
way  to  many  thoughts.  But  he  could,  in  no 
way,  persuade  himself  that  the  water  was 
prisoned, 

26.  For,  though  dead,  their  features  had 
undergone  no  change.  And  he  thought 
*'  the  colour  on  the  face  of  my  brothers  is 
still  lively; 

37,  Each  of  these  foremost  of  men  is 
possessed  of  the  force  of  a  water  fall.  Who 
c4se,  therefore,  can  vanquish  them  except 
that  b6ing  who  carries  away  every  thing  in 
proper  time." 

28.  Thinlcing  it  to  be  certain,  he  plunged 
into  that  water.  And  as  he  got  into  it 
he  heard  these  words  from  the  hrmament. 

The  Tiltslia  fiftid  i— 

29.  I  am  a  crane  living  on  moss  and 
and  fish.  Your  younger  brothers  have 
been,  by  me, .  brought  under  the  control  of 
death.  If,  O  king's  son,  you  do  no^  answer 
the  questions  put  by  me,  you  shall  be  the 
fifth  victim. 

30.  O  child,  do  not  attempt  this.  It  has 
been  possessed  by  me  before.  First ! 
answer  my  questions  and  then  drink  water 
knd  take  it  away. 

Yttdhistliira  said  ;— 

.  jr.^  Are  you  the  foremost  of  the  Rudras, 
or  the  Va^s  or  the  Marutas  ?  I  ask  you 
what  gx>d  you  are.  It  is  not  possible  for  a 
bird  to  have  done  this. 

32.  Who  has  felled  these  four  mountains 
of  great  energy  viz  Himavat,  Paripatra, 
Vyndya  and  Malaya  ? 

33.  O  strongest  of  those  endued  with 
strength^  you  have  (indeed)  achieved  a  very 
great  featm  as  much  as  neither  the  celestials, 
nor  the  Gandharvas  nor  the  Asuras,  nor  the 
Kakshasas 

34.  Could  sUnd  them  in  mighty  conflkt. 
(Therefore)  what  you  have  done  is  highly 
marvellous.  Neither  am  1  aware  of  what 
is  your  business  nor  do  1  know  of  your 
Intentions. 

35.  I  am  very  curious  (to  learn  all  this) 
and  am  terrified  also.  For  which  my  heart 
is  troubled  and  my  head  is  racked« 


36.  Therefbre,  O  fidorablfe  one,  I  aili 
you  who  you  are  that  are  staying  here. 

AieTalulia  aaid:^ 

I  am  a  Yaksha  and  not  an  aquatic  bird* 

All  hail  to  you. 

37.  It  is  I  who  have  slain  your  greatly 
energetic  brotliers. 

Vaisliaxhpayana  laid^- 

Thereupon,  hearing  those  inauspicious 
words  couched  in  harsh  letters, 

38-^39.  Which  the  Yaksha  was  speakii^, 
he  (Yudhisthira),  O  king,  approaching  htm 
stood  there.  And  that  best  of  the  Bharatas 
saw  that  huge-bodied  Yaksha  endued  with 
unnatural  eyes,  tail  OS  a  palm  tree,  blazing 
like  the  sun  or  the  fire,  irresistible,  huge  as 
a  rock,  staying  on  a  tree, 

40.  And  uttering  deep  loud  roars  tike  the 
rumbling  of  the  clouds. 

The  Tflkksha  said  :— 

These  brothers  of  you,  O  king,  though 
again  and  again  forbidden  by  me, 

41.  Wanted  to  Uke  away  water  by  force. 
I  have  therefore  killed  them.  He  that  has 
a  love  for  his  life  ought  not,  O  king^,  to  drink 
this  water. 

42.  O  Partha,  do  not  attempt  it.  This 
(pond)  has  been  taken  possession  of  by  me 
before.*  O  son  of  Kunti,  answering  my 
questions,  you  may  drink  and  take  away 
water. 

TndUstUra  said  :— 

43.  O  Yaksha,  X  do  not  want  what  you 
have  already  taken  possession  oL  Virtuous 
persons  never  like, 

44.  That  one  should  extol  his  own  self,  0 
most  exalted  of  creatures.  I  shall  answer 
your  questions  according  to  my  knowledge. 
Ask  me. 

The  Yaksha  said  :— 

45.  What  is  that  which  makes  Adityt 
(the  sun)  rise  1  Who  remain  near  him  ? 
Who  does  make  him  set  7  (And)  in  what  is 
he  established  ? 

Tudhisthira  said  :— 

46.  It  is  Brahma  that  m^es  the  SUO 
rise.  The  celestials  remain  near  him. 
Dharma  makes  him  set.  And  he  Is  esub* 
lished  m  truth. 

The  Yaksha  said  :— 

47.  What  makes  one  Sratrya  (learned)  t 
By  what  does  one  attain  to  what  ^is  venj 
exalted  ?  What  makes  one  have  a  second  t 
And,  by  what,  O  king,  one  becomes  wise  ? 


VANA    PARVA. 


447 


Tudhiatliira  said  :— 

48.  By  the  Sruti  (i.  e.  the  study  of  the 
the  Vedas)  one  becomes  learned.  By  as- 
ceticism one  attains  to  what  is  very  exalted. 
Intelligence  makes  one  have  a  second. 
Ministration  to  the  old  makes  one  wise. 

The  Yaksha  said  :— 

49.  What  IS  the  divine  attribute  of  the 
Brahmanas?  What  virtuous  practices  of 
theirs  resemble  those  of  the  pious  ?  What 
is  tkeir  human  attribute?  And  what  (prac- 
tices) of  theirs  resemble  those  of  the  im- 
pious? 

Tiidlu9tlura  said  :— 

50.  The  study  of  the  Vedas  is  their 
divine  attribute.  Their  asceticism  is 
hkt  the  virtuous  practices  of  the  pious. 
Death  is  their  human  attribute.  And 
slander  (by  them)  is  like  the  behaviour  of 
the  ioipious. 

The  Taksha  said  :— 

51.  What  is  the  divine  quality  of  the 
Kshatry;«9  ?  What  practice  of  theirs  re- 
sembles the  behaviour  of  the  pious  ?  What 
is  tlieir  human  attribute?  And  what  (prac- 
tice) on  their  part  resembles  that  of  the 
impious  ? 

Yudhisthira  said  :— 

52.  Ft  is  the  arrows  and  weapons  that 
constitute  their  divinity.  Sacrifices  (on 
their  part)  resemble  the  virtuous  practices 
of  the  pious.  Fear  is  their  human  attribute. 
And  their  abandon ingr  (the  distraced)  is  like 
the  practice  of  the  impious. 

The  Taskha  said  :— 

53.  What  IS  that  one  (thinoj  which  is  the 
sacrificial  Soma?  What  is  that  which 
constitutes  the  sacrificial  Yaju?  What  is 
that  which  sacrifice  can  not  do  without  ? 

Yudhisthira  said  :— 

54.  Life  is  the  sacrificial  Soma;  mind  is 
the  sacrificial  Yaju  ;  it  is  Rich  wliich  accom- 
panies sacrifice  and  without  which  sacrifice 
can  not  do. 

The  Yaksha  said  :— 

55.  What  thing  is  the  best  with  regard 
to  the  cultivators?  What  is  of  the  greatest 
value  to  those  that  seek  prosperity?  And 
what  is  of  the  highest  value  to  those  that 
bring  forth  ? 

Yudhisthira  said  :— 

56.  Rain  Is  the  best  thing  to  the  culti- 
vators ;  seed  is  of  the  p-eat  value  to  the 
sowers  j  cow  is  the  best  thing  to  those  that 


seek  prosperity,  and  son  is  of  the  greatest 
value  to  those  that  bring  forth. 

The  Yaksha  said  :- 

57.  Is  there  any  per^pn,  endowed  with 
mtclhgence,  worshipped  by  the  world,  res- 
pected by  all  the  creatures,  who.  though 
enjoying  the  objectt  of  senses  ^n^  breathing. 
IS  not  alive  ? 

Yudhisthira  said  :— 

58.  That  person,  who  does  not  satisfy  the 
gods,  the  guests,  the  servanU,  the  Piiris  and 
his  own  self,  though  breathing,  i^  not  aliv^. 

Bie  Yaksha  said  :— 

59-  What  thing  is  weightier  than  th^ 
earth  ?  What  is  it  that  is  higher  than  the 
^ky  ?  What  is  fleets  thaa  the  wind?  Aa^d 
what  IS  roprc  numerous,  than  the  gr^ss  ? 

Yudhisthira  said  :— 

60.  The  mother  is  weightier  thap  th^ 
earth  ;  the  father  is  higher  than  the  sky  ;  the 
mind  is  fleeter  thaij  the  wind;  anclthje 
thoughts  are  wore  numerous  tl>an  Uie 
grass. 

The  Yaksha  said  :— 

61.  What  is  that  which  does  not  close 
the  eyes  while  sleeping  ?  What  is  it  th^ 
has  no  heart  ?  And  what  is  it  that  swells 
with  Its  o\yn  force  ? 

Yudhisthira  replied  :— 

63.  Fishes  do  1101  close  their  eyes  while 
sleeping.  Eggs  da  not  mov^  attfr  birth. 
A  stone  has  no  heart.  And  a  stream  swells 
with  its  own  force. 

The  Yaksha  asked  :— 

63.  Who  is  the  friend  of  an  exile  ?  Who 
IS  the  friend  of  a  householder  ?  Who  is  the 
friend  of  a  sick  per$on  and  who  of  a  dyin^ 

one  ?  -f    m 

Yudhisthira  replied  :— 

64.  The  friend  of  an  exile  is  his  compa- 
nion; that  of  a  houseliolder  is  |his  wife; 
that  of  a  sick  person  is  his  physician  and 
that  of  a  dying  one  is  charity. 

The  Yaksha  said  :— 

65.  Who  is  the  guest  of  all  the  crea- 
tures ?  What  is  the  eternal  religion  ?  O 
king  of  kings,  what  is  Amrita  ?  And  what 
is  this  entire  universe  ? 

Yudhisthira  replied  :— 

66.  Agni  is  the  guest  of  all  creatures; 
the  milk  of  the  cows  is  Amriu;  Homa 
with  Amrita  is  the  eternal  religion  ;  and  air 
IS  this  entire  universe.  * 


448 


MAHABHARATA. 


The  Yaksha  said  :— 

67.  What  is  it  that  wanders  alone? 
What  b  it  that  is  born  again  after  its  birth  7 
What  is  the  antidote  to  cold  ?  And  what 
is  tiie  largest   field  7 

Yndhisthira  said  :— 

68.  It  is  the  sun  that  Wanders  alone. 
The  moon  is  reborn  (after  her  birth).  Agni 
(fire)  is  the  antedote  to  cold  and  the  earth 
is  the  largest  field. 

The  Yaksha  asked  :— 

69.  What  is  the  crowning  refuge  of  reli- 
gion 7  What  of  renown  7  What  is  the 
highest  refuge  of  heaven  and  what  of 
happiness  7 


ndhisthira  replied  :— 

70.  'I'he  crowning  refuge  of  religion  is 
liberality,  that  of  renown  is  charity,  that  of 
heaven  is  truth  and  that  of  happiness  is 
good  conduct. 

The  Yaksha  asked  :-— 

71.  Wliat  is  the  soul  of  a  man  7  Who 
b  that  friend  given  to  him  by  Destiny  7 
What  is  his  chief  support^  and  what  is  his 
best  refuge  7 

Yndhisthira  replied  :— 

72.  The  soul  of  a  man  is  his  son.  The 
wife  is  his  friend  given  by  Destiny.  The 
clouds  are  his  principal  support  and 
charily  is  his  best  retuge.                   -^^ 

The  Yaksha  asked :— 

73.  What  is  the  best  of  all  praise- 
wormy  objects  7  Wliat  is  the  be^t  ot  all 
sorts  of  wealth?  Wliat  is  Uie  must 
important  ot  all  gains  '<f  And  wliat  is  the 
best  of  all  kinds  of  Happiness  7 

Yudhisthira  replied:— 

74.  SKiauliiedS  IS  the  best  of  all  praise 
worthy  objecis.  Iviiuwled^c  (ot  the  Veda:»; 
fs  Ute  LtesL  ot  all  ^bori:>  vi)  wealth.  Ot  all 
gains  health  is  tite  must  important  one. 
And  ot  ail  ^m)i  ts  oi^  ha^^uic^s  contenuncot 
is  the  best. 

The  Yaksha  said  :— 

75.  What  is  Uie  greatest  virtue  in  the 
world?  What  relig tun  always  bears  nuiLf  ? 
Wtiat  is  that  coiurolling  whicn  ^meii)  never 
experience  misery  7  With  whom  does 
IrienUship  never  break  7 

Tudhiflthira  said  :— 

,  76.  Absence  ot  cruelly  is  the  highest 
virtue.  The  religion  of  the  three  (.Vedas) 
always  bears  fruit.    The  mind|  if   subdued. 


does  not  lead  to  misery  and    friend^ip  wilii 
the  righteous  never  breaks. 

Tht  Talcslia  asked  :— 

77.  What  is  it,  the  renunciation  of  which 
makes  one  dear  7  What  is  that  which  if 
given  up,  does  not  lead  to  misery  ?  What 
is  that  renouncing  which  one  becomes 
wealthy  7  And  what  is  it  tlic  renunciation  of 
which  makes  one  liappy  ? 

TudMsthlra  replied  :— 

78.  It  is  the  sense  of  pride  which,  if 
given  up,  makes  one  dear.  Abandonment 
of  anger  never  leads  to  misery.  Desire,  if 
it  is  renounced,  makes  one  wealthy.  Aban* 
donment  of  avarice  makes  one  happy. 

The  7tUia  said  ^- 

79.  For  what  purpose  does  one  give 
away  to  the  Brahmanas  f  For  wfiat  to  the 
Natas  and  the  dancers  7  For  what,  to  the 
servants?  And  for  what  purpose  to  the 
kings  7 

TudUstliirasaid:— 

80.  It  is  for  religious  purposes  that  one 
gives  away  to  the  Brahmanas.  It  is  ior 
renown,  to  the  Natas  and  tlie  dancers.  It 
b  for  their  support,  to  the  servants.  And 
it  is  to  be  saved  from  fear,  to  the  kings. 

The  Ttfaha  said  :— 

81.  What  is  the  thin^  with  which  the 
world  is  enveloped  7  Is  it  for  what  that  a 
thing  cannot  discover  itself  7  For  what  are 
friends  forsaken  7  What  is  it  for  which  one 
can  not  go  to  heaven  7 

Tudhisthirt  replied  :— 

82.  The  world  !■»  enveloped  with  ^or> 
ance.  It  is  for  spiritual  darkness  that 
a  tliing^can  not  discover  itself.  It  is  through 
avarice  that  one  forsakes  his  friend.  And 
it  is  for  connection  witii  the  world  that  one 
can  not  go  to  heaven. 

The  Tahsha  ashed  :— 

83.  Why  is  a  person  regarded  as  dead  7 
Is  it  for  what  that  a  kingdom  becomes 
dead  7  And  tor  wliat  does  a  sacrifice  be- 
come dead  ? 

Tudhisthira  replied  :— 

84.  A  poor  person  (though  alive)  is  (con- 
sidered asj  dead.  A  kingdom  wiitiout  the 
king  becomes  dead.  A  bradlia  celebrated 
by  an  ignorant  priest  becomes  dead.  And 
a  sacrihce  in  which  nothing  is  given  away 
is  (as  good  as)  dead. 

The  Yaksha  said  :— 

85.  What  is  the  directbn  (tt  the  path 
one  should  follow)  7    What  is  spoken  of  ae 


VANA  PARVA 


water,  iwliat,  as  food  and  what,  as  l^»sonT 
Relate  what  is  the  ^proper ^  time  of  a  Sradha 
and  then  di  ink    nd  carry  away  water. 


YndhirtMra  said  :— 

86.  It  is  the  righteous  that  are  the 
direction  (ie  one  shovdd  follow  in  the  foots 
steps  of  the  virtuoos).  The  firmament  is 
spoken  of  as  water,  the  cow  as  food  and 
request  as  poison.  A  Brahmana  is  the 
proper)  time  for  a  Sradha  (ie  there  is  no 
special  time  for  a  Sradha.  It  may  be 
c:elebrated  whenever  an  able  priest  can  be 
secured).  O  Yaksha,  what  is  your  opinion  ? 

The  Yaksha  said  :— 

87.  What  has  been  spoken  of  as  the 
characteristic  of  asceticism  ?  What  of  self- 
control  ?  What  are  the  prominent  features 
of  forgiveness  and  what  of  shame  ? 

Yndhisthira  said  :— 

88.  (The  characteristic  oQ  asceticism  is 
staying  in  one's  own  religfion,  (that  of)  self- 
restramt  is  control  over  the  mind,  (that  of) 
fiorgiveness  b  the  endurance  of  enmity,  and 
(that  oQ  shame  is  refraining  from  all  vile 
acts. 

The  YaUha  asked  :— 

89.  O  kine,  what  is  spoken  of  as 
knowledge  7  What  is  said  to  be  tranquili- 
ty ?  What  is  spoken  of  as  the  greatest 
kindness  7  And  what  is  instanced  as  sim- 
plicity 7 

Tudhisthira  replied  :— 

90.  A  thorough  grasp  of  divinity  is 
true  knowledge.  Peacefulness  of  the  mind 
is  tranquility.  Kindness  consists  in  a 
desire  to  do  good  to  all.  And  equanamity 
of  the  mind  is  (true)  simplicity. 

The  Yaksha  asked  :— 

91.  What  is  the  invincible  enemy  of 
men  7  What  is  (their)  permanent  disease  7 
What  sort  of  men  is/egarded  as  honest7 
And  what  kind  of  men  is  spoken  of  as  dis- 
honest 7 

Yudhisthira  replied:— 

92.  Anger  is  the  most  invincible  enemy. 
Covetuousness  is  the  incurable  disease. 
He  who  is  friendly  to  all  creatures  is  honest. 
And  he  that  is  cruel  is  spoken  of  as  dis- 
honest. 

The  Yaksha  said  :^ 

93.  O  king,  what  is  it  that  i«  called  ignor- 
ance 7  What  is  spoken  of  as  pride  7  What 
is  understood  by  idleness'  7  And  what  is  it 
that  is  called  grief  7 

57 


Yudhisthira  replied  '— 

94.  Absence  of  religious  knowledge  is 
caJied  ignorance.  What  is  called  pride  is 
an  over  weening  opinion  of  one's  ownself. 
Inactivity  with  regard  to  religion  is  idleness. 
And  ignora'nce  is  grief. 

The  Yaksha  said  :-- 

95.  What  is  it  that  is  spoken  of  as 
steadiness  by  the  Rishis  7  What  is  it  that 
is  instanced  as  patience  7  What  is  said  to 
be  the  highest  ablution  7  And  what  is 
spoken  of  as  charity  7 

Yudhisthira  replied  :— 

96.  Steadiness  consists  in  remaining 
firmlv  in  one's  own  religion.  Control  over 
passions  is  called  patience.    True   ablution 

.'Consists  in    the    purification    of    the  mind. 
Preservation  of  all  creatures  is  true  charity. 

The  Yaksha  said  :— 

97.  What  Tperson  is  considered  as 
learned  7  Who  is  called  an  atheist  7  Who 
is  ignorant  7  What  is  it  that  is  spoken  of 
as  desire  and  what,  envy  7  ' 

Yudhisthira  said  :— 

08  He  that  is  versed  in  reli^on  is  con« 
sioered  as  learned.  He  that  is  ignorant  is 
called  an  atheist.  Desire  consists  in  a  long- 
ing for  the  wordly  objects.  And  what  is 
spoken  of  as  envy  is  grief  of  the  heart. 

The  Yaksha  said  :— 

^.  What  is  spoken  of  as  pride  7  What 
is  It  that  is  called  hyprocrisv  7  What  is  said 
to  be  the  grace  of  tne  gods  7  And  what  is 
called  wickedness  7 

Yudhisthira  said  :— 

100.  Pride  consists  in  stolid  ignorance. 
What  is  called  hypocrisy  is  the  setting  up 
(false  show)  of  the  t>anner  of  religion.  The 
fruit  of  charity  is  divine  gift.  And  wicked 
ness  consists  in  slandering  others. 

The  Qaksha  asked  :— 

loi.  Virtue,  profit  and  desire  clash 
against  one  another.  How  can,  (therefore) 
these  things  ever  opposed  to  one  another 
can  be  united  together  7 

Yudhisthira  replied  :— 

102.  When  virtue  and  a  wife  are  in 
harmony  with  each  other  (i.  e.  when  the 
celebration  of  Agnihotri  ritts  etc  is  not 
like  a  Brahmacharya  mode  of  life  opposed 
to  a  wife  and  when  a  wife  too  does  not 
prove  a  hinderance  to  religious  duties  by 
opposing  acts  of  charily  Arc),  then  these 
three  things  virtue,  profit  and  desire  .can 
exist  together. 


V 


450 


MAIIABIIARATA. 


The  Yaksha  asked  :— 

103.  b  best  of  the  Bharatas,  who  is 
doomed  to  eternal  damnat-ion  7  Speedily 
answer  this  question  asked  by  me. 

Yudhisthira  replied  :— 

104.  He  that  himself  having  summoned 
a  poor  Brahmana  asking  (for  alms),  says 
that  he  has  nothing,  is  doomed  to  eternal 
hell. 

105.  He,  (also),  who  imputes  falsehood 
to  tl»e  Vedas,  the  religious  books,  the 
twice-born  ones,  the  gods  and  the  religion  of 
his  fore  fathers  goes  to  eternal  hdl. 

106.  He  also  who  has  wealth,  but  who 
never  enjovs  it  nor  gives  it  awa^  through 
avarice  and  says  he  has  none,  is  doomed 
to  eternal  damnation. 

The  Yaksha  said  :— 

107.  O  king,  relate  with  certainty  whe- 
ther by  birth,  good  character,  study  of  the 
Vedas,  or  learning  or  by  wliat  a  person  be- 
comes a  Bralimana. 

TudUstUra  replied  :— 

108.  Hear,  O  Yaksha,  O  adorable  one. 
Neither  birth  nor  learning  (makes  one  a 
Brahmana).  It  admits  of  no  doubt  that 
good  character  only  is  the  cause  of  Brah- 
manhood. 

109.  One,  especially  a  Brahmana, 
should  very  carefully  mahttatji  his  character. 
One  whose  character  is  not  weak  is  never 
weakened.  But  he  that  has  lost  Iris  character 
Is  himself  lost. 

no.  Teachers  and  students  and  others 
^  ho  study  the  Scriptures,  if  inclined  to 
wicked  rlecds  are  to  be  considered  as  igno- 
rant. He  only  that  performs  meritorious 
acts  is  learned. 

III.  Even  he  who  has  studied  the  four 
Ved.is  but  whose  conduct  is  wicked  cannot 
be  dii»tii)guished  from  a  Sudra.  He  wlio 
celebrates  the  Agnihotra  and  of  subdued 
passions  is  called  a  Brahm-tna. 

The  Ta^sha  said  I'- 
ll 2.  What  does  a  person  of  aj^recable 
speech  gain  ?  What  docs  l»e  gain  that  acts 
deliberately  ?  What  does  he,  who  has 
many  friends,  gain  ?  And  what  dees  he 
gam  who  is  given  to  virtue  ? 

Yudhisthira  said  :— 

113.  A  person  of  agreeable  speech  be- 
comes dear  (to  aW).  He  that  acts  dfli- 
beraiely  obtains  much.  He  that  has  many 
friends  lives  happily.  And  he  that  is  given 
to  virtue  atlain:i  to  (an  excellent)  state. 


The  Yaksha  said  :— 

114.  Who  is  happy?  What  is  wonder- 
ful 7  What  is  the  path  ?  And  what  ts  the 
news?  Answer  these  four  questions  put 
by  me  and  then  let  your  four  dead  kinsmen 
be  restored  to  life. 

Yudhisthira  said  :— 

115.  O  aquatic  creature,  that  one  b 
truly  happy  who  cooks  in  his  own  house 
scanty  vegetables  m  the  fifth  or  sixth  portion 
of  the  day,  but  who  is  neither  in  debt  nor 
exiled  from  home. 

116.  In  this  world  day  by  day  (innu- 
merable) creatures  are  going  to  the  abode 
of  Yama.  Yet  they  that  remain  desire 
immortality.  What  can  be  more  marvel- 
lous than  this  ? 

117.  Discussions  do  not  lead  to  no  definite 
conclusions.  The  Srutis  are  uivided  (in 
opinion.)  And  there  is  not  a  single  Rishi 
whose  opinions  can  be  accepted  as  conclu- 
sive. Truth  about  religious  matters  is 
hidden  in  caves.  (Therefore)  that  is  the 
proper  path  which  has  been  followed  by 
great  men. 

118.  In  this  cauldorn  of  the  word,  which 
is  full  of  great  ignorance,  with  the  sun  as 
its  fire,  the  days  and  nights  as  its  fuel  and 
the  months  and  the  seasons  as  its  wcodcn 
ladle,  Time  is  cocking  (all)  creatures.  This 
is  the  news. 

The  Yaksha  said  :— 

119.  O  tormentor  of  foes,  you  have 
rightly  answered  all  my  questions.  Now 
relate  to  me  who  cnn  be  called  a  man  and 
what  man  is  enriched  with  all  sorts  o( 
wealth. 

Yudhisthira  said  :— 

120.  The  report  of  a  man*s  roerttorions 
deeds  reaches  both  heaven  and  earth.  And 
so  long  as  that  report  continues,  he  is  called 
a  man. 

121.  The  man  lo  whom  the  agreeable 
and  the  disagreeable,  happiness  and  misery 
the  past  and  the  future  are  all  alike,  is  en- 
riched with  all  sorts  of  wealth. 

The  Yaksha  said  :— 

122.  O  king,  you  have  (truly)  related 
as  to  what  person  is  possessed  of  all  sorts 
of  wealth.  Therefore,  one  of  your  brothers 
whomever  you  wish,   be  restored  to  life. 

Yudhisthira  said  :— 

123.  O  Yak>iha,  let  this  Nakuta,  having 
dark  complexion,  red  e^cs,  towering  as  a 
sala  tree,  endued  with  broad  chesi  and  lo^g 
arms,  be  brought  back  to  life. 


VANA  PARVA. 


451 


The  Yaksha  said  :— 

124.  This  Bhim^sena  is  (very)  dear  to 
you  and  this  Arjuna  is  your  chief  support. 
Why  then,  O  king,  do  you  desire  for  the 
life  of  Nakula,  who  is  only  a  step  brother 
of  yours? 

125.  Why  do  you,  leaving  out  of  con- 
sideration Bhima,endued  with  the  strength  of 
ten  thousand  elephants,  desire  Nakula  to  be 
restored  to  life  ? 

126.  They  say  that  Bhimasena  is  very 
dear  to  vou.  On  what  consideration,  then 
do  you  desire  for  the  life  of  a  step  brother? 

127.  Why  do  you,  forsaking  Arjuna  the 
strength  of  whose  arms  is  worshipped  by 
all  the  Pandavas,  wish  Nakula  to  revive  ? 

Yudhisthira  Baid  :— 

128.  He  who  sacrifices  virtue  is  himself 
destroyed.  And  he  that  preserves  it  is 
himself  preserved.  I  therefore,  do  not 
sacrifice  virtue,  considering  that  if  des- 
troyed it  will  destroy  us. 

129.  Refraining  from  cruelty  is  the 
greater  virtue  and  in  my  opinion  greater 
than  the  greatest  desirable  object.  I  prefer 
th^t  virtue,  viz.,  refraining  from  cruelty. 
Let,  O  Yaksha,  therefore,  Nakula  be  alive. 

X30.  People  know  that,  king  (Yudhisthira) 
is  always  given  to  virtue.  1  will  never 
swerve  from  my  duty.  Therefore,  O  Yaksha, 
let  Nakula  revive. 

131.  It  is  my  intention  that  both  the 
wives  of  my  father,  Kunti  and  Madri  have 
sons. 

132.  As  Kunti  is  to  me,  so  also  is  Madri. 
I  do  not  make  any  distinction  between  them. 
I  desire  to  behave  equally  towards  my 
two  mothers.  Therefore,  O  Yaksha,  let 
Nakula  be  brought  back  to  life. 

The  Yaksha  said :— 

133.  O  best  of  the  Bharatas,  since  abs- 
tention from  cruelty  is,  in  your  opinion, 
superior  to  both  profit  and  desire,  let,  there- 
fore all  your  brothers  be  restored  to  life. 

Thus  ends   the  three  hundred  and  twelfth 
chapter,     the     questions     put    by    Yaksha 
(to     VudhisthiraJ  in   the   Araneya  of   the 
Vana  Parva, 


CHAPTER       CCCXin. 

(ARANEYA    PARVA)— 

Continued, 

Vaishampayana  said  ^ — 

^1.     Then,    at   the   words  of    the  Yaksha 
94 Pandavas  rose   up  :    and    their    hun- 


ger  and    thirst    forsook  th«m    in    a    short 
time, 

Yudhisthira  said  :— 

2.  I  ask  you,  who  stand  on  one  1^  in  the 
lake  and  who  are  unconquerable,  what  god 
you  are.  I  can  not  believe  that  you  are  a 
Yaksha. 

3.  Arc  you  the  best  of  the  Marutas,  or 
the  Rudras,  or  the  lord  of  the  celestials,  the 
wield^r  of  the  thunderbolt. 

4.  Each  of  these  my  brothers  is  able  to 
fight  a  thousand  warriors  and  I  do  not  find 
any  warrior  capabU  of  destroying  them 
all. 

5.  Their  organs  of  sense  indicate  as  if 
they  have  awakened  from  an  agreeable 
slumber.  Are  you  a  friend  of  ours  or  are 
you  our  father  himself  ? 

The  Yaksha  said  :— 

6.  O  child,  I  am  your  father  Dharma  of 
great  strength.  Know,  O  best  of  the 
Bharatas,  that  I  have  come  with  the  inten* 
tion  on  seeing  you. 

7.  Fame,  truth,  self-control,  purity,  sirn- 
plicity.  modesty  steadiness,  charity,  ascetic 
cism  and  Bramhacharya  are  my  limbs. 

8.  Know  that  absence  of  cruelty,  im- 
partiality, peacefulness,  asceticism,  purity, 
and  want  of  pride  are  the  (so  many)  avenues 
(of  attaining  to  me).  You  are  always  (very) 
dear  to  me. 

9.  It  is  by  good  fortune  that  you  are 
given  to  the  (practice  of  the)  five  (virtues 
namely,  equanamity  of  the  mind,  self-con* 
trol,  abstenance  from  sensual  indulgence^ 
forgiveness,  and  Yoga).  You  have  by  good 
luck  conquered  the  six  (i.e.  hunger  and 
thirst,  sorrow,  delusion,  decrepitude  and 
death).  (Of  these  six  the  first)  two  show 
themselves  in  the  first  stage  cf  life  ;  the 
second  two  in  the  middle  stage  and  the  third 
two  in  the  last  part  in  order  to  make  crea- 
tures go  to  the  next  Vsrorld. 

10.  I  am  Dharma, May  you  be  in  bliss. 
I  came  here  to  test  you,  and  have  been 
pleased  with  your  spirit  of  mercy.  O  sinless 
one,  I  will  give  you  boons. 

11.  O  foremost  of  kings,  crave  boons. 
O  sinless  one,  I  will  bestow  them  on  you. 
Those  persons  that  are  devoted  to  me  never 
experience  misfortune. 

Yudhisthira  said  :— 

12.  May  the    Agni    of    the    Brahmaru 
whose  firesticks  are  being   carried  away  b^ 
that  deer,  be    not  destroyed.     This  the  firw 
boon  that  I  crave. 


45^ 


MAHABHARATA. 


The  Yaksha  said  :— 

13.  O  effulgent  son  of  Kunti,  'it  was  in- 
order  to  test  you  that  I ,  in  the  shape  of  a 
dder,  oamed  ofi  the  fire  sticks  of  that  Brah- 
mana. 

Vaishampayana  said  :— 

14.  Thereupon,  that  exalted  one  replied 
"I  ghi^  (you  this  boon).  Be  blessed.  D« 
you  who  are  like  an  immortal  ask  for  ano- 
ther boon* 

Vii<]bisthira  said : — 

15.  The  twelve  years  of  our  forest  life 
have  passed  away  and  the  thirteenth  is 
eome.  May  no  man  recognise  us  in  the 
eourse  of  this  year  wherever  we  may 
fite. 

Vaishampayana  said  :— 

16.  That  god  then  replied  "I  give  you 
(this  boon  also)"  He  then  consoled  the  s«n 
^f  Kunti  endued  with  the  strength  of  truth 
][in  these  words): — 

17.  "O  Bharata,  even  if  you  wander  in  the 
wjprld  in  yopr  own  proper  shapes,  no  one  in 
{he  three  worlds  shall  be  able  to  recognize 
you. 

18.  Through  my  favour,  O  perpetuator 
of  the  Kuru  race,  you  will  lead  a  secret  and 
hicogfnito  life  in  the  city  of  Virata  during 
«his  thtrteenth  year. 

*  ig.  And  whatever  shape  every  one  of 
you  desires  in  his  mind  to  assume,  he  will  be 
aMet^  wear  (that  form)  at  will. 

'    dO.    Now  give  to  that  Brahmana  these 

fire^sticks     which  I      carried      away      in 

Che  shape  of  a  deer  in  order  to  test 
•yoo,  . 

21.  O  amiable  one,  crave  another  boon 
that  you  desire.  I  will  give  it.  O  best  of 
men,  I  am  not  satisfied  with  conferring 
boons  on  you. 

2ft.  O  son,  accept  a  third  great  and  un- 
paralleled boon.  O  king,  you  have  been 
begotten  by  me  and  Vidura  is  born  of  a  por- 
tion of  mine. 

Yiidluffthira  said  :— 

23.  You  are  the  god  of  gods.  It  is 
enough  that  I  have  seen  you  m  your  own 
sliape.  I  will,  O  father,  accept  whatsoever 
'boon  you  may  be  pleased  to  grant  me. 

24.  O  adorable  one,  may  I  always  get 
the  better  of  avarice,  folly,  and  anger,  and 
may  my  mind  be  always  inclined  towards 
charity,  asceticism  and  truth. 

Dharma  said  :— 

25.  You  are  by  nature  gifted  with  all 
those  virtues,    O   Pandava.     You  are   (the  | 


very  embodiment  of)  Virtue  (itsdQ  How- 
ever,  may  you  again  have  ^at  you 
desire. 

Vaishampayana  said  :— 

26.  Saying  this,  the  adorable  Dharma, 
whom  all  the  worlds  pay  homage  to,  dis- 
appeared. And  the  magnanimous  sons  of 
Pandu  were  joined  together  after  they  had 
enjoyed  an  agreeable  sleep. 

27.  All  those  heroes,  free  from  fatigue, 
arriving  at  the  hermitage  gave  to  that  asce- 
tic Brahmana  his  fire-sticks. 

25.  The  man  who  reads  this  great  and 
fame-enhancing  story  of  the  restoration  to 
life  (of  the  Pandavas)  and  the  meeting  of 
the  father  and  the  son  (ie  Dharma  and  Yu- 
dhisthira)  becomes  self  controlled,  obtains 
mastery  over  the  passions,  Ts  blessed^  widi 
sons,  and  grand  sons,  and  lives  to  a  htindred 
years. 

26.  Thos^  meo  that  thoroughly  apprehend 
this  story  are  ne^r  inclined  towards  unright 
ebusness,  breaking  friendships,  misappropri- 
ating other  peoples'  property,  or  violating 
other  peoples'  wives,  and  they  never  indulge 
in  vile  thoughts. 

Thus  ends  the  three  hundred  and  thir* 
teenth  chapter  ,  the  revival  of  Nakula  and 
others  in  the  Araneya  o/theVana  ^arv» 


CHAPTER    CCCXXIV. 
(ARANEYA  VARV Ai^-ConHnued. 

Vaishampayana  said  :— 

1.  Agreeably  to  the  commafid  to  Dharma 
to  pass  the  thirteenth  year  (of  their  exUe)  in- 
cognito, the  Pandavas  endued  with  the 
strength  of  truth, 

2.  And  observant  of  vows,  sat  near  those 
learned  ascetics  who  were  out  of  love  (for 
them)  dwelling  with  them  in  the  forest. 

3.  And  with  the  view  of  obtaining  the 
permission  of  these  high  souled  and  vow« 
observing  ones  to  spend  (the  aforesaid 
thirteenth  year)  incognito,  they  (i  e  the 
Pandavas)  spoke  to  them  with  joined 
palms  : — 

4.  "You  are  (no  doubt)  aware  that  the 
tions  of  Dhritarastra  have  robbed  us  of  oor 
kingdom  and  have  inflicted  many  other  in- 
juries on  us. 

5.  We  have  in  great  misery  dwelt  in  thh 
woods  (these)  twelve  years.  The  thirteestft 
year,  which  we  are  to  spend  incognito  yeC 
remains.  (Therefore)  permit  us  %a  spoid 
this  year  uurecognized. 


VANA    PARVA. 


453 


6  If  Sujodhana,  who  has  engaged  spies, 
loeether  with  the  evil-minded  Kama  and 
the  son  of  Subala,  discover  us,  he  will  do 
great  wrong  to  us,  to  the  citizens,  and  to  our 
friends. 

7  Will  it  so  come  to  pass  that  we  all 
together  with  the  Brahmanas  shall  be  again 
established  in  our  own  kingdom  '? 

8.  Saying  this,  the  pure-minded  king 
Yudhisthira  weighed  down  with  grief  and 
affliction  and  with  voice  choked  m  tears  fain- 
ted away.  .       „    , 

o.  Thereupon  all  the  Brahmanas  to- 
gether with  his  brothers  began  to  console 
him.  Then  Dhoumya  addressed  these 
words  of  great  import  to  the  king. 

ID.  **0  monarch,  you  are  learned,  sweet- 
tempered,  firm  in  truth,  and  possessed  of 
self-control.  Men  of  your  nature  never 
succumb  to  misfortunes. 

1 1 .  Even  the  h\gh  -souled  gods  wander- 
ing incognito  over  i.^any  places  with  the  in- 
tention of  vanqushing  their  enemies  met 
with  calamities  several  times. 

12.  Having  dwelt  in  disguise  in  the 
asylum  of  Giriprastha  in  Nishada  with  the 
view  of  chastising  (his)  enemies,  Indra  (ul- 
timately) met  with  success. 

13.  Vishnu,  in  t'le  shape  of  the  Horse- 
necked,  passed  a  long  timo,  unrecognised 
before  he  took  his  birth  in  the  womb  of 
Adity,  for  the  purpose  of  destroying  the 
Danavas. 

14.  You  have  heard  how  he  (Vl^^hnu)  in 
the  guise  of  a  dw^if.  the  incam  ition  of 
Brahma,  deprived  Vaii  of  his  kingdom  by 
his  prowess. 

15.  And  you  have  also  heard  how 
Hutashana  (the  fire-pod)  entering  into 
water  and  remaining  disguised  served  the 
purpose  of  the  gods. 

16.  O  righteous  one,  it  has  also  been 
heard  by  you  how  Hari,  for  the  purpose  of 
chastising  his  foes,  entering  into  the  thun- 
derbolt of  Sakra,  hid  himself  there. 

17.  O  sinless  one,  you  have  further 
heard  how  the  Brahmank  sage  Aurvaat 
<>ne  time  remaining  concealed  in  his  mother's 
thighs  served  the  purpose  of  the  celestials. 

18.  SimiUrly,  O  child,  Vivasvata  of  ex- 
ccllent  splendour  dwelling  in  every  part  of 
the  globe  in  disguise  totally  consumed  all 
his  toes. 

19.  Further,  Vishnu  of  terrible  feats  re- 
maining in  the  house  of  Oasharatha  in  dis- 
guise slew  in  battle  the  ten-necked  (Ravana). 

20.  As  the  high  souled  ones  thus  remain- 
ing concealed  in  various  places  conquered 
their  enemies  in  battle  so  you  will  also  con- 
quer (your  foes)". 


21.  Thus  exceedingly  pleased  by  the 
words  of  Dhoumya,  Yudhisthira,  versed  in 
duties,  regained  by  the  aid  of  his  own  and 
scriptural  wisdom,  his  (natural)  calmness 
(of  mind). 

t2.  Then  the  highly  powerful  and 
mighty-armed  Bhimasena,  the  foremost  of 
the  strong,  greatly  delighted  the  king  with 
these  words. 

23.  "O  great  king,  Dhananjaya,  the 
wielder  of  the  Gandiva,  looking  to  you  (for 
permission)  and  following  his  sense  of  duty 
has  in  no  way  displayed  his  prowess  (as 
yet). 

24  Shahadeva  and  Nakula  of  terrible 
prowess,  who  are  capable  of  destroying 
those  enemies  have  been  every  day  preven- 
ted by  me. 

25.  We  will  never  give  that  up  in  which 
you  will  employ  us.  Arrange  all  that  (you 
think  proper)  and  then  we  Will  soon  conquer 
our  foes". 

26.  Bhimasena  having  said  thus,  the 
Brahmanas  uttered  excellent  benedictions 
on  those  Bharatas,  and  then  with  their  leave 
returned  to  their  respective  homes. 

27  All  those  foremost  of  Yatis  and  Munis 
versed  in  the  Vedas,  desirous  of  seting  the 
Pandavas,  again  uttered  blessings  on  them 
in  due  form. 

28.  Then  those  heroic  and  learned  five 
Pandavas,  those  weilders  of  bows  rose  up* 
and  accompanied  bv  Dhoumya  left  (the 
place)  together  with  Krishna. 

29. — ^30.  And  those  foremost  of  men 
every  one  of  whom  was  versed  in  a  seperate 
science  and  all  of  whom  were  skilled  in  the 
Mantras  and  acquainted  with  the  proper 
time  of  (declaring)  war  and  (concluding) 
peace  and  who  were  about  to  spend  an  in- 
cognito life  (for  a  year),  proceeding  the 
next  day  a  Kros  (two  miles)  fromthat  place 
sat  down  there  in  order  to  hold  a  consulation 
with  one  another  (as  to  how  to  spend  their 
incognito  life). 

Thns  ends  th$  '  three  hundred  and  four- 
teenth  chapter,  the  preparations  for  in- 
cognito life  in  the  Araneya  of  the  Vana 
Parva, 


Finis  Vana  Farva. 


A    PROSE    ENGLISH    TRANSLATION 

OF 

THE  MAHABHARATA 

(TRANSLATED  LITERALLY  FJIOM  THE  ORIGINAL  SANSKRIT  TEXT). 


.    4'v 


>N">«X" 


EDITED  AND  PUBLISHED   BY 

MAHMATHA  NATH  DUTT,  MJL..  M.B.A.S., 
Rector,  Keshub  Academy  ; 

Author  of  the  English  Translation  of  the  Ramay ana ^  Vishnupuranam^ 
Srimadbhagavatantt  Bhagavat  Gita  and  other  works. 


CALCUTTA. 

Printed  bt  H.  C.  Dass,  Elysium  PrssSi 
65/a  BxADON  Street. 


CONTENTS. 


Pun  Java  Pravesha  Parva, 
The  counsel  of  Yudhisthira  and  others. 
The  advice  of  Dhaumya.  The  entry  of  the 
Pandavas  in  ViraU's  city.  The  hymn  of 
Durga.  The  entry  of  Yudhishthira,  that 
of  Bhima,  Draupadi,  Sahadeva,  Arjuna 
and  Nakula.    The  destruction  of  Jimuta — 

P.  I. 

Kickaka'badha  Parva. 
The  conversation  between  Kichaka  and 
Draupadi.  Draupadi,  commanded  by  the 
Queen,  goes  to  bring  wine.  Draupadi's 
address  to  Sudeshna  and  Kichaka.  The 
conversation  between  Bhima  and  Draupadi. 
The  destruction  of  Kichaka.  The  des- 
truction of  minor  Kichakas.  Sudeshna 's 
words  to  Sairindhri — P.  15. 

Goharana  Parva. 
The  return  of  the  spies  to  Hastinapur. 
The  words  of  Kama  and  Dushasana. 
Bhishma's  advice ;  Kripa's  advice.  The 
^oing  of  Susharman  and  others  to  Matsya 
country.  The  marching  of  the  Kuru  army. 
The  discomfiture  of  Susharman.  The  an- 
nouncement of  Virata's  victory.  The 
praise  of  Uttara.  The  proposal  of  making 
Vrihannala,  the  charioteer.  The  march 
of  UtUra  for  the  defeat  of  the  Kurus.  The 
chastisement  of    Uttara  by  Arjuna.      The 


Kurus  fear  of  Arjuna.  The  description  ol 
Arj  Una's  weapons.  Arjuna  asks  the 
Matsya  prince  to  get  down  weapons 
from  the  Sami  tree.  Uttara  sees  the 
weapons  and  is  wondered.  Uttara  re- 
cognises Arjuna  by  the  latters  mentioning 
all  his  names.  Arjuna  begins  fighting. 
The  seeing  of  omens  by  the  Kurus.  Dur- 
yodhana's  words  and  the  advice  of  other 
Kuru  warriors.  The  return  of  the  kine. 
The  discomfuture  of  Kama  by  Arjuna.  He 
points  out  the  Kuru  heroes  to  Uttara.  The 
battle  between  Arjuna  and  Kripa.  The 
retreat  of  Drona.  The  battle  with  Ashwa- 
thama.  The  retreat  of  Kama.  The  carnage 
caused  by  Arjuna.  The  defeat  of  Bhishma; 
The  retreat  of  Duryodhana.  Uttara  comes 
back  victorious  to  his  city  with  the  kine. 
The  conversation  between  him  and  Virata. 
Uttaras  account  of  the  battle. — P.  32. 

Vaivahika  Parva* 

Arjuna  tells  Virata  that  the  five  Pandavas 
are  in  disguise  in  his  house.  He  describes 
Vudhbhthira.  Virata  confers  his  daughter 
upon  Arjuna.  Arjuna  accepts  her  for  his 
son.  The  marriage  is  arranged  between  her 
and  Abhimanyu.  All  the  relatives  come. 
The  nuptial  is  performed. — P.  77, 


7        ' 


•  »  . 


.f     . 


;n    1 . 


THE  MAHABHARATA 

(IN  ENGLISH.) 

^ .  VIR A.TA.  Pj^R Vu^. 


\ 


\ 


\ 


CHAPTER  I. 
(PANDA VA  PRAVESHA  PARVA). 


Having  saluted  Narayana  and  Nara  the 
best  of  male  beings  as  als0  the  goddess  of 
learning  let  us  cry  success, 

1.  How  did  my  great  grand  fathers, 
stricken  with  the  fear  of  Duryodhana,  live 
incognito  in  the  city  of  Virata  ? 

2.  O  Brahmana.  how  did  the  highly  hicky 
Draupadi,  devoted  to  her  husb^ds,  afRicted 
with  woe  and  in  the  habit  of  reciting  the 
names  of  the  Supreme  being,  live  undis- 
covered ? 

3.  Listen,  O  ruler  of  men,  how  thy  great 
grand-fathers  spent  their  days  in  the  city 
of  Virata  without  being  discovered. 

4.  Having  thus  received  the  boon  from 
Dhanna  (the  god  of  virtue)  the  best  of  the 
virtuoua  retired  to  the  asylum,  and  describ- 
ed to  the  Brahmanas,  all  that  came  to  pass. 

5.  Having  described  everything  to  the 
Brahmanas,  Yudhisthira  gave  over  to  the 
Brahmana  the  fire  sticl^  along  with  the 
churning  staff  which  he  had  lost. 

6.  O  Bharata,  then  the  high-souled  po- 
tentate Vudhisthira,the  offspring  of  Dharma, 
called  all  his  younger  brothers  together  and 
addressed  them  thus : 

7.  For  these  twelve  years,  we  have  been 
extied  from  our  kingdom.  This  is  the  thir- 
teenth year  very  hard  to  pass. 

8.  Therefore,  O  Arjuna,the  son  of  Kunti, 
from  here  make  a  judicious  chokre  of  a  place 
where  we  may  stay  one  year  without  being 
Hnowa  by  our  enemies. 

ilJTUMliU:— 

9.  O  lord  of  men,  by  virtue  of  Dharma 's 
gift  of  boon  we  shall  go  about  without  bemg 
(n^wn  to  (he  people.  There  is  ^.V^iloubt  of  it. 

'  10.    But  for  purposes  of  our  abode  1  shall 
mention    some   places   both    pleasant  and 


sequestered,  please  fix  upon  one  from  among 
those. 

II — I  a.  About  the  kingdom  of  Kurua 
there  are  man^  beautiful  countries  with  plen- 
ty of  corn  viz  Panchala,  Chedi,  Matsya, 
Surasena,  Patachchara,  Dasarna,  Nava-* 
rashtra,  Malla,  Slialva,  Yugandhara,  and 
extensive  Kuntrastra,  Sarastra  and  Abante« 

13.  Which  of  these,  O  kmg,  do  you 
select  for  your  abode,  where  we  may  live  ^11 
the  year  round.  On  which  of  these  places. 
O  king,  does  your  choice  fall,  where  we  may 
live  all  the  year  round 

TTldllistllirft  Slid :— 

14.  O  you  of  mighty  arms,  what  the 
worshipful  deity  (Dharma),  the  lord  of  aU 
beings,  has  said  must  be  so  ;  there  can  be  no 
other  alternative. 

15.  After  consulting  together  we  must 
seek  out  a  pleasant  auspicious  dnd  agreeable 
place,  where  we  may  live  all  together  with- 
out fear. 

16.  The  aged  Virata, the  king  of  Matsya, 
is  powerful,  charitable,  of  righteous  disposi- 
tion, ever  beloved  and  also  attached  to  the 
Pandavas. 

17.  In  the  city  of  Virata,  O  dear  one,  we 
shall,  O  Bharata,  spend  the  whole  of  this 
year,  doing  his  work. 

18.  Tell  me,  O  sons  of  Kuni,  in  what 
capacities  we  shall  have  to  present  ourselves 
after  we  shall  have  gone  to  the  king  of  the 
Matsya. 

Axjn&t  laid  :-- 

19.  O  god  among  men,  how  will  you 
work  in  his  domain,  O  virtuous  one,  in  what 
capacity  will  you  reside  in  the  city  of 
Virata  ? 

ao.  O  king,  you  are  gentle,  charitable, 
modest,  righteous,  and  true  to  promise.  O 
Pandava,  what  will  you  do,  although  afHic« 
ted  with  calamity. 


MAHABIIARATA. 


21.  Likt  an  ordinary  person  a  klng^  it 
not  accust<^^td  to  hardshipf  ;  how  will  you, 
as  a  king/  thus  get  over  th«  awful  calamity 
that  has  overtaken  you. 

Tudhiflthiirft  sftid  :— 

ye  sons    of    Kuru,    O    ye    best 
men,    listen  what    work  I    shall  do 
iving  come  before  the  king  Virata. 

Appearing  as  a  twice-born  one, 
by  name,  expert  in  dice  and  fond  of 
game,  I  shall  be  a  counter  of  that  high- 
minded  king. 

24 — 25.  Moving  upon  boards  nice  ivory 
pawns,  blue,  yellow,  red  and  white,  by 
means  of  red  and  black  dice  I  shall  please 
the  king  with  his  friends  and  ministers. 
When  I  shall  thus  be  satisfying  the  king  no 
body  shall  be  able  to  6nd  me  out. 

26.  If  the  king  asks  me  I  shall  say — "for- 
merly I  was  the  friend  of  Yudhisthira,  as 
dear  as  his  life." 

27.  I  have  told  you  all  that — how  I 
would  pass  my  days  there.  O  Vrikodara, 
in  what  capacity  will  you  live  in  the  city  of 
Virata? 

Thus  ends  the  first  chapter,  the  counsel 
9f,  Yudhisthira  and  others^  in  Pandava 
Pravesha  of  the  Virata   Parva, 


CHAPTER     II. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

Bhlma  lald  :— 

I.  O  Bharata,  I  shall  present  myself 
before  the  king  Virata,  calling  myself  a  cook, 
named  Ballaba.    This  is  my   intention. 

2 — 5.  I  shall  prepare  his  curries.  I  am  ex- 
pert in  the  business  of  the  kitchen.  I  shall 
supercede  •ven  those  experts  who  used  to 
make  curries  for  him  before  and  I  shall  car- 
ry the  biggest  loads  of  wood  and  thus  render 
every  service;  and  the  king,  having  seen  that 
splendid  work,  will  appoint  me.  O  Bharata, 
beholding  me  doing  these  su[^erhuman  deeds 
the  servants  of  the  monarch  will  regard  me 
as  a  king.  Thus  I  shall  be  the  lord  of  all 
sorts  of  food  and  drink. 

$.  O  king,  if  I  am  commanded  to  over- 
power the  m^^hty  elephants  and  powerful 
bulls  I  will  60  that. 

7— S.  I  will  defeat  thoit  combatants  who 
wiH  fight  against  me  in  the  lists  in  order  to 
s  uisfy  thje  monarch  but  I  shall  not  kill  those 
lighting  heroep,  but  bring  them  down  in 
such  a  way  that  Uiey  may  not  perish. 


9.  On  being  asked,  I  shall  say.— "Former- 
ly  1  was  the  cook,  subduer  of  animals,  ma- 
ker of  curries  and  wrestler  of  Vudhishthira. 

to.  O  lord  of  men,  in  whatever  direc" 
tion  I  shall  wend  my  way  1  shall  take  care  o^ 
my  own  person.     This  much  1   promise. 

TudUfithira  laid  :— 

II  — 12.  What  work  will  Dhananjaya, 
the  son  of  Kunii,  perform,  who  is  mighty, 
long  armed,  invincible,  the  foremost  of  men, 
and  the  joy  of  Kurus,  and  before  whom  for- 
merly  the  fire-god,  desirous  of  consuming 
the  Khandava  forest,  appeared  in  the  guise 
of  a  Brahmana. 

13— J  4.  What  work  will  be  performed 
by  the  best  of  dualists  Arjuna,  who,  having 
ascended  the  single  chariot  with  Krishna, 
repaired  to  the  forest  and  gratified  the  fire 
god  after  defeating  and  destroying  the 
Pannagas  and  Rakshashas  and  who  carried 
off  the  sister  of  the  serpent-king  named  Ba- 
shuki. 

J 5 — 17-  The  sun  is  the  foremo^Jt  of  all 
shining  bodies.the  Brahmana  is  the  foremost 
of  all  bipeds,  the  Ashibisha  is  the  foremost 
of  all  serpents,  the  fire  is  the  foremost  of  all 
bright  substances,  thunder  is  the  foremost 
of  all  weapons,  the  humped  bull  is  the  fore- 
most of  its  kind,  the  ocean  is  ihe  forcinoHt 
of  all  watery  expanses,  the  Parjanya  is  the 
foremost  of  all  rain  clouds,  Dhritarashtra  is 
the  foremost  of  all  Nagas,  Airavata  is  the 
foremose  of  all  elephants,  the  son  is  the 
foremost  of  all  beloved  objects,  and  ilie  wife 
is  the  foremost  of  all  friends.  ()  Vrikodara, 
as  every  species  has  its  ,best,  so  is 
the  youthful  Gudakesha  the  best  of  all 
archers. 

18.     What   office   will   be  performed  by 

Vivatshu  of  great  splendour,  whose    bow  a 

Gandiba,   and  whose   chariot   is   drawn  bv 

white  horses  and  who  is   in   no  way  inferior 

;  to  Indra  or  Vasudeva  himself  7 

19—24.  What  office  will  be  performed 
by  Arjuna  shinning  in  celestial  grace,  who„ 
having  stayed  for  hve  yeass  in  the  abode  of 
the  thousand-eyed  deity,  acquired  by  his 
superhuman  prowess,  the  art  of  using  arms 
along  with  all  the  celestial  weapons,  and 
who  is  me-seems  like  the  Rudra,  thirteenth 
of  the  Adityas,  ninth  of  the  Vasus  and  the 
tenth  of  the  Grahas,  whose  arms  are  s^'m- 
metrid^I  and  long,  having  the  skin  rendered 
hard  by  repeated  strokes  of  the  bow  string 
and  knobs  o\\  which  appear  like  the  humps 
of  bulls  and  who  is  the  foremost  of  warriors 
as  the  Himavata  of  n^ountains,  the  sea  of 
rivers,  Sakfr^'^f  the  gods,  Habyabat  (fire) 
of  the  Vasus.  the  tiger  of  tlie  beaists,  Garuda 
of  the  winged  tribes. 


VIR/\TA    PAKVA. 


▲xjuift  laid  i" 

25.  O  ruler  pf  the  «arth,  I  shall  declare 
myself  to  be  one  of  the  neuter  sex,  but  O 
king,  it  is  very  difflcult  to  conceal  the  big 
strokes  of  the  bow-string  on  my  arms. 

26,  However,  I  shall  conceal  with  the 
bangles  the  marks  on  my  arm  caused  by  the 
bow«string. 

27—28.  Having  worn  rings  shining  as 
fire  on  my  ears  and  conch -bangles  on  my 
wrist,  and  dressing  my  hair  in  a  bread  on 
my  head  and  taking  the  name  of  V'rihannala 
I  shall,  O  king,  appear  as  one  of  the  third 
sex,  and  please  the  king  and  others  in  the 
seraglio  by  reciting  stories  often  and  often 
as  becomes  a  female. 

29.  O  king,  I  shall  instruct  the  ladies 
of  Virata's  house  in  sniping,  delightful 
dancing  and  also  in  musical  performances 
of  sundry  sorts. 

30.  And  in  reciting  various  good  deeds 
and  customs  of  people,  I  shall,  O  son  of 
Kunti,  conceal  myself  in   disguise. 

31.  O  Pandava,  on  being  asked  by  the 
king  I  shall  say  "I  lived  as  a  waiting  maid 
of  Draupadi  in  the  palace  of  Yudhisthira. 

32.  O  great  king,  hiding  myself  by  this 
counterfeiting  m€^ns  as  fire  is  concealed  by 
ashes,  I  shall  happily  pass  my  days  in  the 
palace  of  Virau". 

33.  Having  spoken  thus,  Arjuna,  the 
best  of  men  and  the  foremost  of  the  virtuous, 
ceased,  and  the  king  again  asked  his 
another  brother. 

Thus  ends  the  second  chapter^the  counsels 
of  Yudhisthira  and  others  in  Pandava 
Pravesha  of  the  Virata  Parva, 


CHAPTER     III. 

(PANDAVA  PRAVESHA  PARVA)— 

Cantinued, 

TadUihtkin  Mid  :— 

1.  O  Nakula,  tender,  beroic,graceful  and 
accustomed  to  pleasurable  pursuits  as  you 
are,  what  work  will  you  do  in  the  dominion 
of  Virata,  tell  roe  tliat. 

VafaOt  laid  :~ 

2.  I  shall  be  the  keeper  of  the  horses  of 
kine  Virata  ;  I  possess  thorough  knowledge 
of  the  business,  and  am  expert  in  the  tend- 
ing of  them, 

3.  I  shall  be  designated  Granthika. 
Th«  avocation  is  congenial  to  me.  I  am 
•Xpert  both  m  training  and  treating  horses. 


4 — 5-  O  King  of  the  Kurus,  horses  are 
even  dear  to  me  as  they  are  to  you.  Those 
who  will  question  me  in  the  city  of  Virata 
will  be  thus  told  by  me.  "Formerly  I  was 
placed  by  Yudhisthira  in  charge  of  his 
horses.  O  ruler  of  the  earth,  I  shall  thus 
disguised  go  about  in  the  city  of  Virata." 

7udhi8thir&  said  :— 

6.  O  Sahadeva,  how  will  you  appear 
before  him  or  what  work  will  you  do  so  that 
you  may  walk  about  undiscovered. 

Sahadeva  said  !^ 

• 

7.  I  shall  be  the  counter  of  the  cows  of 
the  king  Virata  ;  I  am  skilled  in  taming, 
milking  and  counting  them. 

8.  Denominated  as  Tantripala  and  by 
that  name  I  shall  clearly  do  my  duty.  Let 
your  mental  anxiety  be  dispelled. 

9.  Very  often  was  1  formerly  employed 
by  you  in  looking  after  your  cows.  O  Lord 
of  the  earth,  all  the  arts  that  the  business  in- 
volves are  known  to  me, 

10.  O  ruler  of  the  earth,  the  nature,  the 
characteristics  and  the  favourable  marks 
and  other  points  regarding  cows  are  well 
known  to  me. 

ir.  I  also  know  the  bulls  bearing  fa- 
vourable marks  whose  urine  on  being  smelt 
makes  even    the  barren  productive. 

12.  Thus  shall  I  pass  my  days  ;  there  is 
always  a  delight  for  me  in  this  work,  and  no 
one  shall  recognise  me  and  moreover  I  will 
entertain  the  monarch. 

Tudhisthira  said  \— 

13.  This  is  our  beloved  wife  dearer  even 
than  life.  Like  a  mother  she  is  to  be  cherishd 
and  like  an  elder  sister  she  is  to  be  res- 
pected. 

14.  In  what  capacity  will  Krishna  the 
daughter  of  Drupada,  appear;  like  other 
women  she  does  not  know  how  to  do  any 
work. 

15.  Tender  and  young  is  the  king's 
daughter,  endowed  with  eminence,  devoted 
to  her  lords  and  highly  virtuous  ;  how  will 
she  pass  her  days  7 

16.  Since  her  very  birth  the  handsome 
lady  has  only  been  accustomed  to  garlands, 
perfumes,  ornaments  and  diverse  kinds  of 
robes. 

Draupadi  said  :— 

17.  O  Bharata,  there  is  a  class  of  maid- 
servants called  Sairindhri  employed  in  the 
service  of  others  and  it  is  the  conviction  of 
people  that  no  (respectable)  ladies  will  enter 
it. 

18—19.  I  shall  call  m>'self  Shairindhri 
skilled  in  dressing  hair  ;  and  asked  by  the 
king,  O  Bharata    I  shall  say    "I  was  a  wait 


MAIIABAHRATA. 


ing  maid  to  Draupadi  in  the  house  of  Yu- 
hhisthira/'  and  as  you  ask  me  (I  say)  I, 
shdl  pass  my  days  concealing  myself. 

20.  I  shall  serve  Shudeshna  the  reputed 
wife,  of  the  king,  and  gjetting  me,  she  will 
kcsep  me.  Let  this  anxiety  of  yours  be  set 
at  rest. 

TudUithirft  sftld:- 

21.  O  Krishna,  you  have  spoken  well,  O 
fair  one,  you  are  born  in  a  noble  family  ; 
chaste  as  you  are  and  engaged  in  pursuit  of 
pious  vows  you  are  a  stranger  to  sin. 

22»  O  blessed  one,  you  should  behave 
yourself  in  such  a  way  that  the  wicked  and 
sinful  men  may  have  no  chance  of  deriving 
pleasure  from  looking  at  you. 

Thus  ends  ihw  third  chapter ^  counsels 
of  the  Fandavas,  in  Pandava  Pravesha 
of  the  Virata  Parva, 


CHAPTER    IV. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

nttiltUrA  tftid  :— 

1.  In  consonance  with  the  ordinance, 
the  works  which  you  will  perform  have 
been  already  described  by  you,  and  I  have 
also  said  according  to  my  descretion  the 
oflfice  which  I  shall  perform. 

2.  Let  this  our  priest  go  back  to  the 
house  of  Drupada  with  our  charioteer  and 
cooks,  and  preserve  our  Agnihotra  fires. 

3.  Let  these  people  with  Indrasena  as 
their  head  repair  speedily  with  empty  cars 
to  the  dty  of  Amaravati.    This  is  my  wish. 

4.  Let  all  these  attending  maids  of 
Draupadi  go  to  the  Panchalas  with  our 
charioteers  and  cooks. 

5.  All  of  them  also  must  say  this  "we  do 
not  know  the  Panda vas,  they  *  have  all  de- 
parted from  Dwaitavana  leaving  us  alone 
here." 

TftttliainpAyaiit  aaid  :^ 

6.  Thus  having  consulted  pne  another 
and  mentioned  their  own  respective  duties 
ihey  asked  the  advice  of  Dhaumya  and  he 
also  gave  his  advice. . 

7.  O  Pandavas,  you  have  made  arrange- 
ments in  regard  to  the  BrahmanaSj  friends, 
weapons  and  also   in  regard  to  the  fires. 

8 — 9.  Vou  and  Falguna  (Arjuna)  are  to 
protect  Krishna^  O  kings,  the  characters  of 
men  are  properly  known  to  you  all.  Inspite 
pf  your  knowledge,   it  behoves  the  friends 


to  ftiarribe  them  out  of  their  r^ard  lor  you 
and  that  is  reckoned  as  the  everlasting 
virtue,  pliasare  and  profit.  Therefore  I 
shall  say  sonnfithing — ^you  should  attend. 

10. — 12.  Alaa  it  is  woeful  to  stay  with  a 
king.  I  shall  tell  yiou,  O  princes,  how  you 
shall  avert  the  calamities  while  residing  in  the 
royal  premises.  O  Koimvas,  whether  res- 
pected or  not,  may  you  pass  thus  at  ^m 
royal  residence  undiscovared  by  those  who 
know  you.  Then  in  the  fourteenth  year  you 
will  act  according  to  your  own  pleasure* 

13.  O  Pandava,  the  king,  a  cherisherand 
protector  of  beings,  a  diety  in  hunnan  lorm. 
is  like  a  great  fire  armed  with  all  weapons. 

14.  One  ought  to  obtain  previous  per- 
mission should  he  want  to  appear  before  the 
king.  As  regards  royal  secrets  one  shautd 
not  give  credit  when  they  are  mentioned ; 
one  should  rather  court  that  seat  where  no 
one  can  defeat  him. 

15.  He  alone  can  live  in  a  royal  resi- 
dence who  does  not,  with  the  confidence  that 
he  is  a  favorite,  make  use  of  the  king's  car, 
vehicle,  or  bedstead,  or  seat,  or  elephant  or 
chariot. 

16.  He  alone  can  live  in  a  royal  house 
who  sits  on  a  seat  the  occupation  of  which 
can  not  create  any  suspecion  10  the  minds  of 
the  wicked. 

17.  Unasked  no  one  should  even  offer  a 
counsel  to  the  king;  one  should  pa^  respect 
to  him  with  reticence  and  homage  in  time. 

18.  Kings  wish  to  have  those  who  babble 
and  hate  counsellors  who  tell  Kes. 

19.  A  wise  man  should  never  contract 
friendship  with  the  wife  of  the  king  nor  with 
the  other  inmates  of  his  seraglio,  ner  with 
those  whom  he  despises  and  who  are  hostile 
to  him. 

20.  One  about  the  king  should  perform 
the  act,  however  greatly  insigiiiBcant  may 
be  in  his  presence.  There  would  be  no 
harm  to  him  should  he  behave  Mmself  to** 
wards  the  king  in  the  way. 

21.  Holding  even  the  highest  office  one 
should,  until  he  is  asked  or  commanded* 
regard  himself  as  bom -blind  in  considera- 
tion of  (the  dignity  of  his  position). 

22.  Because  the  kings  show  no  con- 
sideration' even  to  their  sons,  grandsons 
and  brothers  when  they  are  found  to  dis* 
regard  their  dignity. 

23..  In  (his  world  a  king  should  be  care- 
fully served  like  the  ftre-god  or  any  other 
deii^y  \  one^that  plays  false  to  the  kin^  is 
killed  by  him  ;  this  admits  of   no  doubts 

24.  One  should  follow.whai^  the  master 
directs,  ana  renounce  carclessniiss, pride  and 
anger. 


VIR/VTA  parva 


5 


25.  After  carefully  pondering  over  all 
things  one  should  relate  to  the  king  what  is 
both  agreeable  and  profitable  ;  but.one  must 
say  what  is  beneficial  in  preference  to  what 
is  merely  agreeable. 

26.  In  all  matters  and  works  one  ought 
to  be  well-disposed  towards  the  king  and 
should  never  relate  to  him  what  is  disagree- 
able and  unprofitable. 

27.  "Thinking  that  one  is  not  his 
favorite"  one  should  serve  the  king,  always 
do  htm  what  is  good  and  pleasant  without 
neglect. 

28.  He  alone  can  live  in  a  royal  house 
Who  does  not  swerve  from  his  place,  nor 
does  him  any  injury,  nor  associates  with 
those  who  are  unfriendly  to  him(the  king). 

29.  Learned  men  should  sit  either  on 
the  right  or  the  left  side  of  the  king,  because 
the  place  behind  him  is  reverend,  for  the 
guards  furnished  with  arms  and  seats  in  his 
front  are  always  forbidden. 

50.  No  one  should  give  publicity  to  what 
transpires  in  the  very  prebcnce  of  the  king 
because  even  for  those  who  are  very  iavou- 
rite  it  is  looked  upon  as  the  height  ot 
impertinence. 

31 — 32.  One  should  not  reveal  to  others 
any  lie,iiiai  has  been  told  by  the  king  for  he 
is  annoyed  with  ihose  who  report  his  lies  and 
also  despise  those  who  regard  themselves  as 
learned. 

33*  A  person  that  does  not  take  pride  in 
thinking  *'l  am  heroic  and  inieiiigent,"  and 
conducts  himself  agreeably  to  the  wishes  of 
the  king  is  worthy  of  royiil  favour  and  ame- 
nities ot  life. 

34*  A  person,  obtaining  from  the  king 
w^th  and  other  agreeable  things  hard  to 
acquire,  must  employ  himself  assiduously  in 
doing  for  him  what  is  boUi  pleasant  and 
profitable. 

35.  What  perBon,that  is  agreeable  to  the 
wise,  can  even  contemplate  a  wrong  to  him, 
whose  wrath  is  a  great  trouble  and  whose 
propitiation  is  productive  of  great  fruits  ? 

36.  In  the  presence  of  the  king  no  one 
should  move  his  lips,  anus  and  thighs  and 
one  shoukl  speak  gently,  spit  slowly  and 
break  wind  softly. 

37.  In  the  presence  of  the  king  if  any 
laughable  matter  is  mooted,  a  person  should 
not  enjoy  it  with  the  utmost  reserve,  nor 
should  he  laugh  like  a  maniac. 

38.  No  person  should  restrain  himself 
to  the  reserve,  for  in  that  case  he  shoukl 
lead  him  to  an  unnecessary  gravity.  But  he 
should  smile  with  modesty  arid  without 
betraying  any  mistaken  interest  as  regards 
real  cause  of  the  mirth. 


39.  He  that  is  always  on  his  guard,  and 
is  neither  exhahed  by  reward  nor  ftfejs 
wronged  by  disgrace,  is  alone  worthy  of 
residing  in  a  royal  palace. 

40.  The     learned   courtier    who    always . 
describes   the   king  and  pnnces   in  suitable 
terms    can  slay  lung  as  a  favorite  in  a  royal 
residence. 

41.  The  favored  counsel'or,  who  refrains 
from  speaking  ill  of  the  king,  if  ever  de- 
prived of  royal  grace  for  some  causes, 
regains  his  prosperity. 

42.  The  person,  who  earns  his  liveli- 
hood through  the  favour  of  tho  king  or  lives 
in  his  dominion,  if  prudent,  must  eulogize 
him  both  in  his  presence  and  behind  him. 

43.  The  courtier,  who  desires  to  gain  his 
end  by  using  force  on  the  king,  does  not 
liold  his  place  long  and  incurs  the  danger 
of  losing  his  life. 

44.  No  person  should,  for  the  sake  of 
his  own  interest,  hold  communion  with  the 
king's  enemies,  nor  should  one  always  come 
forward  to  instruct  the  king  on  all  occasions, 
however  suitable  they  may  be. 

45.  He,  who  is  cheerful,  mighty,  brave, 
truthful,  gentle  and  of  subdued  passions, 
and  who  always  follows  the  king  like  a 
shadow,  is  alone  capable  of  living  m  a  royal 
palace 

46.  He  who  steps  forward  saying  "pray, 
I  will  do  it,"  when  another  is  entrusted  with 
a  work,  is  alone  worthy  of  living  in  a  royal 
residence. 

47.  He  who  never  fears  when  com- 
manded by  the  king  to  do  work,  either  in 
or  out  of  his  dominion,  is  ajone  fit  for  living 
in  the  royal  premises. 

43.  He  alone  can  live  in  a  reyaJ 
palace,  who,  although  staying  away  from 
home,never  remembers  his  beloved  ones  and 
suffers  misery  in  the  expectation  of  fxiUire 
happiness. 

49.  One  should  not  dress  like  the  kff^g, 
should  not  burst  out  into  a  loud  laughter  in 
the  presence  of  the  king,  nor  should  one 
divulge  royal  counsels  ;  behaving  in  this  w^y 
one  may  become  favourite  of  the  king. 

49.  Appointed  to  a  work  one  should  not, 
lay  hancis  on  money  ;  if  one  does  it  he  runs 
the  risk  of  being  imprisoned  or  put  to  death* 

51.  One  should  always  use  the  cats,  the 
robes,  the  ornaments  and  other  things  which 
the  king  bestows  ;  and  by  doing  this  one 
should  win  the  royal  favour. 

52.  O  sons  of  Pandu,  tfius  controUiog 
your  minds  with  great  ^ort6,9pead,0  child- 
ren, this  year,  adorned  with  good  manners. 
Then  regaining  your  kingdom  yon  may  act 
according  to  your  own  pleasure. 


MAHABMARATA 


TudhishtUra  said  :— 

53.  By  you  we  have  been  insti  uct»*d ; 
let  good  betide  you.  There  is  no  one  else 
who  dbu\d  say  so  except  our  mother  Kuiitt 
and  tht  high-minded  Vidura. 

24.  Now  it  behoves  you  to  do  all  that  is 
necessary  for  our  departure,  for  tfje  removal 
of  our  woes  and  for  the  achievement  of 
victory  over  foe. 

7aishunpa7a&&  said  :-- 

55.  Thus  addressed  by  the  king,  Dhau- 
tnya,  the  best  of  the  twice  horn,  arranged 
all  that  was  necessary  for  their  departure. 

56.  Lighting  up  fires,  he  offered  with 
Mantras  the  oblations  on  them  that  tl»ey 
might  gain  prosperity  and  success  and 
spread  their  conquest  all  over  the  earth. 

57.  Then  the  six,  having  circumbulated 
the  fire  and  the  Brahmanas  whose  only  trea- 
sure is  austerity,  departed  with  Jajnaseni 
ahead  of  them. 

58.  The^e  heroes  having  departed, 
Dhaumya,  the  great  among  ascetics,  took 
their  Agnihotra  fires  and  started  for 
Panchalas. 

29.  Indrasena  ard  others  as  mentioned 
before,  after  having  gone  to  the  Yadavas 
spent  their  days  happily  and  privately  in 
looking  after  the  horses  and  cars  of  the 
Pandavas. 

Thus  ends  the  fourth  chapter^  the  advice 
of  Dhauffta,  in  Panda va  Pravesha  of  the 
Virata  Parva^ 


CHAPTER     V. 

(PANDAVA  PRAVESHA  PARVA)— 
Qontinued» 

7aii}iainpa7ana  eaid  :— 

1.  Those  heroes  equipped  with  swords 
and  finger-protectors  made  of  Iguna 
leather  and  furnished  with  weapons  and 
q|uivers  proceeded  in  the  direction  of  the 
r\ver  Kalindi. 

2.  Then  they  desirous  of  regaining  their 
own  kingdom  put  an  end  to  their  forest-life 
and  walked  on  foot  to  the  southern  bank  of 
the  river  (Kalindi). 

3—5.  Having  put  an  end  to  their  fbrest 
life,  those  sons  of  Pandu,  wielders  of  great 
bows,  endued  with  great  strength,  equip- 
ped with  swords,  wearing  beards  and  look- 
ing wan  proceeded  through  Yakrillema  and 
Surasena,  and  leaving  the  country  of  Pan- 
chalas on  the  south  and  that  of  Dasarna 
on  the  north,  dweiring(sometimes)  in  hill- 
forta  and    forest  fastnesses  and  killing  the 


deer  (  in  their  journey  )  entered  Matsya*s 
dominions  giving  out  themselves  as 
hunters. 

6—7.  Having  arrived  at  the  country 
Krishna  said  to  the  king— *' Look  here, 
there  are  seen  many  foot-paths  and  these 
indicate  the  existence  of  Virata's  metropo- 
lis in  the  distance.  Spend  the  remaining 
part  of  the  night  here  for  great  is  my 
fatigue." 

Tudhistliira  said  :— 

8.  O  Dhananjaya,  O  Bharata,  take  uf 
Panchali  and  carry  her.  As  we  are  come 
out  of  this  forest  we  shall  settle  ourselves  in 
the  capital. 

Vaisliafiipayana  laid  :— 

9.  Arjuna,  like   the  leader  of  elephants, 

3uickly     took      up      Draupadi  (Drupada's 
aughter)  and  on  reaching  the  skirts  of  the 
forest  let  her  down. 

10.  After  having  arrived  at  the  capital 
the  son  of  Kunti,  asked  Arjuna  **wherc 
shall  we  keep  our  weapons  before  we  enter 
the  cily  7 

11.  If  we  enter  the  city  with  our  weapons 
we  shall  undoubtedly  cause  terror  to  the 
citizens. 

12.  Moreover  thy  gigantic  bow,  the 
Gandiva,  is  known  to  the  people  of  the 
world,  therefore,  if  we  enter  the  city  with 
that  weapon,  the  people  will  undoutedly  re- 
cognise us  very  soon. 

13.  And  if  any  one  of  us  be  discovered 
we  shall  have  to  enter  the  forest  again  for 
another  twelve  years,  for  that  hiw  tryly 
been  our  promise. 

AijimaBaid:— 

14.  O  lord  of  men,  close  by  the  cretna- 
tion  ground  there  stands,  on  the  mountain 
peak,  a  large  Sami  tree,  gig'antic  in  si<e, 
hard  to  clmb  upon  and  with  tremeadouf 
boughs. 

14.  Nor  is  their  any  human  being  1 
believe  who  can  observe  us,  O  Pandaw, 
depositing  our  weapons. 

16.  Remote  from  the  road  there  grows 
the  tree  in  the  forest  inliabited  by  beast? 
and  snakes  and  it  stands  beside  a  disnidi 
cremation  ground. 

17.  Having  thus  deposited  our  weapons 
on  the  Sami  tree  we  shall,  O  Bharata,  go  to 
the  city  and  pass  our  days  there  in  style 
befitting  us. 

7ai8]iampa7aiia  said  :— 

x8.  Having  spoken  thus  to  ihe  krf^ 
Vudhisthira,  tiie  virtuous  Arjuna,  O  best  oJ 
the  BharaU  race,  prepared  for  putiinj 
aside  the  weapons  on  that  tree. 


VIRATA    PARVA. 


tg— 20.  Prltha's  son,  the  best  of  the 
Kurus,  loosend  the  string  of  the  large  and 
tremendous  Gandiva,  capable  of  producing 
a  deeply  terrific  twang,  of  destroying  the 
mighty  hosts  of  enemies  and  by  which  he, 
on  a  single  car,  had  conquered  all  the  gods 
and  men  and  many  opulent  countries, 

21.  The  warlike  Yudhisthira,  the  chas- 
tiser  of  enemies,  loosened  the  undecaying 
string"  of  bow  with  which  he  had  protected 
the  field  of  the  Kurus  (Kurukshelra). 

23 — 24.  The  mighty  Bhimasena  un- 
fastened the  string  of  the  bow  with  which 
the  sinless  one  had  conquered  the  Panchalas 
in  fight,  defeated  the  lord  of  Sindhu, 
opposed  many  of  his  foes  alone  at  the  time 
of  spreading  his  conquest  in  all  directions 
and  hearing  whose  tw^ng  like  the  splitting 
of  a  mountain,  or  like  the  roar  of  the  thun- 
der, the  enemies  had  fled  from  the  field. 

25 — 26.  The  heroic  son  of  Pandu  by 
Madri,  having  large  arms,  copper  comple- 
xion, frugal  speech  and  immense  prowess  in 
the  field  of  batlle.known  by  the  name  Nakula 
by  virtue  of  his  matchless  beauty  in  the 
family,  to  k  away  the  string  of  his  bow 
with  which  he  had  cnnquered  all  the  regions 
of  the  west. 

27.  The  heroic  Sahadeva  of  noble  con- 
duct rendered  his  bow  stringless  with  which 
he  made  conquests  in  the  southern  regions.     ' 

28.  Along  with  their  bows  they   deposit-  , 
ed    their   long   and  sinning  swords,  quivers 
of  great  value,  and  arrows    with  edges    as 
sharp  as  those  of  razors.  | 

29.  Then  Yudhisthira,  the  son  of  Kunti,  i 
commanded  Nakula   "O    heroic  one  ascend 
this    Sami    tree    and    deposit     those     bows 
thereon." 

30 — 31.  Having  ascended  the  Sami  tree  ' 
Nakula  himself  placed  these  bows.  He  I 
tied  them  with  strong  ropes  with  those  parts  ^ 
of  the  tree  which  he  thought  to  be  well- 
formed  and  where  the  rain  falls  in  an 
oblique  lines. 

32.     There    also  the  Panda vas     fastened  j 
a  corpse  so  that  the  people  getting   the   bad 
smell  and  saying  **there  is  a  corpse  fastened" 
will  shun  this  Sami  from  a  distance 

33 — 34.  After  having  finished  the  fast- 
ning  they  gave  otit— •'  This  is  our  mother, 
one  hundred  and  eight  years  old.  This  is 
our  ancestral  custom,  observed  by  our 
forefathers." 

35.  Having  said  this  to  the  cow-herds 
and  ship-herds  Pritha's  sons,  the  subduers 
of  enemies,  approached  the  capital. 

36,  (In  order  to  live  incognito)  Yudhis- 
thira selected  for  himself  and  his  brothers 
these  false  names — ^Jaya,  Jayanta,  Bijaya, 
J  ayatsena  and  Jayatbala. 


37.     For  the  purpose  of  passing  the  thir- 
teenth   year    undiscovered    in  that  kingdom- 
they  entered  the  great  city  in   conformity    to 
their  promise  (to  Duryodhana) 

Thus  ends  the  fifth  chapter,  the  entering' 
into  Virata's  city,  in  the  Fandava  Pravesha 
of  the    Virata  Parva. 


CHAPTER     VI. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

Vaishampayana  said  :-< 

I — 5.  While  Yudhisthira  was  about  to 
enter  the  beautiful  city  of  Virata,  he 
mentally  hymned  the  divine  Durga,  the 
goddess  of  the  three  worlds,  bom  of  the 
womb  of  Yashada,  very  dear  to  Narayana, 
born  in  the  family  of  NandaGopa,  bestower 
of  prosperity  capable  of  enhancing  a  family, 
the  terror  of  Kansa,  slayer  of  Asuras,.the 
goddess  who  ascended  the  welkin  when 
dashed  on  a  stone  slate,  Vasudeva's  sister, 
adorned  with  celestial  garlands,  attired 
in  celestial  apparel  ana  holding  sword 
and  scimitar  capable  of  rescuing  wor- 
shippers, like  a  cow  in  the  mire,  who  for 
the  purpose  of  getting  themselves  released 
of  the  burden,  invoke  the  aid  of  that  giver 
of  eternal   blessing. 

6.  Tlie  king,  with  his  brothers,  desirous 
of  obtaining  a  sight  of  the  goddesss,  in- 
voked her  and  began  to  sing  praises  by 
various  hymns. 

7.  I  salute  thee,  O  bestower  of  boons, 
O  thou  that  art  the  same  as  Krishna,  O 
maiden,  O  thou  Chaya,  O  thou  that  hast  a 
form  bright  as  the  newly  risen  sun,  and  a 
face  at  beautiful  as  the  full   moon  itself. 

8.  I  salute  thee,  O  thou  of  four  hands 
and  four  faces.  O  thou  that  hast  large  hips 
and  a  very  high -boom,  O  thou  that  wcar- 
est    bangles  and  bearest  armlets. 

9.  O  goddess  thou  appearest  like  Padma 
the  consort  of  Narayana,  O  thou  ranger 
in  the  sky,  thy  Brahmacharya  and  the  real 
forms  are  botn  without  a  spot. 

10 — 12.  O  goddess,  thou  appearst  with  a 
countenance  that  vies  with  the  moon,  with  a 
pair  of  well  shaped  ears  decorated  with  ex- 
cellent rings,  having  a  pair  of  large  arms 
like  Indra's  pole  ;  thou  art  the  only  female 
in  the  world  endowed  with  the  attributes  of 
piety,  purity — thou  art  the  one  holdins^  a 
vessel,  a  lotus,  a  bell,  a  noose,  a  bow  and  a 
large  discus  and  various  other  weapons. 

13. — 14.  With  a  beautiful  crown  ai)^ 
graceful   tresses,  with  dresses  made  of  the  . 


MAflABIIARATA. 


hoods  of  serpents  and  an  ornament 
festooning  your  hip,  you  appear  to  be  like 
the  mouiH  Mandara  girded  with  serpents  ; 
also  you  shine  with  peacock-plumes  stand- 
ing high  on  your  crest. 

15.  Having  accepted  the  vow  of  maiden 
hood  you  have  sanctified  the  heaven  ;  there- 
fore, O  goddess,  you  are  praised  and  adorn- 
ed by  the  gods. 

16.  For  the  protection  of  the  three 
worlds,  you  have  slain  the  demon  Mahisha 
(buffaloe)  ;  O  foremost  of  deities,  be  pro- 
pitious to  me ;  give  me  your  grace  and  be 
the  cause  of  my  well-being. 

17.  You  are  Jaya  and  Vijaya  and 
capable  of  giving  victory  in  battle,  as  you 
are  also  capable  of  granting  boons,  now 
he  pleased  to  grant  me  victory. 

18.  O  Kali,  Kali,  O  Mahakali,  fond  of 
wine,  meat  and  animal-Bacrifice  your  eternal 
abode  is  on  the  Vindya,  the  chief  of  the 
mountains. 

19 — 20.  O  giver  of  boon,  capable  of 
ranging  every  where  at  will,  you  are  followed 
by  celestial  beings  (in  your  journey). 
Persons  who,  for  the  purpose  of  shal^ing  off 
their  burdens,  bow  down  to,  or  call  upon, 
you  in  the  morning  on  earth,  attain  all 
either  in  respect  of  children  or  riches.  O 
Purga,  as  you  rescue  people  from  danger, 
you  are  called  by  them  Durga. 

21.  You  are  the  greatest  refuge  of 
people  who  are  groping  in  the  wilderness, 
getting  drowned  in  the  great  ocean,  and 
are  taken  Cetptives  by  high-way-men. 

22.  O  great  goddess,  the  persons  who 
remember  you  in  the  crossing  of  waters 
and  in  the  forest  and  wilderness  are  never 
alfflicted  with  calamity. 

25.  You  are  fame,  and  prosperity,  you 
are  fortitude  and  success,  you  are  modesty 
and  knowledge,  you  are  offspring  and 
intellect,  you  are  evening  and  night,  you 
are  light  and  sleep*  you  are  lunar  beam 
and  beauty,  and  you  are  forgiveness  and 
mercy. 

24.  When  worshipped,  you  remove 
m«o'8  fetters,  ignorance,  loss  of  sons,  loss  of 
w^lb  and  disease,  death  and  dread. 

25.  I  have  been  deprived  of  my  king- 
dom, and  seek  your  refuge.  O  supreme 
goddess,  I  make  obeisance  to  you  with  bend- 
ed head. 

atVw  O  possesser  of  eyes  like  the  petals  of 
lotuses,  be  truth  to  us  who  are  seeking  after 
trutc.  O  I>urga,  O  refuge  of  all,  O  affec- 
tjonata  to  devotees,  be  pleased  to  grant  me 
pn>C6ction. 

27.  Thus  praised  the  goddess  showed 
hcrwif  to  the  Panda vas  and  having  ad- 
draased  him  thofi  said. 


28.  O  Lord  endowed  with  massive  amis, 
listen  to  my  words  ;  shortly  you  shall  get 
victory  in  battle. 

29.  Having  defeated  and  slaughtered 
the  Kaurava  forces  through  my  benediction 
and  rendered  the  kingdom  destitute  of 
thorns  you  shall  enjoy  the  earth  again. 

30.  O  king^  you  shall  with  your  brotheri 
again  enjoy  an  abundance  through  ny 
grace,  health  and  happiness* 

31.  I,  propitiated,  will  confer,  king- 
dom longivity,  goodly  form  and  offspring  on 
those  stainless  persons  who  wiU  oiant  my 
attributes  aloud  to  the  world. 

32 — ^33.  To  persons  who  will  remember 
me,  as  you  have  done,  in  exile,  in  the  town 
in  battle,  in  danger  by  foes,  in  forest,  in 
unapproachable  deserts,  in  seas  or  in  moon- 
tains,  there  will  be  nothing  unatlainable  in 
this  world. 

34.  O  sons  of  Pandu,  he  who  will  Kiten 
to,  or  recite  with  faith  this  excellent  hymn, 
shall  attain  success  in  all  his  undertakings 

35.  Through  my  grace  neither  the 
Kurus  nor  the  people  inhabiting  the  city  of 
Virata,  will  be  able  to  recognise  you  all 
during  your  stay  in  that  city. 

36.  Having  said  this  to  Vudhisthira  tbt 
represser  of  foes  and  bestowed  protection  on 
the  sons  of  Pandu  the  Goddess  disappeared. 

Thus  ends  the  sixth  chapter,  ihekfmn 
of  Durgu  in  Pandava  Fraveska  of  ihi 
Virata  Parva, 


CHAPTER  VII. 

(PANDAVA  PR  A  VESHA  PARVA)- 

Coniinued* 

ValsliampaTna  said  :— 

I — ^3.  Then  having  tied  up  in  his  doth 
dice  made  of  gold  set  with  saphirssarii 
pflaced  them  under  hb  arm-pit,  the  king 
Vudhisthira,  the  lord  of  men,  of  great  gk>ry.  J 
founder  of  the  Kuril  family,  of  great  sooL 
respected  by  kings,  hard  to  be  approached 
like  a  serpent  of  virulent  venom,  the 
best  of  men,  great  in  might  and  beauty, 
resembling  a  deity  in  form,  appearing  like 
the  sun  enveloped  with  thick  clouds,  and  liw 
the  mighty  nre  covered  with  ashes,  to 
presented  himself  before  the  iHustriotts 
king  Virata  while  he  was  seated  in  tix 
cuurt. 

4.  The  king  Virata  first  saw  the  P»ndao 
coming  like  the  moon  covered  with  doo* 
and  then  in  a  moment  found  him  arrived  at 


VIRATA    PARVA. 


the  coart,  With  d  coUrtteiianee    like    the  full 
m«on  and  possessed  of  a  great  splendour. 

5.  The  king  Virata  asked  his  counsellors, 
the  Brahmanas,the  charioteers,  the  Vaishyas 
and  all  others  who  took  their  scats  about 
him,  "  who  might  be  the  man  that  has 
come  first,  and  just  like  a  kmg  appears  in 
my  court. 

6.  This  best  of  men  can  not  be  a   Brah-' 
min  ;    me-thinks  he  is    a    lord    of  earth  ; 
though  he  has  neither  a  slave,    nor    a    car, 
nor  an  slepliant  with  him,  yet  he  shines  just 
like  Indra* 

^.  Bv  the  marks  on  his  person  it  is  indi- 
cated that  he  is  no  other  than  one  whose 
head  has  gone  through  the  ceremony  of 
coronal  baths,  and  that  is  my  belief.  He 
approaches  me  as  fearless  as  an  elephant  in 
a    ruttish  frenzy  approaches  a  lotus.*' 

8.  Vudhistrtira,  the  best  of  men, 
having  come  near  the  king  Virata  while 
he  was  thus  indulging  in  thoughts,  address- 
ed him  saying  "O  g^reat  king.know  me  to  be 
a  Brahmin,  who  having  lost  all,  have  come 
to  yoUt  solicitous  for  his  livelihood. 

9.  O  sinless  orlei  I  wish  to  reside  with 
you  just  Kke  one  obeying  the  voice  of  his 
master  O  Lord!"  After  having  accorded 
him  a  duj  Welcome  the  king  well  pleased 
said  "  accept  the  post  you  seek  for*'' 

10.  Having  appointed  him  the  best 
of  kings»  O  king,  glad  at  heart  address- 
ed him  saying "  O  worshipful  one  I  bow 
down  to  you'*  from  the  dominions  of  what 
king  you  are  come  here  7  Please  tell  me 
truly  what  your  name  is  and  What  family 
you  belong  to  and  whether  you  have 
Kfiowledge  of  any  art* 

11.  I  was  formerly  a  friend  of  Vudhis- 
thira,  t  am  a  Brahmin  belonging  to  the 
family  named  Vatayghara,  I  am  expert  in 
casting  dice.  O  Virata^  I  am  known  by  the 
name  of  (4anka. 

Virata  lald  t^ 

lii  1  grant  you  the  boon  whidh  you  may 
desire.  Rule  over  the  Matshyas.  Know 
me  to  be  your  obedient.  Even  the  cunning 
gamblers  are  always  beloved  of  me,  you, 
like  a  kingi  deserve  a  kingdom. 

TTldhiitiliitiald'.-' 

13.  O  Maftshya,  O  kird  of  people,  1  shall 
never  pick  a  quarrel »  from  the  play 
at  dice,  with  low  people^  nor  shall  any 
person  be  defeated  by  me.  Let  this  bo«n  be 
granted  to  me  through  your  grace* 

14.  Siireiy  shall  I  kill  him    who  may  do 


wrong  to  you.  Should  he  be  a  Brahmin  t 
shall  banish  him  from  my  kingdom.  Let 
my  assembled  subjects  hear,  Kanka,  ig  a« 
much  lord  of  this  my  dominion  £L*s  I 
myself. 

15.  You  (Kanka)  shall  be  my  friend, 
your  vehicle  shall  be  the  same  as  mine,  you 
shall  have  plenty  of  clothes  and  sundrv 
sorts  of  drinks  and  dishes.  You  shall  look 
into  both  ins  and  outs  of  my  affair,  I  shall 
always  keep  my  doors  open  for  you. 

16.  When  the  people  pressed  by  the 
want  of  employment,  will  apply  to  you,  yoU 
shall  at  all  hours  tell  me  all  their  words. 
I  shall  undoubtedly  give  them  all  that  they 
will  ask  for  ;  before  my  presence  there  will 
be  no  fear  to  you. 

Vaishampayana  said  :— 

27.  Having  thus  obtained  the  bOon  from 
the  king  Virata  hft  too  the  best  of  men 
began  to  live  there  happily,  highly  respected 
by  all.     Nor  could  any  one  discover  him. 

Thus  ends  th$  seventh  chapter,  Vudhis* 
thtfa  5  entry  in  Pandava  Pravesha  of  th$ 
Virata  Parva, 


CHAPTER  Vlll* 

(PANDAVA  PRAVfiSHA  PARVA)-- 

Continuedi 

y^isliaalptyuia  iftid  ^- 

1.  Then  there  came  artothor  o(  dfeadfut 
strength  and  of  shining  beauty,  with  a  gait 
as  pleasant  as  that  of  a  lion ;  holding  in 
hand  a  cooking  laddie  and  a  spoon  and  an 
unsheathed  sword  of  a^ure  body  and  witkout 
a  spot  on  the  blade* 

2.  Althoiigh  in  the  guise  of  a  cook  he  en- 
dued with  the  strength  of  the  lofd  of  moun- 
tains, and  attired  in  dark  garments,  reached 
the  king  of  the  Matsyas  and  stood  before 
him  illumining,  with  his  great  splendour,  all 
around  him  like  the  sun  revealing  the 
world. 

3.  Beholding  him  like  a  king  present  bc-» 
fore  him  Virata  asked  the  people  assembled 
there  "who  is  this  young  man  seen,  the 
best  of  men,  exceedingly  beautiful,  and 
having  shoulders  as  high  as  those  of  a  liotl. 

4.  This  mart,  not  seert  before,  is  Jike  one 
seen  j  thinking  and  thinkmg  over  1  Cannot 
come  to  a  definite  conclusion  (who  he  may 
be);  nor  do  1,  with  a  serious  deliberationi 
UndersUnd  the  intention  of  that  best  of 
men* 

5.  Beholding  him  I  do  not  deem  It  worth 
while    to   discuss    whether  he  is  the  king  of 


10 


MAHABHARATA. 


the  Gandarbhas  6t  Purandara  himself ;  as- 
certain who  it  is  standing  before  my  eyes, 
let  him  have  in  no  time  wliat  he  desires. 

6.  Thus  commissioned  by  the  words  of 
Virata,  his  quick-paced  messengers  went  to 
the  son  of  Kunti  and  told  that  younp^er  bro- 
ther of  Yudhisthira  all  that  the  king  had 
said. 

7.  Then  the  high-souled  son  of  Panda 
approaching  the  king  Virata  spoke  in  words 
not  poorly  on  the  occasion  *'  O  king,  I  am  a 
cook  named  Ballaba  ;  appoint  me,  pray, 
an  expert  in  culinary  arts. 

Virata  tald :— 

8.  I  do  not  belive  that  cooking  is  your 
business,  you  shine  like  a  thousand-eyed 
deity  amongst  men  ;  you  seem  to  be  the  best 
in  grace,  beauty  and  prowess. 

BUma  said  :— 

p.  O  king,  I  am  yotir  cook  and  servant  ; 
it  IS  not  so  that  I  have  only  the  knowledge 
of  curries,  although  O  king,tbey  were  always 
tasted,  in  days  gone  by,  by  the  king  Yudhis- 
thira. 

10.  O  ruler  of  the  earth,  I  am  also  a 
wrestler,  there  is  no  equal  to  me  in  strength. 
O  sinless-one,  I  shall  always  entertain  you 
by  fighting  with  elephants  and  lions. 

Virata  said  :— 

11.  I  grant  you  the'boons ;  you  will  take 
possession  of  the  kitchen  in  which  you  say 
you  are  skilled.  I  do  not  think  this  ofHtie 
IS  worthy  of  you.  You  Jdeserve  the  whole 
earth  having  seas  for  its  walls,  (girt  by  the 
seas). 

12.  1  have  done  what  you  desire,  you  arc 
appointed  in  my  kitchen.  I  place  you  at 
the  head  of  those  who  have  been  appointed 
there  before  by  me. 

13.  Thus  appointed  in  the  kitchen 
Bhima  becamt  a  great  favorite  of  the  king 
Virata.  O  king,  he  began  to  live  there,  but 
neither  the  servants  of  Virata  nor  other 
people  recognised  him. 

Thus  ends  ih§  eighth  chapter,  the  entry 
of  Bhima,  in  Pandava  Pravesha  of  the 
Virata  Parva. 


CHAPTER    IX. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

VaiiliampayaTia  said  :— 

I.     Then  Draupadi.  of  pleasant  smile  and 

of  dark  eyes,  bending  her  black ;  glossy,  soft, 

ong    and    fine  tresses  of  crispy  ends  into  a 


twisted  braid,  threw  it  on"  her  right  sid^  ani 
kept  it  concealed  (under  her  cIoSi). 

2.  Having  put  on  a  very  big  dirty  piece 
of  cloth  and  dressed  hersolf  as  a  Shakin- 
dhri,  Krishna  began  to  ramble  hither  and 
ihither  like  one  in  a  miserable  plight.  All 
males  and  females  came  running  to  her 
wandering  about. 

-  3.  Beholding  her  they  asked  "  who  are 
you  and  what  you  want  to  do  "  ?  O  king, 
she  said  to  them  **  I  am  a  Sairindhri ;  here 
have  I  come  to  do  his  work  who  will 
maintain  me." 

4.  The  people,  seeing  her  beauty  and 
dress,  hearmg  her  voice  so  sweet,  could  not 
belive  her  to  be  in  a  position  of  a  maid  ser- 
vant come  in  quest  of  livelihood. 

5.  While  going  abroad  from  the  root 
of  the  palace  Virata's  beloved  wife,  the 
daughter  of  Kaikaya,  beheld  the  daughter  of 
Drupada. 

6.  Beholding  her  thus  plighted,  unpro- 
tected and  clad  in  a  single  piece  of  cloth, 
she  (Virata's  wife)  addressed  her  saying  "0 
gentle  one,  who  are  yeu  and  what  you  de- 
sire to  do. 

7.  O  king,  she  said  to  her  "I  am  a 
Shairindhri,  I  desire  to  do  his  work  who 
will  maintain  me." 

Sudeshna  said  :— 

8.  It  cannot  be  so  as  you  sa^',  O  beauti- 
ful one,  (but  on  the  contrary)  it  seems  yoi 
can  appoint  numerous  servants  both  male 
and  female. 

9.  You  are  such  a  one  a<t  j'our  heels  arc 
not  high,  thigs  touch  each  other,  deep  are 
your  intelligence,  voice  and  navel,  highly 
developed  are  your  soles,  palms,  tongue, 
upper  and  nether  lips  and  your  voice  is  as 
sweet  as  that  of  a  swan. 

10.  You  are  one  of  beautiful  tresses, 
good  breasts  and  possessed  of  high  gra- 
ces ;  and  plump  are  your  buttoc  and  breasts. 
Being  furnished  with  all  these  beaotifoi 
signs,you  appear  like  a  Cashmerean  woman. 

11.  You  are  one  with  eyes  having  its 
line  of  hairs  gracefully  bent,  lips  scarlet  as 
Bimba,  waist  slender,  neck  having  the  lines 
like  those  on  the  conch,  veins  scarcely  visible 
and  countenance  like  the  full  moon. 

12.  In  beauty  you  are  S'ri  goddess  of 
beaaty)  herself  with  eyes  resembling  lh< 
petals  of  the  autumnal  lotus,  with  a  person 
fragrant  as  the  antumnal  lotus  chief,  and 
seated  on  the  antumnal  lotus. 

13 — 15.  O  gentle  one,  ten  roe  who  yc^ 
are ;  you  cannot  be  a  maid-servant ;  are  ycv 
aYakshi  or  a  goddess,  a  Garrdhau-bt  or  ^^^ 
Apsara  (nymph)  7  are  you  the  daughter  of  a 


VIRATA  PARVA. 


II 


celestial  or  a  female  naga  ? — is  a  presiding 
deity  of  the  city?  Are  you  a  Vidyadhari 
or  a  Kinnari  or  Rohini  herself  ?  Are  you 
Alambusha  or  Misrakeshi  or  Pundarika  or 
Malini  or  the  queen  of  Indra  or  Varuna,  or 
are  you  the  wife  of  Viswakarma  or  of  the 
Prajapati  himself  ?  These  goddesses  are 
renowned  in  the  regions  of  celestials ;  of 
these  who  are  you,  O  beautiful  one  ? 

Draupadi  said  :— 

16.     I  am  neither  a  goddess    nor  a    Gan- 
dharbi  nor  an  Ashuri    nor    a  Rakshasha  ;  I  j 
am  a  maid-servant  of  the  Sairindhiri  class  ; 
1  tell  you  this  truth. 

17 — 19.  I  know  how  to  dress  the  hair, 
pound  (fragrant  staff)  to  make  unguents. 
O  auspicious  lady,  I  know  also  how  to  make 
beautiful  and  variegated  garlands  of  jasa- 
mines,  lotuses,  lilies  and  Champakas.  For- 
merly I  served  Satyavama,  the  beloved 
queen  of  Krishna,  and  also  Krishna  the  wife 
of  the  Pandavas,  and  the  only  beauty  of  the 
Kuru  race. 

20.  I  serve  in  those  places  where  I  may 
get  good  food  and  clothes ;  as  long  as  I  get 
them  I  continue  to  serve. 

21.  Draupadi  herself  called  me  by  name 
Malini,  O  lady  Sudeshna,  I,  her  serving 
maid,  have  come  to  your  house  to-day. 

Sudoshna  said  :— 

22.  I  can  place  you  on  my  head,  and 
there  is  no  doubt  in  that,  provided  that  the 
king  does  not  desire  you  and  be  not  captiva- 
ted with  bis  wiiole  heart. 

23.  Charmed  by  your  beauty  even  the 
females  of  the  royal  house  hold  and  as  well 
as  those  in  my  own  seraglio  are  gazing  at 
you.  What  male  person  is  there  whom 
you  will  not  captivate? 

24.  Look  again,  even  the  very  trees  that 
stand  in  my  palace  seem  to  bend  low  as  if 
by  way  of  paying  homage  to  >ou,  what  male 
person  is  there  that  will  not  be  attracted  by 
you  ? 

.25.  O  you  of  well -shaped  hips;  O  you 
girl  of  surpassing  beauty,  beholding  your 
superhuman  form,  king  Virata,  will  surely 
forsake  me  and  will  turti  to  you  with  his 
whole  heart. 

26.  O  you  of  expanded  eyes,  of  nimble 
glances,  the  person,  on  whom  you  endued 
with  faultless  limbs,  will  cast  a  look  with  de- 
5>ire,  will  surely  fall  a  victim  to  the  God  of 
Love. 

27.  O  you  of  sweet  smiles,  O  you  of  per- 
■cctly  faultless  form,  the  man  who  will  be- 
hold you  often  and  often  will  surely  be  sub- 
let to  that  formless  deity. 


28.  As  a  person  climbs  up  a  tree  for  his 
own  destruction,  so,  O  you  of  graceful  eye- 
brows, your  stay  in  this  royal  house- 
hold will  bring  out  the  sam«  result  to 
me. 

29.  As  a  crab  conceives  for  her  own 
death  so,  O  you  of  pleasant  smiles,  my 
desire  for  your  stay  here  will  surely  be  ruin- 
ous to  me. 

Bsanpadi  said  :— 

30.  Neither  by  Virata  nor  by  any  othor 
man  I  am  to  be  won,  O  fair  lady,  for  I  have 
five  youthful  husbands  who  are  all  Gan« 
dharvas. 

31.  They  are  the  sons  of  certain  Gan- 
dharva  king  of  extra-ordinary  strength  ,• 
they  always  protect  me.  Also  my  mode  of 
living  is  very  hard. 

32.  My  Gandharva  husbands  wish  me 
to  serve  only  such  persons  as  will  not  give  me 
to  eat  food  already  partaken  of  by  another 
or  ask  me  to  wash  their  feet. 

33.  The  person  who  will  desire  me  like 
any  other  woman,  will  surely  encounter  des- 
truction that  very  night. 

34.  O  lady  of  sweet  smiles,  no  one  is 
able  to  decoy  me  from  the  paths  of  rectitude; 
those  beloved  Gandharbas  of  exceeding 
prowess  always  protect  me  secretly. 

Suddslina  said  :— 

35.  O  charming  one,  it  being  so,  I  will 
allow  you  a  residence  (in  my  palace)  accord- 
ing to  your  desire.  You  will  never  have  to 
touch  food  partaken  of  by  another  nor  even 
to  wash  another's  feet. 

36.  Thus  assured  by  the  wife  of  Virata 
the  chaste  Krishna,  devoted  to  her  lords* 
began  to  live  in  that  city.  O  Janamejaya, 
no  one  of  that  place  could  know  who  she 
really  was. 

Thus  ends  the  ninth  chapter,  the  entry 
of  Draupadi,  in  Pandava  Pravesha  of  th€ 
Virata  rarva. 


CHAPTER    X. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued* 

Vaisliampa/aaa  said  :— 

1.  Wearing  an  excellent  dress  of  a  cow- 
herd and  learning  the  dialect  of  the 
same,  Shahadeva  also  arrived  at  the  city  of 
the  king   Virata. 

2,  Then  the  king,  seeing  him  standing  in 
the  cow  pasture  in  the  vicinity  of  the  royal 
palace,  became  amazed  and  stnt  for  him. 


12 


MAHARIIARATA. 


3.  The  king,  seeing  that  best  of  men 
shining  in  splendour,  coming,  asked  the  son 
of  Kuru. 

4.  ."To  whom  do  you  belong  ?  Whence 
are  you  come  and  what  do  you  seek  ?  you 
wer^  not  seen  by  me  before,  tell  me 
in  sooth  all  about  you,  O  best  of  men." 

5.  Having  coma  to  the  king,  the  repres- 
ser of  foes  Shahadeva  said  with  a  voice  deep 
as  the  roar  of  the  clouds,  *'I  am  a  Vaishya 
known  by  the  name  Arishtanemi,  I  served 
as  an  enumeratar  of  the  cows  of  those  best 
of  the  Kura  race. 

6.  O  foremost  of  men,  I  do  no  know 
where  the  sons,  of  Pritha  the  foremost  among 
men,  are  ;  I  want  to  live  with  you.  1  can 
not  keep  myself  without  service,  I  do 
not  like  to  serve  any  other  king  except 
you.  C', 

Tirata  said  :— 

7.  You  must  either  be  a  Brahmana  or  a 
Kshatriya,  you  are  as  graceful  as  the  lord  of 
the  entire  earth  girt  by  the  sea.  Tell  me 
truly,  O  afflicter  of  enemies,  the  office 
of    a  Vaishya  does  not  become  you. 

8.  Tell  me  from  the  dominion,  of  what 
king  you  are  come  here,  what  knowledge  of 
art  you  are  versed  with,  in  what  capacity 
you  will  remain  with  us  and  what  your  pay 
will  be. 

Sahadera  said  :— 

9 — 10.  Of  the  five  sons  of  Pandu  Yu- 
dhisthira  is  the  eldest.  He  had  one  division 
of  kine  the  number  whereof  amounts  to 
eight  hundred  and  ten  thousand  and  ano- 
ther ten  thousand,  and  another  twenty  thou- 
sand and  so  forth.  I  was  employed  as  an 
enumerator  of  cows  under  them  ;  people  used 
to  call  me  Tantripala. 

1 1 .  Nothing  is  unknown  to  me  about  the 
cows  that  live  within  ten  Yojans  and  whose 
tale  has  been  taken  in  reference  to  their 
present  past  and  future. 

12.  My  merits  were  known  to  that  hlgh- 
souled  one,  and  the  Kuru  king  Vudliisthira 
was  pleased  with  me. 

13.  I  am  perfectly  aware  of  the  arts  by 
means  of  which  the  kine  may  increase  in 
number  within  a  short  time  and  no  disease 
may  come  upon  them. 

14.  O  kin^,  I  also  know  the  bulls  having 
marks  for  which  they  are  adored  by  people 
and  by  smelling  whose  urine  even  Uie  barren 
may  be  fruitful. 

Virata  said  .~ 

15.  1  have  a  hundred  thousand  ktne  of 
various  classes  the  merits  of  which  have  not 
yet  been  brought  to  light.     I  give  you   th« 


charge  of  these  beasts    with   their   keepers. 
Let  my  beasts  be  henceforth  in  thy  keep. 

VaishampaTana  said  ;— 

16.  The  best  of  men  began  to  live  there 
happily  without  being  recognised  by  the 
king,  tlie  lord  of  men,  nor  did  any  one  else 
know  him  ^  the  king  also  allowed  bim  a 
stipend  as  much  as  he  desired. 

l^hus  §nds  the  tenth  chapter  the  entry  cf 
Sahadeva,  in  Pandava  Pravesha  of  tke 
Virata  Parva* 


CHAPTER      XI. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

VakhampaTana  sidd:— 

1.  Then  there  was  seen  at  the  gate  of 
the  ramparts  another  person  of  colossal  form, 
rich  in  the  wealth  of  beauty,  adorned  with 
the  ornaments  of  woman,  and  putting  on 
large  ear-rings  and  fine  conch  bracc^ts  act 
witii  gold. 

2.  That  long  armed  one,  having  tKe  gait 
like  that  of  an  eiephant,  witu  k>ng  and  abun- 
dant tissues  hanging  about«  came  to  Virats^ 
shaking  the  earth  with   his  tread  and  stood 

in  his  court. 

3 — ^4.  Beholdirig  him ,  I  he  son  of  the  great 
Indra,  resembling  an  elephant  in  gait,  him 
capable  of  crushing  foes,  having  his  real 
form  hidden  in  disguise,  entering  the  court 
chamber  and  stepping  forward  to  the  king, 
he  (Virata)  asked  all  his  courtiers  **when€e 
does  this  man  come ;  I  have  never  heard  of 
him  before."  The  people  thereof  said  of  the 
person  as  one  unknown  to  them.  Thereupon 
the  king  said  wonderingly. 

5 — 6»  *'  Endowed  with  might  30U  appear 
like  a  celestial  ;  you  are  voung  and  of  dark 
complexion  and  re&emble  the  leader  of  a 
herd  of  elephants.  Although  you  h^e 
worn  fine  conch- bracelets  beset  witli  gold 
ear-rings  and  loosened  your  braid,  yet  you 
shine  as  one  decked  with  garlands  and  one 
hairs  and  equipped  with  bow,  mail  and 
arrows  ;  ascending  the  car  you  wander  at 
your  pleasure.  Be  you  like  my  son  oc 
like  my  self. 

7.  I  am  decrepit,  and  desirous  of  cast* 
off  my  burden.  Rule  you  cheerfully  the 
whole  of  the  Matshya  territory,  I  can  not 
believe  that  such  persons  may  even  be  p( 
the  neuter  sex." 

Arjuna  said  r— 

8.  I  sing,  dance  and  play  on  tnstni* 
ments.     I  am   skilled   in  dancing    and    tx« 


VIRATA    PARVA. 


13 


pert  in  singing.  O  god  among  men,  assign 
me  to  Uttara.  I  shall  be  the  dancing - 
master  to  the  princess. 

9.  It  will  be  of  no  avail  to  describe  how 
I  have  come  by  this  form.  It  will  merely 
augment  my  pain,  O  lord  of  men  ;  know  me 
tobe  Vrihannalla,  a  son  or  daughter  without 
parents. 

Virfttaerald:— 

10.  O  Vrihannala,  I  grant  you  the  boon 
you  seek  for  ;  instruct  my  cGtughter  and 
tliose  like  her  in  dancing  ;  me-seems  this 
ofl^e  is  not  worthy  of  you,  you  deserve  the 
whole  earth  surrounded  by  seas. 

Vaisliftmpayaxia  said  :— 

II — 12.  The  king  of  the  Matshyas, 
having  tested  Vrihannala  in  dancing,  in 
playing  on  instruments  also  in  other  fine 
arts,  sent  him  to  the  quarters  of  the  maidens, 
after  consulting  with  his  different  ministers 
having  him  examined  by  women  and  being 
assured  of  his  impotency  of  a  permanent  type. 
There  th«  mighty  Dhananj^ya  began  to 
teach  singing  and  playing  on  instruments 
to  the  daughter  of  Virata,  and  her  friends 
and  serving  maids.  The  Pandava  soon 
became  their  favorite. 

13.  There  the  self-subdued  Dhananjaya 
began  {o  live  in  disguise  behaving  amiably 
with  them.  The  p«:ople  within  or  without 
the  palace  could  not  recognise  ^im. 

Thus  ends  the  eleventh  chapter^  the  entry 
of  Arjuna,   in  Pandava   Pravesha  of  the 
Virata  Pe^rva, 


CHAPTER    XI  I. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued. 

Vaisliaxttpajana  said :— 

1.  Then  there  was  seen  another  mighty 
son  of  Pandu  approaching  king  Virata  in 
haste ;  the  common  people  thereof  saw  him 
coming  like  solar  orb  freed  from  the  clouds. 

2.  He  be^an  to  observe  the  horses 
around  ;  the  king  of  the  Matshyas,  the  lord 
of  people,  seeing  him  observing  his  horses 
minutely  asked  his  followers  ''whence  is  this 
man  lustrous  like  a  celestial,  coming"  ? 

3.  This  person  looks  closely  at  my 
horses.  Must  he  be  proficient  in  horse-lore. 
Let  him  quickly  enter  into  my  presence. 
This  heroic  one  seems  to  me  as  much  as  a 
celestial." 

4.  That  slaughterer  of  enemies,  having 
approached  the  king  addressed  him  thus 
"  0  king,  let  victory  be  to   you  and  good 


betide  you  all.  I  am  always  esteemed  by 
kings  for  my  ability  as  a  horse-painter.  I 
will  be  an  expert  keeper  of  your  horses." 

Virata  said  :— 

5.  1  give  you  vehicles,  wealth  and  quar- 
ters ;  you  deserve  to  be  the  keeper  of  my 
horses.  But  tell  me  whence  you  are  come, 
whose  you  are,  and  how  y«u  came  here, 
also  tell  me  of  the  arts  you  are  versed 
with. 

Nakala  said  :— 

6.  O  represser  of  foes,  of  the  five  sons 
of  Pandu,  Vudhisthira  is  the  eldest  brother, 
by  him  I  was  formerly  employed  as  a  keeper 
of  his  horses. 

7.  I  know  the  temper  of  horses,  and  the 
art  of  breaking  them  completely.  I  know 
how  to  correct  the  wicked  steeds  and  the 
treatment  of  all  kinds. 

8.  Under  my  care  hardly  does  any  ani- 
mal fall  ill.  What  to  speak  of  horses  even 
mares  in  my  hands  are  nut  to  be  found 
wicked.  People  called  me  by  name,  Gran- 
thika  so  also  Yudhisthira  the  son  of  Pandu. 

Virata  said:— 

9.  Let  all  my  horses  that  belong  to  me 
be  entrusted  to  your  care  from  to-day. 
Let  all  my  charioteers  and  those  to  yoke 
my  horses,  be  henceforth  subordinate  to 
you. 

10.  If  this  be  your  desire,  O  god-like 
one,  tell  me  what  remuneration  is  sought 
by  you.  This  office  of  horse-training  does 
not  become  you,  because  you  look  like  a 
king  and  you  are  agreeable  to  me. 

1 1 .  Here,  the  very  sight  of  you  is  as  much 
pleasing  to  me  as  that  of  Yucfhisthira  him- 
self. Oh  how  does  that  faultless  son  of 
Pandu,  dwell  and  divert  himself  in  the 
forest  without  his  servants. 

Vaishampayana  said  :~- 

12.  That  youthful  one  resembling  the 
chief  of  the  Gandliarvas  was  thus  honored 
by  the  delighted  king  of  Virata,  and  no  one 
recognised  liim  conducting  himself  agree- 
ably in  the  city. 

13.  Thus  the  sons  of  Pandu,  whose  very 
sight  never  proved  abortive,  began  to  live 
in  the  kingdom  of  Matshya ;  and  in  con- 
formity  with  their  pledge,  the  lords  of  the 
earth  surrounded  by  seas  although  stricken^ 
with  woe  began  to  pass  their  days  of  non- 
discovery  with  composure. 

Thus  ends  the  twelfth  chapter,  the  entry- 
of  Nakula,  in  Pandava  Pravesha  of  the 
Virata  Parva, 


H 


MAHABIIARATA 


CHAPTER    XIII. 

(PANDAVA  PRAVESHA  PARVA)— 

Continued, 

Janamejaya  said  :— 

1.  O  twice-born  one,  living  thus  dis- 
guised in  the  city  of  the  Matsh^as  what  did 
lh«  Kuru's  sons  of  exceeding  might  do. 

Vaishampayana  said :— • 

2.  Hear,  what  the  descendants  of  Kuru 
did  living  thus  disguised  in  the  city  of  the 
Matsliyas  and  serving  the  king  thereof. 

3.  By  the  grace  of  the  ascetic  Trina- 
vindu  and  of  the  high-souled  Dharma  they 
began  to  live  incognito  in  the  city  of 
Virata. 

4.  Yudhisthira  as  a  courtier  made  him- 
self a  favorite  to  Virata  and  his  son,  as 
well  as  to  all  the  Matshyas,  O  lord  of 
people. 

5.  Well  versed  in  the  mysteries  of  the 
dice  he  caused  him  to  play  at  dice  in  the 
dice-hail  in  accordance  wilh  his  pleasure 
like  the  birds  bound  by  the  string. 

6.  That  best  of  men,  the  king  of  jus- 
tice (Yudhisthira)  having  won  the  wealth 
of  Virata  duly  distributed  it  without  the 
knowlfldge  of  the  monarch  among  his 
brothers. 

7.  Bhimsena  also  sold  to  Yudhisthira, 
the  meat  and  the  viands  of  various  sorts 
which  were  given  by  the  king  of  the 
Matshyas. 

8.  Arjuna  parted  with  the  worn  out 
clothes  by  sale,  which^  he  obtained  from 
women's  quarters,  to  the  other  sons  of 
Pandu. 

9.  Shahadeva  also,  who  had  assumed 
the  dress  of  a  cow-herd,  distributed  to  them 
curds,  milk  and  clarified  butter. 

10.  Nakula  also  gave  the  wealth  to  his 
brothers  which  he  acquired  from  the  king 
who  was  satisfied  with  him  for  his  tending 
the  horses. 

12.  They,  the  mighty  warriors,  then 
looking  after  the  interest  of  one  another, 
lived  in  the  city  of  Virata  in  such  a  manner, 
as  if  they  were  once  more  in  the  house  of 
their  mother. 

13.  Then  the  sons  of  Pandu,  the  lords  of 
men,  apprending  evil  from  tlie  sons  of  Dhri- 
tarastra,  continued  to  live  there  in  disguise 
keeping  vigilant  eyes  upon  their  wife 
Krishna. 

14.  Then  in  the  fourth   month  there  hap- 

Sened  a  great  festival,  in  honor  of  the  divine 
»rahma,   slender  in   form  and  highly  vali^ed 
b^  people,  iQ  the  city  of  the  Matshyas. 


15.  O  king,  there  came,  by  thousands, 
wrestlers  from  all  quarters  in  that  field  of 
festivity  in  honor  of  the  divine  Brahn^a,  as 
also  on  the  occasion  of  a  festival  held  in 
honor  of  Siva. 

16.  They  were  of  collosal  forms  and  of 
exceeding  might,  like  the  demons  named 
Kalakhanjas  ;  they  were  maddened  with 
their  latent  power  ;  furious  with  their 
prowess  and  highly  honored  by  the   king. 

17.  Their  shoulders,  waists  and  necks 
were  like  those  of  lions,  their  bodies  were 
free  from  dirt,  and  their  hearts  were  large. 
Many  times  before  they  achieved  success 
in  the  lists  in  the  very  august  presence  of 
the  king. 

18.  Amongst  them  there  was  one  who 
was  the  greatest  of  all  and  challenged  all 
other  combatants  to  a  wrestle  ;  there  was 
none  that  ventured  to  encounter  him  as  he 
strided  over  in  the  arena. 

19.  When  all  the  wrestlers  stood  stupi- 
fied  and  dejected  in  spirit  then  the  king  of 
the  Matshyas  made  hnn  fight  with  bis  cook. 

20.  Impelled  by  the  king,  Bhima  made 
up  his  mind  with  reluctance,  for  it  was  not 
in  his  power  to  openly  disobey  the  royal 
mandate. 

21.  Then  that  best  of  men,  hiving 
worshipped  the  king  Virata,  entered  the 
spacious  arena  with  listless  steps  like  those 
of  a  lion .  1 

22.  Then  Bhima,  the  son  of  Kunti,  girded 
up  his  lions  and  caused  the  delight  of  the 
spectators.  There  he  summoned  the  wrestler 
of  distinguished  prowess  named  Jimuta  re- 
sembling Vritra    himself. 

23 — 24.  Both  of  them  were  of  exceeding 
en  rgy  and  of  terrible  prowess,  and  they 
both  were  like  a  couple  of  infuriated  ele- 
phants of  gigantic  form  each  being  sixty 
years  old.  Then  those  two  best  of  men 
became  engaged  in  hand-to-hand-fight. 

25.  Those  two  heroic  combatants  were 
exceedingly  cheerful,  each  being  desirous  ol 
gaining  victory  over  the  other  ;  exceedingly 
terrible  was  the  encounter  between  them, 
just  like  the  clash  of  the  thunder  bolt  against 
the  mountain. 

26.  Both  of  them  were  exceedingly 
powerful  and  were  highly  pleased  with  each 
other's  streni^lh  ;  each  of  them  was  desirous 
of  winning  the  victory  over  the  other  and 
was  vigilant  to  take  advantage  of  his  rival's 
lapse. 

27.  Both  of  them  were  exceedingly  deli- 
ghted and  resembled  a  couple  of  infuriated 
elephants  of  huge  forms  ;  and  various  were 
the  manners  of  their  attack  and  defence 
shown  by  means  of   their  clenched  Bsts. 


VtRATA    PaRVA. 


«5 


ag.  They  fought  in  a  manner  that  each 
dashed  against  the  other,  threw  his  rival 
far  off  his  stand,  each  crushed  the  other 
down,  and  pressed  him  hard  on  the  ground, 
each  showing  the  other  off  exchanged 
blows,  ani  each  whirled  the  other  round 
with  his  head  downward  and  threw  him 
away  with  a  loud   noise. 

IQ.  With  their  pf  Ims  each  gave  a  good 
slap  to  the  other,  striking  as  hard  as  the 
thunder  bolt  and  with  outstretched  fingers 
they  slapped  each  other.  They  thrust  spear 
like  nails  into  each  otlier's  person  ;  each 
gave  violent  kicks  to  the  other, 

30.  They  struck  knee  aginst  knee,  dash- 
ed head  against  head,  producing  the  crash 
of  one  stone  against  another.  That  was  the 
furious  combat  without  weapons,  sustained 
chiefly  by  the    might  of  their  arms. 

31.  By  both  physical  and  mental  energy 
of  the  two  heroic  combatants,  as  represented 
in  the  presence  of  people  assembled  in  the 
arena  on  the  occasion  of  the  festivity,  all  the 
spectators  were  extremely  delighted,  and 
their  delight  was  manifested  by  joyous 
shouts  given  out  at  intervals. 

32 — 33.  O  king,  in  the  wrestling  of  the 
two  mighty  persons  resembling  Viira  and 
Vashava  respectively,  they  pulled,  pressed, 
whirled  and  hunried  down  each  other  and 
struck  each  other  with  their  knees  and  ex- 
pressed their  hatred  for  each  other  in  loud 
voices. 

34.  Then  they  both  of  expansive  chest, 
and  long  arms,  and  expert  in  wresding  began 
to  fight  with  their  arms  resembling  huge 
bolts  of  iron. 

35.  Bhima,  the  slayer  of  enemies, 
seized,  with  a  big  shout,  his  vociferous  rival 
wresder  by  the  arms  and  drew '  him  near 
even  as  the  lion  seizes  the  elephant. 

36.  Then  the  mighty-armed  Bhima  of 
great  prowess  raised  him  up  and  began  to 
whir)  him  round ;  then  all  the  athlets  and  the 
people  of  the  Matshyas,  who  had  assembled 
on  the  occasion,  were  greatly  astonished. 

37.  Then  having  wihrled  him  round  and 
round  a  hundred  times,  the  mighty  armed 
Vrikodara  made  him  utterly  insensible  and 
threw  him  down  lifeless  on  the  ground. 

38.  That  distinguished  athlet  Jimata 
being  slain,  Virata  and  his  friends  were  ex- 
ceedingly delighted. 

.39*  In  his  great  joy  the  high-minded 
^ing  gave  away  to  Ballaba  plenty  of 
riches  in  the  shape  of  a  reward  on  the  very 
field  of  combat  with  as  much  liberality  as 
that  of  Kuvera. 

40.  Having  thus  slain  numerous  athlets 
*nd  many    other    persons  of  great  strength 


he  recieved   the   great  favour    of  the  king  of 
the  Matshyas. 

41.  When  there  was  found  no  one  such 
as  to  stand  equal  to  him  the  king  made  him 
fight  with  tigers  and  lions  and  elephants. 

42.  Ai»^ain  the  king  made  Vrikodara 
fight  with  furious  lions  of  exceeding  strength 
in  the  assombly  of  the  ladies  of  the  harem. 

43*  Vivatshu,  the  son  of  Pandu,  pleased 
Virata  and  all  the  ladies  of  the  harem  by 
singing  and    dancing. 

44.  Nakula  pleased  the  king,  the  best  of 
kings  by  showing  him  the  fast-going  and 
well-trained  horses  and  the  king,  pleased 
gave  him  a  plenty  of  money  as  a  reward. 

45.  Beholding  a  herd  of  well-trained 
bullocks  around  Shahadeva,  Virata  the  best 
of  men,  gave  him  wealth  of  various  kinds. 

46.  O  king,  beholding  all  these  mighty 
warriors  suffer  pain,  Draupadi  felt  herself 
dejected  in  mind  and  luid  recourse  to  con- 
stant sighs. 

47.  Those  best  among  men  began  to 
live  there  in  disguise  rendering  strvices  to 
the  king   Virata. 

Thus  ends  the  thirteenth  chapter ^  the 
destruction  of  ^imuta,  in  the  Pandava 
Pravasha  of  the   Virata  Parva, 


CHAPTER    XIV. 
(KICHAKA-BADHA  PARVA). 

Vaishampayana  said  :~ 

1.  Tliose  mighty  warriors,  the  tons  of 
Pritha,  spent  ten  months  living  thus  in  dis- 
guise in  Matshya's  city. 

2.  O  lord  of  people,  Vajnaseni,  although 
herself  worthy  of  being  served  hy  others, 
began  to  live,  O  Janamejaya,  in  gi^at 
misery  by  waiting  upon  Sudeshna. 

3.  Conducting  herself  in  this  way  in 
Sudeshna's  app  irtments  tke  daughter  of 
Panchala  pleased  that  lady  as  well  as  the 
other  women  of    the  harem. 

4.  That  year  being  nearly  expired  the 
mighty  K.ichaka  the  commander  of  Vrata's 
forces  happened  to  see  the  daughter  of 
Drupada. 

5.  Beholding  her  having  effulgence  like 
that  of  a  divine  girl  and  waiting  on  the 
earth  like  a  goddess.  Kichaka,  struck  hard 
with  the  shafts  of  Cupid ,  desired  to  obtain 
her. 

6.  Burning  with  the  flame  of  lust,  the 
leader  of  Virata's  forces  went  to  Sud^ana 
(his  sister)  and  smilingly    spoke    to    ber    in 

the  following  words. 


i6 


MilHABIfARATA 


7.  "This  damsel  was  never  seen  by  me 
before  in  Virata's  palace.  This  beautiful 
lady  maddens  me  very  much  with  her  beau- 
ty as  wine  does  with  its  odour. 

8.  Tell  me,  O  lady,  who  is  this  be- witch- 
ing girl  of  fine  beauty ,endued  with  the  grace 
of  a  goddess  and  whose  she  is  and  where 
she  comes  from.  She  has  brought  me  to 
subjection  by  grinding  my  heart.  I  think 
there  is  no  other  medicine  to  heal  me  (except 
her). 

9.  Thb  fine  maid  of  yours  appears  to 
me  as  one  posssebsed  of  the  blooming 
beauty  of  a  goddess.  The  service  which  she 
renders  to  you  is  qilite  unsuitable  to  her. 

10.  Let  her  grace  my  splendid  and 
beautiful  residence  adorned  with  various 
ornaments  of  gold, furnished  with  viands  and 
drinks  in  plenty,decked  with  ex9ellent  plates 
and  containing  everything  signifying  pros* 
pcrity,  besides  elephants  and  cars  in  tots.'' 

11.  Having  thus  consulted  Sudeshna 
Kichaka  approached  the  daughter  of  the 
king  (  Draupadi )  and  addresed  her  in 
words  of  amity  just  as  a  jackal  accosts  a 
lioness  in  the  lorest. 

Z2.  Who  and  whose  are  you,  O  graceful 
one?  Whence  are  you  come  to  this  city 
of  Virata,  O  you  ok  beatif  ul  countenance '( 
Tell  me  truly,  O  fair  one* 

13.  Your  beauty  is  ranked  as  the  fore- 
most of  its  order,  so  also  is  your  graceful- 
ness. Excellent  is  your  tenderness  ;  in  reS"" 
pect  of  loveliness  your  countenance  shines 
as  clearly  as  the  moon. 

14.  O  one  of  lovely  eye-brows,  your  eyes 
are  large  resembling  the  petals  ot  lotuses. 

0  you  of  graceful  limbs,  ^our  voice  is  like 
the  ooies  of  the  cuckoo. 

15.  O  you  of  fair  hips,  never  before  have 

1  beheld  in  the  world  a  woman  endued  with 
iuch  beauty  as  you  are,  O  blameless  one. 

i6.  Are  you  Lakshmi  herself  having 
lotuses  for  abode,  or  O  slender- waisted  one, 
are  you  Bhuti  herself  ?  Which  of  these — 
Hri,  Sri,  Kirti  and  Kanti,  areyou  the  im- 
personation, .0  you  of  excellent  features  ? 

:  17.  Are  you  the  one  endued  with  the 
beauty  of  Ratir  enjoying  dalliance  in  the 
embrace  of  the  god  of  love  ?  O  you  of  fair 
eye- brows,  exceedingly  do  you  shine  like 
^he  excellent  light  of  the  moon. 

18 — 19*  Who  is  there  in  the  whole 
world  that  will  not  yield  to  the  influence  of 
Cupid  beholding  your  face  endued  with 
matchless  grace — thy  face  endued  with  the 
halo  of  celestial  light,  pleasant  in  conse- 
quence of  the  heavenly  beauty,  resembles 
the  moon  in  full  having  smile  for  itsr^ys 
and  eye- lashes  for  its  spots. 


2i.  Both  your  breasts  are  exCeeciiMglj^ 
graceful,  well-shaped,  endued  with  beaist|^i 
well  rounded  and  without  a  space  between, 
and  are  worthy  of  being  decked  with  gar- 
lands* 

21.  Your  breasts,  O  you  of  fair  eye- 
brows,  resemble  lotus-buds  in  shape  ;  ftfce 
the  whips  of  Kama  they  are  afflicting  me, 
O  you  of  pleasant  smiles. 

22 — 23,  O  slender- waisted  lady,  behold- 
ing this  your  waist  marked  with  (our  waivy 
wrinkles^  stooping  fohvard  with  the  weight 
of  your  breasts  and  measuring  only  a 
span^  and  also  looking  on  your  beautiful 
hips  resembling  the  banks  df  tlie  river  the 
incurable  desease  of  lust  afflicts  me  greatly^ 
O  beautiful  one. 

^4.  The  ftame  of  tust  like  forest  confla- 
gration augmented  by  the  hope  of  unioii 
with  you  bums  me  without  mercy. 

2j.  O  (air  otte  df  excellent  hipi  pray 
quench  the  flaming  fire  kindled  by  the  god 
of  love,  by  self-surrender  resembhng  a 
shower^  the  cloud  thereof  being  union  with 
you. 

26—27.  O  you  of  a  countertslrice  tesettf- 
blin^  the  moon,  the  dreadful,  Tiolein  sutd 
cruel  shafts  of  Cupid^  capable  of  causkfg  mj^ 
mind  quite  out  of  sorts,  sharpened  by  llie 
desire  bf  dalliance  with  you^  pierdng  my 
heart  with  a  rapid  course,  have  penetratea 
into  its  core^  O  black  eyed  one^ 

28.  The  maddening  gestures  aifd  moire^ 
ments  of  yours  are  really  tr^isporting  my 
joy  into  madness.  It  beKoves  ycm  to  save 
me  from' this  plight  by  surrendering  ycfof 
person  to  me  and  allowing  me  to  emjoy  jrouf 
company* 

29.  Wearirtg  beatitifuf  ^flaAds  and 
clothes  and  adorned  with  all  kmds  of  ocna- 
ments  enjoy  with  me^  O  sweet  onei  all  the 
objects  of  your  desire  to  your  filf. 

30.  O  you  endued  Whh  the  gaH  of  Uil 
elephant  in  rutish  state,  as  j^u  afd 
accustomed  to  happiness^  thougfi  deprived 
of  it  now,  it  behoves  you  not  to  Kve  here  irt 
misery  }  pray  receive  from  nte  all  kinds  of 
excellent  things  contributing  to  your  happH 
ness. 

31— '33.  fiattifg  delightful  and  dmtnf 
viands  of  various  kinds  with  taste  fldttiost 
equal  to  ambrosia,  arul  sportiwg  at  your 
sweet  will,  attain  fortune  and  all  the  enjoy<« 
able  articles  of  superior  and  excdiertt  kmd 
and  drink  and  wine,  O  blessed  one. 

33.  This  beauty  and  prime  of  your  ymtfh, 
O  beautious  lady,  is  now  totaUy  oscfess. 
O  beautiful  and  chaste  lady,  lovely,  at  you 
are,  do  you  not  shine  like  fine  gmilaiids 
unused? 


VIRATA  PARVA.- 


^7 


34.  I  will  renounce  ^H  my  old  wives. 
Let  them  be  your  serving  hands,  O  one 
of  sweet  smile.  O  beautiful  one,  I  will  stay 
as  a  slave  to  you  and  be  ever  obedient  to 
you,  O  you  of  fair  face. 

Draupadi  said  :— 

35.  I  am  Sairindhri  of  low  caste  holding 
the  hateful  office  of  dressing  hair  ;  O  Suta's 
son,  in  desiring  me  you  desire  one  who  is 
not  worthy  of  such  honour. 

36.  I  am  the  wife  of  others  ;  good  be  to 
you.  This  conduct  does  not  become  your 
position.  The  wives  'of  others  are  dear  to 
them,  think  of  this  axiomatic  precept. 

37.  Let  your  heart  never  be  inclined  to 
adultery, because  the  complete  abandonment 
of  all  improper  acts  is  ever  the  duty  of 
those  that  are  good. 

38.  The  person  who  hankers  after  the 
worldly  desire  leads  a  sinful  life,  and  under 
the  influence  of  deceptive  knowledge,  comes 
by  either  dire  disgrace  or  grim  calamity. 

Vaiflhampayana  said  •— 

39 — ^40.  Thus  addressed  by  Shai- 
rindhri  the  wicked-minded  Kichaka,  with 
senses  un<5tibdued  and  overcome  by  lust,  in 
spite  of  till-  knowledge  of  numerous  evils  of 
adultery — the  evils  denounced  by  every 
body  and  sometimes  ending  fatally,  spoke 
the  following  to  Draupadi. 

41.  O  fair  faced  damsel  of  excellent  hips, 
it  is  not  seemly  on  your  part  thus  to  disre- 
gard me  who  am  quite  under  the  influence 
of  Cupid  on  your  account,  O  you  of  sweet 
smiles. 

42.  O  timid  one,  having  disregarded  me 
speaking  so  sweet  to  you  and  totally  under 
your  influence,  surely,  O  black  eyed  one,  you 
will  have  to  rue  afterwards. 

43.  O  you  of  fair  eye-brows,  I  am  the 
lord  of  the  whole  of  this  realm.  O  slender - 
waisted  lady,  the  people  of  this  kingdom  owe 
to  me  their  safe  hving  here.  In  neroism  I 
have  no  rival  on  earth. 

44.  In  personal  beauty,  youth,  prosperity 
aifwdl  as  in  the  possession  of  all  the  excell- 
ent objects  of  luxury,  there  is  no  other  man 
on  earth  that  can  stand  eqtial  to  me. 

45.  Having  everything  of  luxury,  comfort 
and  enjovments  of  no  parallal  at  your  com- 
mand, why  do  you,  O  auspkious  lady,  prefer 
to  remain  enchained  in  servitude  ? 

46.  O  fair- faced  one,  I  confer  on  you  the 
whole  of  the  kingdom  ;  accept  me  O  you  of 
hirge  hips  and  enjoy  all  the  excellent  objects 
of  desire. 


VMshampayana  said  :— 

47.  Thus  addressed  by  Kichaka  in  these 
foul  words  the  chaste  Draupadi  set  his  word 
at  naught  and  addressed  him  thus. 

48.  O  son  of  a  Suta,  do  not  play  the  fool 
and  do  not  throw  away  your  life  thi«?  v^ry 
day  ;  know  me  always  protected  by  fi\'c  h''*- 
roes. 

49.  I  am  not  to  be  won  by  you  ;  T  !■  we 
Gandharvas  for  my  husband,  they,  i*"  enra- 
ged, shall  slay  you.  It  is  good  for  you  n  t 
to  bring  destruction  upon   yourself. 

50.  You  wish  to  go  by  the  way  which  was 
never  passed  by  men,  O  wicked  one;  you  in- 
tend to  act  just  like  a  foolish  boy  w!>o  stand- 
ing on  one  bank  of  the  ocean  desires  to  go  to 
the  other  side  of  it. 

51.  If  you  enter  the  stibterreneous  pit 
of  the  earth  or  soar  up  the  sky  or  go  to 
the  other  shore  of  the  ocean,  still  you  will 
have  no  escape  from  their  hands,  for  it  is 
in  the  nature  of  these  sky-ranging  offspring 
of  gods  to  crush  enemies. 

52.  Why  do  you,  O  Kichaka,  desire  me 
to-day  so  firmly,  just  like  a  sick  man  who 
wishes  for  the  night  that  will  put  an  end  to 
his  existence.  Why  do  you  solicit  me  just 
like  a  child  who  lies  on  its  mother's  lap  wish- 
es to  obtain  the  moon. 

53.  There  will  be  nowhere  any  refuge 
for  you  soliciting  their  beloved  wife  whether 
you  go  to  the  earth  or  to  the  heaven.  O 
Kichaka,  you  have  no  eyes  that  may  win  for 
you  any  good  or  safety  of  your  life. 

Thus  ends  the  fourteenth  chapter  the 
conversation  between  Krishna  and  Kichaka 
in  Kichaka- Vadh a  0/  the  Virat  Parva, 


CHAPTER    XV. 

(KICHAKA-VADHA  PARVA)— 
Continued, 

« 

Vaishampayana  said  :— 

1.  Rejected  thus  by  the  princess  Kicha* 
ka,  overpressed  with  fearful. lust  capable  of 
making  one  forgetful  of  all  sense  of  propriety, 
said  to  Sudeshna. 

2.  O  Kaikavi,  do  that  by  which  Sairindhri 
may  be  unttea  with  me.  O  Sudeshna,  de- 
vise ^  plan  by  which  that  Sairindhri  of  eld^ 
phant-gnit  may  accept  me.  Otherwise  I 
intend  putting  end  to  my  life. 

3.  Hearing  the  words  of  his  thus  lament- 
ing in  manifold  terms  the  intelligent  lady, 
Virata's  queen,  took  pity  on  him. 


xS 


mahabharata. 


4.  Holding  counsel  ^ith  her  own  self 
*nd  pondering  over  his  desire  and  over  the 
perturbation  of  Krishna,  Sudcshni  said  to 
Suta's  son  (Kichaka) 

5.  •'  Taking  the  advanUgjc  of  some  festi- 
val, better  have  wines  and  viands  prepared. 
I  shall  then  send  her  to  you  to  bring  some 
wine. 

6.  Thus  sent  thereto  you  should,  in  un- 
interrupted solitude,  humour  her  according 
to  your  will.  Thus  cajo!<?d  most  likely  she 
may  be  attached  to  you." 

7.  Thus  addressed  he,  in  pursuance  of  his 
sister's  words,  came  cut  and  procured  very 
fine  wines  worthy  of  a  king. 

8.  Then  he  had  various  kinds  of  food, 
diverse  sorts  of  meat  of  excellent  degree  and 
delicious  drinks,  and  dishes  prepared  by  the 
cooks  skilled  in  the  business. 

9.  This  being  done  Sudeshna  as  previ- 
ously intimated  by  Kichaka  sent  her  Sairin- 
dhri  to  the  abode  of  Kichaka,  saying. 

10.  "O  Sairindhri,  get  up  and  repair  to 
the  abode  of  Kichaka.  O  gentle  one,  bring 
wine  for  me,  for  thirst  afflicts  me. 

DraupadiBaid:— 

11.  O  princess,  I  ihall  not  go  to  his 
house  ;  O  queen,  you  know  yourself  how 
shameless  he  is. 

12.  O  beautiful  lady  of  excellent  Iimb«?, 
in  your  house,  I  shall  never  prove  myself 
faithless  to  my  husband  and  lead  a  life  of 
chastisty. 

13.  O  beautiful  lady,  you  know  full  well 
the  condition  I  made  before  I  had  entered 
your  palace. 

1 4.  O  you  of  beautiful  hairs  having  good 
curls  at  the  end,  on  seeing  me  that  wicked 
Kichaka,  rendered  insolent  by  the  god  of 
desire,  will  dishonour  me.  O  beautiful  one, 
I  shall  not  repair  thither. 

t5»  O  princess,  you  have  good  mamy  obe- 
dient maids,  pray  send  one  of  them.  Let 
good  betide  you,  for^  surely  be  will  insult 
me. 

Sndeslma  said  :— 

16.  "Despatched  by  me  from  my  palace 
be  will  hardly  do  any  harm  to  you"  ;  saying 
this  she  handed  out  to  her  a  golden  pot  with 
a  cover. 

17.  Filled  with  fear  and  shedding  tears 
«he  asked  for  the  divine  protection,  and 
then  departed  for  Kichaka's  house  for  fetch- 
ing wine. 

Draupadi  said:— 

18.  As  I  do  not  know  any  other  save  and 
•xcept  my  husbands,   let  not   Kichaka,    by 


strength  of  that  virtue,  be  able  tm  bring  me 
into  his  power." 

Vaishampayana  said  — 

19.  Then  that  ^helpless  one  worshipped 
the  sun-god  for  a  moment  and  the  deity  un- 
derstood all  the  prayers  of  her  of  sfeoder 
waist. 

20.  Then   he  ordered  a    Rak^asha  to 
protect  her  invisibly  and  from  that  time  that 
Rakshasha  also   never  left  that    bUmekss 
lady  alone  under  any  circumstances   what- 
ever. 

21.  Beholding  Krishna  come  to  his  pre- 
sence like  a  terriBed  doe,  the  Suta  rose  up 
just  like  a  person  wishing  to  go  to  the  othar 
end  of  a  river  when  he  obtains  a  boat. 

Thus  ends  the  fifteenth  chapter,  Drau- 
padi goin^  to  bring  wine  in  Kichaka^  Vadha 
of  the  Virata  Parva, 


CHAPTER     XVI. 

(KICHAKA-VADHA  PARVA)— 
Continued. 

Kichaka  said  :— 

1.  O  fair  one  of  beautiful  tressess  with 
curls  at  the  end,  you  are  welcome  ;  very 
luckily  for  me  the  night  has  passed.  I 
have  got  you  as  the  mistress  of  my  house, 
pray  do  what  is  gcx^d  to  me. 

2.  Let  golden  chains,  couches.  bnlliaiH 
golden  ear-rings  of  different  countries,  beau- 
tiful gems  and  jewels,  silken  garments  and 
deer  skins  be  gathered  for  you.  * 

3.  I  have  a  very  fine  bed  prepared  only 
for  you ;  pray  come  there  and  dnnk  wkh  mt 
the  honeyed  wine. 

Dranpadi  said  :— 

4.  The  princess  has  sent  me  to  yoa  for 
taking  away  wine  ;  give  it  to  me  quickly, 
she  said  to  me  she  has  a  great  thirst. 

Eieliakasaid:— 

5.  O  gentle  one,  others  wiU  t^e  the 
wine  that  has  been  promised  to  the  prtncesb 
Saying  this  the  Suta*s  son  seind  her  by  the 

right  arm. 

Draupadi  said  :— 

6.  As  I  have  never  acted  faithlessly 
towards  my  husbands,  even  at  heart 
through  infatuation ;  by  virtue  of  thit 
truth,  O  sinful  one,  I  shall  behold  yoa 
overpowered  and  completely  hurled  down 
on  the  ground. 


YANA    PAKVA 


19 


Vaiflhampayana  said  :— 

7.  Wisliing     thus    to   take   kold  of  her 
Ktchaka,      seeing     that      large-eyed    lady 
reproaching   him  in  this  wise,  seized  her  by 
the  end   of  her   upper  garment   while  she 
was  about  to  run  away. 

8.  But  seized  with  great  foree  the 
princess  of  excellent  limbs  began*  to  pant 
and  unable  to  put  up  with  it,  she,  with  a 
frame  trembling  in  wrath,  hurled  him  hard 
on  the  ground.  Being  ihtis  thrown  down 
by  her  that  sinful  one  fell  to  the  ground 
like  a  tree  whose  root  has  been  cut. 

9.  Having  thus  thrown  Kichaka  down 
on  tlie  ground  while  seized  by  him  she  ran 
trembling  to  the  court,  where  the  king 
Yudhisthira  was,  to  seek  protection. 

to.  Kichaka  seized  her  by  the  locks 
white  she  was  running  with  speed  and 
struck  hef  down  by  a  kick  in  the  very 
presence  of  the  king. 

11.  O  Bharata,  the  Rakshasa  that  was 
Appointed  by  the  sun -god  for  her  protection, 
gave  a  push  to  Kichaka  with  as  much  force 
as  that  of  the  wind. 

12.  Then  he,  completely  overpowered  by 
the  J[lakshasa  might.fell  down  on  the  ground, 
reding  and  motionless  like  a  tree  whose  root 
has  been  cut. 

13.  Both  Bhimasena  and  Yudhisthira, 
who  were  seated  there,  beheld  with  unfor- 
giving attitude,  that  outrage  on  Krishna 
committed  by  Kichaka. 

14.  Oesiring  the  death  of  that  wicked 
Kichaka  the  high-minded  Bhima  began  to 
knash  his  teeth  in  wrath. 

15.  His  eyes  with  their  la«ihes  upraised, 
assumed  the  aspect  of  smoky  dark,  and 
terrible  wrinkles  covered  with  sweat  appear- 
ed on  his  forehead. 

16.  That  slayer  of  hostile  heroes  rubbed 
his  forehead  with  his  hand  and  incensed 
with  ire  desired  many  times  to  rise  up  in 
haste. 

17.  The  King  Yudhisthira,  apprehending 
discovery,  pressed  his  thumb  with  his  own 
and  commanded  Bhima  to   desist. 

18.  Yudhisthira  forbade  Bhimasena 
who  looked  like  an  infuriated  elephant 
beholding  a  large    tree. 

19.  O  cook,  do  you  behold  trees  for  fuel  ? 
If  you  arc  in  need  of  faggots  better  gather 
them  up  from  the  trees    abroad. 

30— ai.  The  weeping  daughter  of 
Dnipada,  endowed  with  excellent  hips, 
approching  the  entrance  of  the  court  and 
beholding  her  k>rds  of  melancholy  mood, 
tenacious  in  keeping  up  the  difguise 
Observing     the    pledge    they  had  already 


sworn,  burning  with    flashing  eyes,  spoke  to 
the  king  of  the  Matshyas. 

22.  The  son  of  a  Suta  has  kicked  me 
the  honored  spouse  of  those  whose  enemies 
can  never  sleep  even  if  they  reside  in  regions 
of  anchorites  (what  to  speak  of  their  living 
in  a  country  of  their  own). 

23.  The  son  of  a  Suta  has  kicked  me, 
the  respected  consort  of  those  who  are  truth 
ful,  devoted  to  Brahmins  and  used  to  give 
away  without  asking  any  thing  in  gift. 

24.  The  son  of  a  Suta  has  kicked  me 
the  beloved  wife  of  those,  the  sbunds  of 
whose  drums  and  twangs  of  whose  bow  are 
constantly  heard. 

25.  The  son  of  a  Suta  has  kicked  me  the 
respected  wfe  of  those  who  are  endowed 
with  energy,  and  power  of  self-control,  and 
who  are  exceedingly  mighty  and  highly 
dignified. 

26.  The  son  of  a  Suta  has  kicked  me 
the  honored  wife  of  those  who,  if  they  had 
not  been  tied  down  by  duty,  could  destroy 
the  whole  of  this  world. 

27.  Alas  where  do  those  mighty  warriors 
ramble  in  disguise  to-day  who  grant 
refuge  to  those  that  come  to  solicit  it. 

28.  How  do  these  migkty  personages  of 
exceeding  energy  quietly  suffer,  like 
eunuchs,  their  beloved  and  chaste  wife  to 
be  thus  outraged  by  the  son  of  a  Suta  ? 

29.  Ah,  where  is  their  wrath,  the  prowess 
nm\  the  energy  wiien  they  cannot  protect 
their  wife  from  being  thus  insulted  by  a 
wielcli. 

30.  What  can  I  do  in  the  city  of  Virata, 
the  defiler  of  virtue,  who  coolv  allows  my 
innoce»U  self  thus  to  be  insultecf  although  he 
sees  it  (with  his  own  eyes). 

31.  The  king  does  not  act  like  a  king 
in  the  slightest  degree  towards  Kichaka. 
O  king,  your  conduct  is  like  that  of  a  robber 
and  does  not  become  the  royal  court. 

32.  O  Matshya,  it  is  highly  unbecoming 
-that    I     should     thus   be    outraged  by  this 

villain  in  the  very  presence  of  yours.  Let 
all  the  courtiers  mark  tiiis  laxity  on  the 
part  of  Kichaka. 

33.  Neither  Kichaka  is  virtuous  nor  ever 
is  Matshya.  The  courtiers  who  wait  upon 
the  king  are  abo  destitute  of  virtue. 

Vaiahampayana  said :— • 

34.  With   words  like  these  the  graceful 
I  Krishna,    with   eyes    teeming     with     tears, 

rebuked  the  king  of  the  Matshya. 

Virata  said  :— 

35.  I  do  not  know  irtj-thing  of  your 
quarrel   that    happened    out  of  our     ight. 


20 


MAHABIIARATA. 


How  can  there  be  any  justice  on  that  sc«re 
unless  I  go  through  the  true  version  of  the 
case. 

Vaishampayana  said :— 

36.  Then  the  courtiers,  hearing  every 
thing,  praised  Krishna  and  repeatedly  ex- 
claimed — *'well  done  well  done,"  and  re- 
proached Kichaka. 

The  Courtiers  said:— 

37.  Surely  the  man,  who  has  this  lady  of 
expansive  eyes  and  of  all-graceful  limbs 
for  his  wife,  possesses  every  thing  that  is 
valuable  and  shall  on  no  occasion  have  to 
indulge  in  grief. 

38.  Surely  such  a  lady,  of  exceeding 
grace  and  perfectly  faultless  limbs,  is 
hardly  to  be  found  among  men.  Indeed  she 
seems  in  all  wise  to  be  a  goddess  to  us. 

Vaishampayana  said :— 

39.  While  the  courtiers,  seeing  Krishna, 
were  praising  her  in  this  way,  there  came 
from  ire  the  drops  of  perspiration  on  the 
forehead  of  Yudhisthira. 

40. .  Then  the  chief  of  the  Kurus 
addressed  the  princess,  his  beloved  consort, 
saying  **  O  Sairindhri,  do  not  stay  here,  go 
to  the  apartment  of  Sudeshna. 

41.  The  wives  of  heroes  endure  pnin 
for  the  sake  of  their  husbands  ;  but  under- 
going trouble  in  wailing  upon  their  lords 
they  at  last  go  to  the  regions  where  their 
husbands  depart. 

42.  Meseems  your  Gandharba  husbands 
of  sun-like  effugence  do  not  consider  this  as  a 
befitting  opportunity  of  giving  vent  to  their 
spleen,  and  therefore  do  not  run  on  to  your 
succour. 

43.  O  Sairindhri,  you  arc  ignorant  of 
opportunity  and  therefore  weep  like  an 
actress  ;  you  arc  causing  annoyance  in 
the  court  of  the  Matshyas  while  they  are 
diverting  themselves  with  gaming. 

44.  Retire,  O  Sairindhri,  the  Gandharbas 
will  do  what  is  agreeable  to  you.  They  will 
despel  your  sorrow  and  make  away  with  him 
who  has  wronged  you. 

Sairindhri  said  :— 

45.  1.  practise  piety  for  their  sake 
who  are  extremely  kind.  They,  of  whom 
the  eldest  is  addicted  to  dice,  are  to  be 
oppressed  by  all* 

y  aisliaxnpayaiia  said  :— 

46.  Having  said  this  the  fair  Krishna 
with  loosened  hair  and  eyes  reddened 
with  wrath,  rushed  on  towards  the  apart - 
tnentt  of  Sudeshna* 


47.  On  her  having  wept  so  long  her 
countenance  appeared  like  the  lunar  disc 
in  the  sky  freed  from  the  clouds. 

Sndeshana  said  :— 

48.  O  beautiful  one  of  excellent  hips, 
wliohas  slighted  you,  why  do  you  weep,  O 
gentle  one,  whose  happiness  will  come  to 
an  end  this  day?  Who  has  done  wrong  to 
you? 

Dranpadi  said  :— 

49*  As  I  went  to  fetch  wine  for  you 
Kichaka  struck  me  in  the  court  in   the  very 

{>resence  of  the  king  as  if  in  the  midifc  id  a 
onely  forest. 


Sudeshana 

50.  O  you  of  tresses  with  curly  ends, 
if  it  be  your  will,  I  shall  cause  Kichaka  to 
be  slain,  who  maddened  with  lust,  has 
insulted  you  utterly  incapable  of  being  won 
by  him. 

Sairindhri  said  :— 

51.  Others  whom  he  has  wrong^  will 
slay  him  ;  I  think  he  will  certainly  go  this 
very  day  to  the  rigeon  of  Yama  (Death). 

Thus  ends  the  sixth  chapter,  of  the 
Kichaka  -  Baih a  of  the  Virata  Pa rva . 


CHAPTER    XVII. 

(KICHAKA-BADHA  PARVA)— 
Continued, 

Vaishampayana  said  :— 

1.  Thus  outraged  by  the  Suta's  son  thai 
illustrious  pincess  Krishna  of  exceeding 
beauty,  brooding  over  the  destruction  of  the 
leader  of  Virata's  forces,  repaired  to  her 
own  apartments. 

2.  Having  duly  washed  her  body  and 
clothes  with  water  the  slerKier-waisted 
Krishna,  the  daughter  of  Dmpada,  began 
to  ponder  weepingly  on  the  means  of  dis- 
carding her  grief. 

3.  What  shall  I  do.  ?  Whither  shall  I 
go  ?  How  can  my  desire  be  accomplished  ? 
While  she  was  thinking  thus  she  tliought 
of  Bhima. 

4—6,  Save  and  except  Bhima  there  is 
none  else  that  can  do  this  very  day  what  is 
agreeable  to  me.  Then  afflicted  with  great 
woe  that  large-eyed  Krishna  of  spacious 
breast  and  approved  chast4ty»  with  mighty 
lords  as  her  protectors,  rose  up  at  night,  left 
her  own  bed  and  repaired  speedily  to  the 
abode  of  Bhiraasenai  desirous  of  accosting 
her  lord,  , 


VIRATA    PARVA 


^t 


Sairindhri  said  :— 

7.  How  can  you  enjoy  the  sweets  of 
sleep  while  that  foe  of  mine,  the  wretched 
commander  of  Virata's  forces,  lives  still, 
having  perpetrated  that  foul  deed    to-day  ? 

Vaishampayana  said  :— 

8.  Having  said  this  the  high-minded 
Draupadi  entered  the  chamber  where  Bhima 
lay  asleep  snoring  like  a  lion. 

9.  O  Kuru's  son,  the  chamber,filled  with 
her  beauty  and  that  of  the  high-souled 
Bhima,  seemed  ablaze  in  splendour. 

11.  Th«  daughter  of  Pan chala  embraced 
the  second  son  of  Pandu  even  as  a  creeper 
etnbraces  a  vieorous  and  huge  Sala  tree  on 
the  banks  of  the  Gomati. 

12.  Having  clasped  him  with  her  arms 
that  faultless  one  roused  him  from  his  bed 
just  as  lioness  awakes  a  sleeeping  lion  in  a 
solitary  forest. 

13.  Having  embraced  Bhimasena  as  a 
she-elephant  embraces  her  mighty  mate, 
that  faultless  daughter  of  Panchnh,  possess- 
ed of  a  voice  sweet  as  the  sound  of  a  Vina, 
sounding  out  clearly  the  Gandharba  tune 
addressed  Bhimasena  thus. 

14.  O  Bhimasena,  rise  up,  why  do  you 
sleep  like  «  dead  one  ?  For  a  sinful  wretch 
canot  live  after  insulting  the  wife  of  one 
that  is  not  dead. 

15.  Being  awakened  by  the  princess  he, 
having  complexion  like  that  of  the  clouds, 
left  his  be  I  and  sat  on  the  couch  furnished 
with  pillows. 

16.  Then  the  son  of  Kunti  addressed  his 
beloved  consort  saying  "For  what  purpose 
have  you  come  hither  so  speedily  to  me  7 

17.  Your  complexion  seems  to  have  lost 
its  natural  hue  ;  you  appear  lean  and  pale, 
tell  me  all  in  detail  that  i  may  know  every 
thing, 

18.  Tell  me  everything  clearly  whether 
it  be  pleasurable  ;  having  heard  all  I  shall 
do  what  lies  in  my  power. 

19.  In  all  works  of  yours,  O  Krishna, 
I  am  your  confident,  for  I  alone  deliver 
you  from  danger  again  and  again 

20.  Telling  me  quickly  what  is  your 
wish  and  what  you  purpose  to  do,  repair 
to  your  bed  before  others  are  up. 

Thus  9nd$  the  seventeenth  chapter,  of  the 
Kichaka-Badha  of  the  Virata  Parva, 


CHAPTER     XVIII. 

(KICHAKA-BADHA  PARVA)- 

Continued. 

Draupadi  said  :— 

1.  Whence  can  there  be  a  freedom  of 
grief  to  her  who  h  is  Vudhisthira  for  her 
husband  ?  Knowing  all  my  griefs  do  you 
ask  me  ? 

2.  The  grief,  when  Pratikami  dragged 
me  in  the  court  in  the  midst  of  the  cour- 
tiers calling  me  a  slave,  burns  me  still,  O 
Bharata. 

3.  What  other  princess  like  me,  would 
live  enduring  such  a  hard  misery  ? 

4.  Who  else  except  me  has  so  much 
energy  as  to  suffer  the  insult  offered  by  the 
wicked  prince  of  Sindhu  during  our  sta}'  in 
the  forest  7 

5.  Who  else  like  me,  can  live  having 
been  kicked  by  Kichaka  in  the  very  persence 
of  the  wicked  king  of  the  Matshyas  7 

6.  O  Bharata,  of  what  use  is  the  life  to 
me,  when  you,  O  son  of  Kunti,  do  not  think 
of  me,  who  have  been  afflicted  with  various 
woes  like  these  7 

7 — 8.  O  Bharata,  the  most  wicked- 
minded  one  of  vile  nature,  known  by  the 
name  Kichaka,  who  is  the  leader  of  his 
force'5,  addresses  me,  every  day,  O  best  of 
men,  while  living  in  the  royal  palace  in  the 
guise  of  a  Sairindhri,  sa3'ing  "  dp  you  be- 
come my  wife" 

Q.  O  slayer  of  foes,  thus  addressed  by  him 
deservingjdestruction,  my  heart  is  bursting 
like  a  fruit  ripened  in  due  time. 

10.  Yoii  should  pass  censure  on  your 
eldest  brother  who  is  sorely  addicted  to  the 
despicable  game  of  dice,  through  whose  act 
alone  I  I  ive  received  this  endless  woe. 

11.  Who  eisp,  exeept  him,  addicted  sore 
to  gambling,  would  play,  renouncing  king- 
dom and  every  thing  including  his  self,  in 
order  to  lead  a  life  in  the  forest  7 

12 — 13.  If  he  had  played  morning  and 
evening  for  many  years  together  pawning 
Nikshas  by  thousands  and  other  treasures 
of  value,  stiJl  his  silver  and  gold  robes  and 
cars,  teams  and  goats,  and  sheep  and  horses 
and  mules  would  have  hardly  suffered  any 
diminution. 

14.  But  deprived  of  fortune  by  rivalry 
of  dice  he  now  holds  silence  like  a  fop 
meditating  over  his  own  misdeeds.     .   . 

15.  It  is  he,  who,  while  going  otit,  was 
followed  by  ten  thousand  elephants,  adorned 
with  golden  garlands,  and  he  now  supports 
himself  by  gambling  at  dice. 


22 


MAHABIIARAIA 


16-18.  That  great  king,  Yudhisthira, 
the  best  of  the  charitable,  wliom  the  kings 
by  hundreds  of  thousands  end'jwed  with 
unparrallaled  power  worshipped  at  the 
city  ot  Indraprastha,  at  whose  kitchen  a 
hundred  thousand  maids,  with  plate  in  hind 
used  to  feed  every  day,  day  and  night, 
numbers  of  guests,  and  who  usid  to  give 
away  in  chanty  a  thousand  niskas,  is  also 
overpowered  by  great  cnlaniity  caused  by 
gambling, 

19,  Many  bards  and  eulogists  gifted 
with  musical  voice,  and  decked  with  bright 
ear-rings  beset  with  gems,  worshipped 
him  morning  and  evening. 

20 — 22.  That  Yudhisthira,  who  had  a 
number  of  sages  versed  in  t!ie  vedas,  gified 
with  ascetic  merit,  and  h;ivtng  all  their 
wishes  complied  with,  as  Iiis  daily  cout  tiers, 
and  who  maintained  eighty -eight  thousands 
of  wedded  snaiakas,  to  each  of  whom  there 
were  assigned  maids  thirty  in  number, 
as  well  as  ten  thousand  yatis  abstaining 
from    accepting    any   thing     in    shape    3i 

§tft   and    having    their    vital    seed  totally 
rawn  up,  that  lord  of  men  lives  in   such  a 
plight. 

23.  That  lord  of  men,  who  is  free  from 
cruelty,  full  of  compassion  and  used  to  give 
every  one  his  legitimate  due,  is,  inspite  of 
all  these  excellent  attributes,  destined  to 
live  in  such  a  guise. 

24 — 25.  That  very  monarch  Yudhisthira, 
who  is  forbearing,  of  unfailing  prowess, 
and  having  a  mind  bent  on  giving  every 
one  his  legitimate  due,  and  in  consequence 
of  hb  not  indulging  in  a  harmful  fcelinf?, 
maintained  daily,  in  his  kingdom,  the  bhnd, 
the  old,  the  helpless,  the  orphans  of 
various  kinds  and  niany  others  in  such  dis- 
tress. '1  hat  Yudhisthira,  now  becoming  a 
servant  of  the  king  of  the  Mathyas,  and  a 
gambler  in  his  court,  and  caihng  himself 
by  the  name  Kanka,  has  surely  attained  the 
misery  of  hell. 

26.  Alas  !  even  he  begs  for  his  subsist* 
ence  at  another's  hands  to  wliom  residing 
at  Indraprabtha,  all  the  kings  of  eartii  used 
to  pay  tributes. 

37.  Abs !  even  that  king, who  had  all  the 
kingsof  earth  in  subjection,  has  lost  his  li- 
berty and  lives  in  subjection  to  others. 

28.  Having  dazzled,  like  the  sun,  the 
whole  of  this  earth  with  his  power,  even  that 
king  Yudhisthira  remains  as  a  courtier  of 
king  Yirata. 

29.  O  Pritha's  son,  behold  that  Panda* 
va  today  wailing  upon  another,  who  was 
waited  upon  in   court   by    the    kings  with  [ 
sages,  I 


30.  Beholding  Yudhistlnra  as  a  courtier 
sitmg  beside  another  and  uttering  eulogis- 
tic speeches,  who  is  there  that  is  not  p*Sii. 
ively  afflicted  with  grief. 

31.  Beholding  that  virtuous  Yudhisthira 
of  great  wisdom,  undeserving  of  such  a 
plight  and  serving  another  tor  maintenance 
who  is  tliere  Uiat  is  not  overtaken  br 
grief.  ' 

32.  O  Bharata.behold  that  Bharata,  who 
wa»  worshipped  by  all  the  heroes  of  earth  in 
court,  even  he  is  now  serving  another  for 
subsistcr.ee. 

Z^.  O  Bhima.  why  do  yoo  not  k>ok  at  ae 
wl.o  aui  sutioned  in  the  midst  of  the  set  d 
Sorrow  and  afflicted  like  a  helpless  one,  with 
various  woes. 

Thus  ends  ih§  eighUtnih  chapter.  Drmt- 
padt's  words  in  Kickakm-Badka  of  tki 
yirata  Parva. 


CHAPTER      XIX 

(KICHAKA-BADHA  PARVA)- 
Continued, 

Braupadi  said  :-- 

1.  O  Bharaia,  what  I  am  goin^  to  tell 
you  now  is  another  great  grief  of  mine  ;  yoa 
should  not  get  angry  with  me,  as  I  tell  yoo 
this  out  of  a  sheer  sadness  of  heart. 

2.  Who  is  there  whose  grief  is  not  en- 
hanced seeing  you  employed  in  the  abomi- 
nible  service  of  a  cook,  entirety  unbecoming 
of  you,  and  c  dling  yourself  as  bdoneioir  U> 
the  sect  of  Vallabha. 

3.  What  cm  be  more  distressful  than 
this  that  people  should  know  you  as  Vira- 
u's  cook  Vallabha  by  name  and  fallen  into 
servitude. 

4.  When  you  wait  on  the  king  ViraU 
calling  yourself  as  Vallabha  the  cook  after 
getting  through  the  work  of  tl»e  kitchen, 
then  my  very  mind  sinks  into  despair. 

5.  When  the  monarch  in  joy  makes  yoa 
fight  wnth  elephants  and  the  women  of  his 
seraglio  laugh  my  mind  totally  sinks  in  sor- 
row. 

6.  When  you  fou|^t  with  Hens,  tigers 
and  buffalloes  in  the  inner  apartment  of  the 
palace  in  the  occular  presence  of  Kaifcayt 
then  the  faint  came  over  me. 

7. — II.  Then  rising  from  her  seat  atom 
with  her  maids  who  also  rose  op  with  her, 
Kaikayi,  beholding  me  with  limbs  ttninjored 
and  only  overtaken  by  swoon,  addressed 
Uiem  saying~"sorely  it  b  from  the  afiFectfOQ 
originated  by  living  together  that  thb  lady 


VIRATA    PARVA 


23 


ef  beautiful  smile  grieves  for  the  cook.seeing 
him  fighting  with  beasts  of  exceeding  stren- 
gth. Sairindhri  is  one  of  exceeding  beauty 
and  Vallabha  i^  handsome  too,  the  heart  of 
woman  is  so  hard  to  know  ;  and  me^thinks 
they  both  are  deservinj?  of  each  other. 
Sairindhri  is  seen  consunily  lamenting  for 
the  connection  with  her  lover  ai>d  they  both 
have  entered  this  royal  family  at  the  same 
time."  Speaking  such  words  she  always 
scolds  me. 

12.  Beholding  me  getting  enrajjed  she 
suspects  me  to  be  aliaehed  to  you  which  she 
speaks  ;  thus  I  am  overtaken  by  great 
grief. 

13.  Beholding  you.  O  Bhima  of  terrible 
prowess,  suffering  from  being  fallen  into 
such  a  dire  calamity  and  sunk  in  grief  for 
Yudhislhira  I  do  not  intend  to  live. 

14.  Alas !  that  youthful  one,  who  on  a 
single  car  defeated  all  celestials  and  men, 
is  now  the  dancing  master  of  the  daughters 
of  the  king  Virata. 

15.  That  Pritha's  son,  who  with  hi«  im- 
measurable energy  gratified  the  fire-god 
in  the  Khandava  forest,  is  now  stationed  in 
the  seraglio  like  fire  concealed  in  a  well. 

16.  That  Dhananjaya,  from  whom,  the 
best  of  men,  enemies  h,id  constant  dread,  is 
now  living  in  a  guise  hated  by  all. 

1.7.  That  Dhananiaya,  whose  arms  are 
likes  maces  of  iron  and  are  marked  by  the 
strokes  of  the  bow-string,  is  living  in  grief 
with  his  wrists  covered  with  conch-brace- 
lets. 

18.  The  singing  sound  of  that  one,  the 
sound  of  whose  bow-string  caused  tremble 
to  his  enemies,  is  now  courted  by  only 
delightful  women. 

19.  That  Dhananjaya,  whose  head  was 
decked  with  a  diadeni  of  solar  effulgence, 
it  now  appearing  with  braids  ending  in  ugly 
cuds. 

ao.  O  Bhima,  seeing  that  mighty  wielder 
of  bow,  Arjuna,  with  braids  ending  in  ugly 
ctiris  and  surrounded  by  damsels,  my  heart 
is  strickeir  with  dfstrr~ 


ai.  That  high-souled  one,  to  whom  all 
the  celestial  weapons  are  known,  and  who  is 
the  repository  of  all  tlie  sciences,  is  now 
wearing  a  pair  of  ear-rings. 

a>— 23.  That  youthful  one,  whom  my- 
riads of  kings  of  matchless-  prowess  could  not 
overcome  in  fight,  even  as  the  |freat  ocean 
eahnot  overleap  its  banks,  is  now  the 
dancing  master  of  the  daughters  of  king  Vi- 
rata and  passes  his  days  in  disguise  as  one 
in  the  capacity  of  a  servant  to  them. 

34—35.  O  Bhima,  that  exalted  younger 
brother  of  yours,  the  rattling  sound  of  whose 


car-wheels  made  the  entire  earth  with  alt  her 
ntountains  and  forests  and  with  all  things 
mobile  s&nd  immobile,  tremble,  and  O  Bhima 
sena,  who  being  born,  all  the  griefs  of  Kunti 
vanished,  now  causes  me  to  Lament  for 
him. 

26.  Beholding  him  approaching  me 
adorned  with  golden  ear-rings  and  other  or- 
naments and  with  wrists  with  bracelets  of 
conches,  my  heart  sinks  into  sorrow. 

27.  That  Dhananjaya,  to  whom  there 
is  no  bowman  on  the  entire  earth,  equal  in 
prowess,  is  now  passing  his  days  in  singing 
surrounded  by  women. 

28.  Beholding  that  son  of  Pritha  honor- 
ed to  the  world  for  virtue,  prowess  and 
truthfulness,  now  living  in  the  hated  guise 
of  a  woman,  my  heart  sinks  into  sorrow. 

29. — 30  When  I  look  upon  that  ^od-like 
Pat  tlia  sui  rounded  by  iemales  in  this  music 
hall  like  an  elephant  of  rent  temples  encirled 
by  slie-elephants  before  Virata,  the  king  of 
the  Matshyas,  then  all  the  cardinal  points 
seem  to  me  to  have  lost  their  existence. 

31.  Surely  my  mother-in-law  does  not 
know  Dhananjaya  sorely  distressed  with 
sorrow  ;  nor  does  she  know  the  descendant 
of  Kuru,  Aj^tsatru,  addicted  to  vicious 
gambling  thus  sunk  in  misery. 

32.  O  Bharata,  beholding  Sahadeva, 
the  youngest  of  you  all.  in  the  capacity  of  a 
protector  of  kine  and  in  the  guise  of  a 
cowherd,  I  grow  pale. 

33.  Thinking  over  and  over  of  Saha 
deva's  office  1  cannot  obtain  sleep  what  to 
speak  of  rest  7 

34.  O  mighty-armed  one,  1  know  not  of 
Sahadeva's  sin  for  which  that  one  of  unfail- 
ing prowess  suffers  thus. 

35.  O  foremost  of  the  Bharats, beholding 
the  beloved  brother  of  yours,  the  foremost 
of  men,  appointed  by  the  kin^  of  the 
Mitshyas  in  looking  after  his  kme,  I  feel 
grieved. 

36.  Beholding  that  hero  clad  in  red 
garments,  busy  in  gratifving  Virata  and 
posing  himself  at  the  heacl  of  the  cowherdSj 
fever  comes  on  me. 

37.  My  mother-in-law  always  speaks  of 
that  heroic  Sahadeva  as  one  possessed  of 
high  reputation,  good  character  and  excellent 
conduct. 

38. — ^40.  Kunti,  greatly  attached  to  her 
sons,  stood  weeping  with  Sahadeva  in  her 
arms,  while  he  was  starting  (with  us)  for  the 
great  forest  and  addressed  me  thus — 
*' Sahadeva  is  bashftil,  sweet-voiced^  virtu- 
ous, and  very  dear  to  me,  therefore  O 
Yanjaseni  cheer  him  up  while  he  feels  de- 
jected and  tend    him  in  the  forest,  day  and 


»4 


MAHABIffARATAt 


night.  He  is  tender  and  brave,  devoted  to 
the  kingf,  heroic  and  always  respectful  to  his 
d  lep  brother  j  O  Panchali,  feed  him  your- 
self." 

41.  Beholding  that  Shahadeva,  the  best 
of  warriors,  engaged  in  tending  kine  and 
lying  on  calf  skins  at  night,  O  Pandava, 
1k>w  can  I  live  ? 

42.  Again  that  one.who  is  gifted  with  the 
the  three  attributes  of  beauty,  arms  and  in- 
tellect, is  now  tending  the  steed  of  Virata. 
Lo  !  how  times  change  ! 

43.  Granthika,  at  whose  presence  hos- 
tile forces  ran  away  from  the  field  of  battle, 
is  now  engaged  in  training  horses  before 
the  king  driving  them  with  speed. 

44.  I  now  see  that  graceful  one  wait 
upon  the  richly  dressed  and  excellent 
Virata,  the  king  of  the  Maiyshyas  and 
make  a  show    of  hi% horses   before  the  king. 

45.  O  Pritha's  son, afflicted  with  hundreds 
of  sorrows  on  account  of  Vudhisthira,  do 
you  deem  me  haypy,  O  represser  of  foes. 

46.  O  Bharata,  there  are  various  other 
woes  greater  than  these  which  I  am  afflic- 
tedwith  ;  listen,  O  son  of  Kunti,  I  shall 
relate  tell  them  all  to  you. 

47.  Alas,you  beingall  alive  these  various 
woes  (render  my  person  emaciated),  under- 
mine my  system;  what  can  be  sadder  than 
this? 

Thus  ends  the  nineteenth  chapter ^  words 
of  Druupadi  in  Kichaka'Badha  of  the 
Virata  Parva, 


CHAPTER    XX. 

(KJCHAKA-BADHA  PARVA)— 
Continued, 

Braupadi  «aid  :— 

1.  Alas,  on  account  of  that  one  skilled  in 
gambling  I  am  under  Sadeshna*s  command, 
dwelling  in  the  palace  in  the  guise  of  a 
Soinndhri. 

2.  O  represser  of  foes,  princess  as  Fam, 
see  what  pitiful  change  has  come  upon  me. 
I  am  Itvmg  in  expectation  of  a  hopeful 
future^  but  my  misery  Has  reached  its  ex- 
tremity. 

r3.  Aocomplishmont  of  purposes  and  vic- 
tory and  defeat  with  regard  to  mortals  are 
of  short  duration.  T^nkin^  this,  I  am  ex- 
pecting the  return  of  profperity  to  cny  hus- 
bands. 

4.  Like  a  wlieel  proftpirity  and  ad-verstty 
revolve.  Thinking  this,  1  am  expecting  the 
return  ef  prosperity  to  my  husbatms. 


5.  That  which  becomrii  a  cause  of  i 
man's  victory  may  become  the  cause  of  his 
defeat  as  well.     I  live  in  that  hope. 

6. — 7.  O  Bhimsena,  why  do  you  not  con- 
sider me  as  dead  ?  I  am  told  that  persons 
that  give  may  beg,  persons  that  slaugh- 
ter may  be  slaughtered  by  others,  and  that 
persons  that  ever  throw  others  may  be  over- 
thrown by  enemies.  There  is  nothing  diffi- 
cult for  destiny  nor  can  any  one  overrule 
destiny. 

8.  It  is  with  this  hope,  I  am  expecting 
the  return  of  favourable  fortune ;  once  before 
where  there  was  water,  there  comes  it  back 
again.  Hoping  for  this  change,  I  am  await- 
ing the  return  of  prosperity. 

9.  When  a  man's  business,  although 
brought  into  a  stage  of  completion,  is  seen 
to  be  endangered  then  a  wise  man  should 
strive  hard  for  the  getting  of  good  fortune. 

10.  Immersed  as  I  am  in  griet,  whether 
you  ask  me  or  not  I  shall  tell  you  in  detail, 
the  purpose  of  these  words  now  spoken  by 
me. 

11.  Queen  of  the  sons  of  Pandu,  and 
daughter  of  Drupada,  who  else  but  me 
wishes  to  live,  having  been  reduced  to  such 
a  plight  ? 

12.  O  repressor  of  foes,  this  my  misery 
surely  brings  humiliation,  O  Bharata,  on  au 
the  Kurus,  the  Panchalas  and  the  Pandavas. 

13.  Being  surrounded  by  numerous 
brothers,  father-in-law  and  sons  and  thus 
having  ample  cause  for  rejoicing  what 
other  woman  but  m^'self  has  become  so 
miserable  ? 

14.  O  foremost  of  the  Bharata  race,  cer- 
tainly in  my  childhood  I  did  some  wrongful 
act  to  Dhata  and  through  his  displeasure  t 
have  fallen  into  6udya  iW^6l  pfight. 

15.  Behold,  O  son  of  Part^u,  the  palen^ 
of  my  complexion  which  eVen  in  the  e?c- 
tremel^  miserable  life  in  the  forest  could  not 
comci  over  me. 

.  i5.  O  Pritha's  9on»  k  ts  you  ^oae  thai 
know  what  happiness  had  I  in  my  fomtr 
daysj  O  Bhima  «  even  I,  who  wa^s  thus  pr- 
ciunstanced,  have  now  sunk  in  slayery; 
paralysed  in  grief  I  can  not  obtain  rest. 

17.  As  the  mlghty-afmed  and  terriblft 
bowman  Dhananjaya*  the  son  of  Prttha^ 
lives  here,  like  a  fu«  covered  over  b^  asliesv 
then  must  I  think  that  all  these  actions  aM 
due  to  Des^ny. 

18.  O  son  of  Pritha,  it  is  not  possible  for 
beopte  to  understand  the  destiny  of  crea? 
tures.  Therefore  tliis  your  downfall  I 
think,  coutd  not  have  been  thwarted  by  lore- 
thought. 


VIRATA    PaRVA. 


25 


ig.  Alas,  she  who  has  vou  all  resembling 
Indra  always  to  look  after  her  comforts, 
even  that  one,  who  is  so  chaste  and  bears  so 
lofty  a  station  in  life,  is  ministering  to  the 
comforts  of  others  who  are  far  below  in  rank 
to  her. 

20.  Though  all  of  you  are  alive,  behold 
O  Panda va,  my  plight.  It  is  such  as  is 
quite  undeserving  of  me.  Lo  !  how  times 
change. 

21.  Alas  !  she, who  had  the  entire  earth  as 
far  as  the  verge  of  the  sea  under  her 
command,  is  now  living  in  fear  of  Sudeshna 
and  in  subjugation  to  her. 

22 — 23.  Even  she,  who  had  a  number  of 
depandants  to  walk  both  in  van  and  rear,  is 
now  walking  before  and  behind  Sudeshna. 
O  Kunti*s  son,  listen  to  another  grief  of 
mine  ;  it  is  unbearable  to  me. 

24.  Even  she,  who  had  never  pounded 
unguents  for  herself  except  for  Kunti,  has 
been  now  pounding  the  sandal  (for  others) 
O !  let  good  betide  you. 

25.  O  Kunti*sson,  behold  these  hands  of 
mine,  they  were  not  so  before."  Saying  this 
she  showed  both  of  her  hands  marked 
with  corns. 

26.  Even  that  one, who  had  never  feared 
Kunti  nor  any  of  you,  now  stays  as  a  slave 
in  fear  before  Virata, 

27.  (Always  do  I  remain  in  fear  think- 
ing) what  the  king  of  kin^fs  will  say  to  me 
as  about  the  unguents  if  they  are  not  well 
pounded;  because  the  king  of  the  Mats- 
hyas  does  not  like  the  sandal  pounded  by 
Others. 

Vaisliampayaiia  said  :— 

28.  Narrating  her  woes  to  Bhimasena,  O 
Bharata,  the  lady  Krishna  wept  silently  with 
her  glance  fixed  on  Bhimasena. 

29.  She, with  words  tremulous  with  tears, 
and  sighing  repeatedly  addressed  Bhima- 
sena thus  powerfully  moving  his  heart. 

30*  O  Bhima,  surely  had  I  committed 
many  sinful  acts  to  gods  in  my  former  days. 
Unfortunate  as  I  am,  I  am  still  alive,  my 
death  is  preferable  to  me,  O  Pandava. 

V*  Then  Vrikodara  the  slayer  of  hostile 
heroes,  covering  his  face  with  the  deli* 
catc  hands  of  his  wife,  marked  «nth  scars, 
began  to  weep. 

p»  The  powertui  son  of  Kunti,  having 
held  both  of  her  hands  in  his  own,  began  to 
shed  tears,  and  stricken  with  great  woe 
spoke  the  following. 

'^us  ends  the  tweniieih  cJiatier,  Drau- 
padts  vords  in  Kichaka-Badha  of  the 
Strata  Parva. 


CHAPTER     XXI. 

(KICHAKA-BADHA  PARVA)— 
Continued, 

Bhima  said  :— 

1.  Fie  to  the  strength  of  my  arms  and  fie 
to  the  Gandiva  of  Phalguni,  since  these  your 
hands  red  before  have  now  become  marked 
with  scars. 

2.  I  would  have  caused  a  great  havoc  in 
the  court  of  Virata  but  the  son  of  Kunti 
looked  at  me  (by  way  of  forbidding)  ;  that 
was  the  reason  of  my  forbearance. 

3.  Or  like  a  mighty  elephant  I  would 
have  easily  crushed  with  a  single  kick  the 
head  of  Richaka  intoxicated  with  the  pride 
of  wealth. 

4.  O  Krishna,  when  I  saw  you  kicked  by 
Kichaka,  I  intended  the  very  moment  te 
bring  about  a  great  devastation  of  the  whole 
ot  the  Matshyas. 

5.  But  the  lord  of  justice  forbade  me  by 
a  glance,  O  beautiful  one  ;  knowing  his  in* 
tention  I  desisted  from  the  purpose  and  kept 
quiet. 

6 — 7.  That  we  have  been  expelled  from 
our  kingdom,  that  I  have  not  yet  killed  the 
Kurus,  and  that  I  have  not  yet  taken  the 
heads  of  Suyodhana,  Kama,  Sakuni  the  son 
of  Suvala  and  the  sinful  Duryodhana,  have 
been  scorching  every  limb  of  mine  and  cau-» 
sing  pain  to  my  heart  as  if  a  peg  is  thrust 
into  it. 

8.  O  you  beautiful,  do  not  give  up 
virtue ;  O  noble  minded  lady,  renounce 
your  wrath.  O  auspicious  one,  if  king  Vu* 
dhisthira  hears  from  vou  such  rebukes,  he  is 
sure  to  give  up  his  life. 

9.  O  slender- waisted  lady  of  beautiful 
hips,  if  Dhananjaya  or  the  twins  hear  you 
speak  thus,  they  will  surely  put  an  end  to 
their  lives  ;  and  they  having  given  up  life  I 
shall  not  be  able  to  keep  up  my  own.  1 

IT.  In  olden  .days,  perhaps  you  may 
have  heard  that  Indrasena,  who  resembled 
Narayani  in  beauty,  followed  her  old  hus- 
band of  a  thousand  years  of  age. 

12.  Vou  may  have  heard  that  Janaka's 
daughter  Sita,  the  princess  of  Videha,  went 
in  the  wake  of  her  lord  while  he  was  dwell- 
ing in  a  great  dreary  forest. 

.  13.  That  lady  .of  beautiful  hips,  the  be- 
loved queen  of  Rama,  although  she  receive^ 
a  great  calamity  at  the  hands  of  the  Rak- 
shasas  and  was  afflicted  with  woe,was  at 
length  re-united  with  Rama. 

14.  O  excellent  one,  Lopamudra  alsOy 
endued  with  youth  and  beatsty,  followed  tier 


26 


MAIIABIIARATA. 


lord  Agayasta,  renouncing  all  objects  of 
enjojmenU  hardly  to  be  aiuined  by  men. 

15.  The  noble-minded  lady  of  spotless 
beauty.  Savitri,  followed  the  heroic  Satya- 
van,  the  son  of  Dyumatsena,  alone  into  the 
reipn  of  death. 

16.  As  these  beautiful  and  chaste  ladies 
are  described  by  me,  so  also,  do  you,  O  aus- 
picious one,  appear  endued  with  every  vir- 
tue. 

17.  Wait  a  short  while  more  that  is  mea- 
sured by  a  half  month,  when  the  thirteen- 
th year  is  full  and  you  shall  become  the  em- 
press. 

Braupadi  said  :-- 

18.  O  Bhima»  I  am  unable  to  endure  my 
griefs  ;  it  is  out  of  sheer  grief,  I  have  shed 
these  tears,  I  do  not  rebuke  the  king 
(Yudhisthira). 

19.  O  Bhimsena,  what  is  the  use  of  dwell- 
ing on  what  is  passed.  Be  ready  for  the 
present. 

20.  O  Bhima,  Kaikayi,  fearing  that  the 
king  might  take  a  fancy  for  me  for  my  beau- 
ty, tries  how  to  send  me  away  from  this 
place. 

;  21.  Understanding  her  intention,  that 
wicked-souled  Kichaka  of  sinful  conduct,  al- 
ways solicits  me  himself. 

22. — 23.  O  Bhima,  getting  enraged  with 
him  and  then  again  suppressing  my  anger 
I  said  to  Kichaka, rendered  senseless  by  lust 
(in  the  following  words) — O  Kichaka  save 
yourself  ;  I  am  the  dear  queen  and  wife  of 
five  Gandharvas  ;  those  heroes  if  enraged 
will  kill  you  who  are  going  to  act  so  rashly.'* 

* 

24.  Thus  addressed,  the  wicked-souled 
Kichaka  answered,  saying  *'0  Sairindri  of 
beautiful  smile,  I  am  never  afraid  of  the 
Gandharvas. 

25.  I  will  do  away  with  a  hundred  ihou- 
^nd  Gandharvas  in  battle,  O  timid  one, 
give  me  your  consent." 

26.  Thus  replied  to,  I  addressed  again 
that  lust -stricken  Sula  sa>ing, — "you  are 
no  rival  to  those  illustrious  Gandharvas. 

27.  Born  of  a  noble  family  and  endued 
with  good  disposition,  do  I  even  regard  vir- 
tue as  my  stay  and  never  wish  for  the  death 
of  any  one.    O  Kichaka,  therefore  you    live 

28.  Thus  addressed,  that  wicked-souled 
Kkhaka  burst  out  into  a  loud  laughter. 

29.  Then  Kaikayi,  out  of  affection  for 
her  brother,  and  previously  urged  by  bim 
and  having  a  mind  to  do  good  to  him,  sent 
■«&  to  Kichaka  saying,  "O  auspicious  one, 
bring  wine  from  Richaka's  house." 


30.  Beholding  me,  the  Sufa's  son  b^gan 
to  court  me  in  sweet  words  ;  when  his  court 
ing  failed,  he  became  enraged  and  attemped 
to  use  violence  on  me. 

31.  Having  understood  the  intention  of 
tliat  wicked-souled  Kich<.ka,  I  ran  with 
speed  to  the  royal  protection. 

32.  In  the  presence  of  the  king.  I  was 
thrown  down  on  the  ground  and  kicked  by 
the  Suta's  son  of  m'icked  soul. 

33 — 34*  This  scene  was  witnessed  by 
Virata,  Kanka  and  many  others,namely  the 
charioteers,  royal  favourites,  elephant  riders, 
and  merchants.  Then  he  was  neither  pre- 
vented nor  any  punishment  was  inflicted  on 
him  by  the  king* 

35.  This  very  Kichaka  is  the  principal 
ruler  of  the  king  Virata.  He  is  devoid  of 
virtue,  cruel,  favored  by  the  king  and  liked 
by  women  at  large. 

36.  That  wicked>souled  Kichaka  is  war- 
like, proud,  outrager  of  female  modesty  and 
engrossed  in  all  objects  of  pleasure  ;  O  bless- 
ed one,  he  acquires  plenty  of  nroney  (from 
the  king). 

37.  He  extorts  money  from  others,  even 
if  they  cry  in  woe ;  he  never  stays  in  paths 
of  rectitude  nor  dees  he  even  feel  incliiCed  10 
virtue. 

38 — 39.  He  is  wicked-souled,  of  sinful 
disposition,impudent, villaneous  and  afflicte<l 
by  Cupid's  shaft.  Although  I  have  repeated- 
ly rejected  him,  he  will.  I  am  sore,  outrage 
me,  whenever  he  happens  to  see  me.  and 
then  I  shall  surely  give  up  my  life  ;  although 
you  are  striving  to  acquire  that  virtue  but 
on  my  death,  surely  you  will  lose  that  great 
one. 

40.  Voti.  who  are  trying  to  keep  ^-oor 
pledge,  w  ill  lose  your  wife ;  wKe  being  pro- 
tected, one's  offspring  will  be  protected. 

41.  Off<;pring  being  protected,  sou!  is 
saved.  In  a  wife  one's  own  self  b  begotten 
and  it  is  therefore  the  wife  is  called  JaytL  ^' 
tl>e  wise. 

42.  The  wife  should  also  protect  the  hus- 
band, thinking — **How  then  can  he  take  his 
birth  in  my  womb  7"  1  have  heard  it  from 
Brahmans,  who  are  expert  in  expounding 
the  duties  of  all  orders. 

44.  lliere  is  no  otiter  duty  of  Kshatri* 
yas  but  the  repressing  of  their  foes.  Taking 
no  notice  of  the  presence  of  Dharmaraja. 
as  well  as  of  yours,  O  mighty  Bhimasena, 
Kichaka  kicked  me. 

44 — ^45.  It  was  you  that  rescued  me  frotn 
that  terrible  Jatasura,  it  was  you  only,  who 
also  with  the  help  of  yoiu*  brothers,  ddfeatcd 
Jayadratha.  I  entreat  you  to  kill  this  wretch 
who  has  insulted  me. 


VIRATA   PVRVA. 


37 


4S.  O  Bharata,  Kichaka,  out  of  his  con- 
fidence that  he  is  a  favourite  of  the  king, 
causes  woe  to  me.  I  soHcit  }  ou  to  crush 
this  beloved  one  maddened  with  lust,  even 
as  an  earthen  pot  dashed  against  a  stone. 

47—48.  If,  O  Bharata,  the  men  make 
him  rise  up  again  in  the  morning  living,  who 
is  the  root  of  all  these  griefs  of  mine,  I  shall 
mix  poison  with  some  drink  and  swallow  it 
up,  but  never  shall  I  yield  myself  to  the 
power  of  Kichaka.  O  Bhimasena,  certainly 
death  is  preferable  to  me  in  the  very  sight 
of  you. 

Vaidiampayana  said  :— 

49.  Having  said  this,  Krishna,  lying  on 
the  breast  of  Bhima,  began  to  weep.  Having 
clasped  her,  Bhima  also  afforded  her  a  great 
consoUtion. 

50 — 51.  Having  consoled  that  greatly 
afflicted  lady  of  slender  vaist  in  various 
ways,  and  having  wiped  with  his  hands  her 
face  flooded  with  tears,  Bhima  filled  with 
ire,  began  to  think  of  Kichaka  in  his  mind, 
licking  repeatedly  the  comers  of  his  mouth 
with  his  tongue ;  and  he  addressed  the 
daughter  of  Drupada  afflicted  with  woe  with 
words  replete  with  reason. 

Thus  ends  the  twenty  first  chapter,  the 
conversation  between  Bhima  and  Uraupadi, 
in  Kichakabadha  of  Virata  Farva, 


CHAPTER     XXII. 

(KICHAKA. BADHA  PARVA)— 
Continued, 

Bhima  said  :— 

1.  O  gentle  one,  I  will  do  that  which  you 
say.  O  timid  one,  I  will  kill  Kichaka  to- 
day with  all  his  friends. 

2.  O  Yajnaseni  of  beautiful  smile, 
having  given  up  your  sorrow  and  grief  do 
so  as  will  bring  him  on  good  terms  with 
you  on  tomorrow's  evening. 

3.  There  is  the  dancing  house  which  the 
king  of  the  Matshyas  hsLS  caused  to  be 
built  ;  there  the  girls  dance  during  the 
day  and  retire  to  their  respective  homes  at 
night. 

4.  In  that  hall  there  is  a  bedstead  fixed 
firm  and  conveniently  placed  ;  there  I  will 
make  him  see  the  spirits  of  his  deceased 
manes. 

5.  In  course  of  holding  conversation  with 
him,  do  such  as  others  might  not  see  you. 
O  auspicious  one,  also  manage  in  such  a 
way  as  ht  might  come  near  you. 


Vaishampayana  said  r— 

6.  Having  thus  held  their  mutual  con- 
versation, and  shedding  tears  in  grief,  they 
both  awaited  the  dawn  of  that  night  with  an 
anxious  heart. 

7.  That  night  being  passed,  Kichaka 
rose  up  in  the  morning,  and  having  gone 
to  the  royal  house,  addressed  Oraupadi  in 
the  following  terms. 

8.  *'I  hurled  you  down  in  the  court  and 
kicked  you  in  the  very  presence  of  the  king. 
Having  fallen  under  the  ^rasp  of  my  migh- 
ty self  you  could  not  obtain  deliverance. 

9.  Virata  is  said  to  be  the  king  of  the 
Matshyas,  but  that  is  only  in  name  ;  lord  of 
the  forces,  it  is  I  alone  who  am  verily  the 
king  of  the  Matshyas. 

-II.    O  timid  one,  accept  me  happily  ; 


I  shall  become  your  slave.  O  you  of  beauti- 
ful hips,  I  shall  give  you  anon  a  hundred 
niskas  and  a  hundred  male  and  a  hundred 
female  servants.  I  shall  also  bestow  on  you 
cars  yoked  with  mules  ;  O  beautiful  one^  let 
us  be  united. 

Draupadi  said  :— 

12 — 13.  O  Kichaka,  (I  agree  to  this 
now,  this  is  my  condition,  that  you  should 
accede  to  (do  so)  ;  neither  your  friends  nor 
your  brothers  may  know  that  we  are  united. 
I  am  really  afraid  of  the  detection  by  those 
renowned  G^ndharvas.  If  you  promise  me 
this,  I  shall  certainly  be  yours. 

Eicliaka  said  :— 

14 — 15.  O  you  of  beautiful  hips,  I  will  do 
what  you  say :  overcome  by  the  god  of  love 
O  gentle  one,  1  shall  go  alone  to  your  lonely 
abode  for  the  purpose  of  being  united  with 
you,  so  that,  O  you  of  elegant  thighs,  the 
Gandharvas,  as  brilliant  as  the  sun,  mighO 
not  b^  able  to  see  you. 

16.  Behold  there  is  the  dancing  hall 
erected  by  the  king  of  the  Malsh3'as.  Here, 
the  girls  dance  during  the  day  and  retire  to 
their  respective  homes  at  night. 

Vaishampayana  said  :— 

18.  O  king,  thinking  of  the  conversation 
she  had  with  Kichaka,  that  lialf  day  appear- 
ed to  Krishna  as  long  as  a  whole  month. 

19.  Thereupon  she  again  informed 
Bhimasena  of  his  conduct ;  Kichaka  too, 
going  to  his  house,  was  filled  with  joy. 

20.  That  stupid  could  not  understand 
that  his  death  was  in  the  shape  of  Sairindr 
and  he  became  especially  busy  with  perfu- 
meries, ornaments  and  garlands. 

21 — 22.  He,  then  possessed  by  lust 
adorned    himself    speedily.    While  he  was 


28 


MIUfABIIAaATA. 


doing  this  and  thinking  of  the  female  with 
large  eyes,  the  time  appeared  to  him  to  be 
long  ;  and  the  beauty  which  was  about  to 
forsake  him,  appeared  to  him  to  be  in- 
creased, 

23.  Like  the  wick  of  a  burning  lamp  at 
the  time  of  its  expiration.  Placing  perfect 
confidence  in  her,  Kichaka,  possessed  by 
lust, 

24.  Thinking  of  the  meeting  could  not 
percieve  that  the  day  had  passed  away. 
Thereupon  going  to  Bhmia  in  the  kitchen 
Draupadi 

25 — 26.  Of  auspiciousness,  sat  by  his 
husband,  the  descendant  of  Kuru  ;  that  lady 
of  beautiful  hair  said  to  him  : — "  O  slayer 
of  foes,  as  directed  by  you,  I  have  given 
Kichaka  to  understand  that  our  meeting 
shall  take  place  in  the  theatre  hall.  Kichaka 
shall  come  to  tliat  empty  dancing-hall, 

27.  Alone  at  night,  O  son^of  Kunti,  slay 
him,  that  son  of  a  Suta  inflated  with  pride. 

28.  O  Pandava,  going  to  that  dancing 
hall,  take  his  life.  From  pride  only,  that 
son  of  a  Suta  slights  the  Gandharvas. 

29.  O  you  the  best  of  repressors,  lift 
him  up  like  (Krishha)  lifting  up  the  serpent 
from  tne  lake.  O  Pandava,  wipe  my  tears 
who  am  stricken  with  grief ;  may  good  be- 
tide you  ;  save  your  own  honor  and  that  of 
your  family. 

Bhimasana  said  :— 

30.  O  fair  and  timid  lady,  I  shall  do 
what  you  say,  wel-come,  O  iPair  damsel,  you, 
who  iiave  communicated  this  pleasant  news 
to  me. 

31—32.  O  beautiful  lady,  I  do  not  wish 
to  have  any  other  help  from  you.  My  joy 
on  hearing  from  you  of  my  coming  encoun- 
ter with  Kichaka  is  equal  to  what  I  felt 
when  I  slew  H  irimva.  I  swear  this  by  truth, 
morality  and  my  broth&rs. 

*  33.  I  shall  slay  Kichaka  as  did  the  king 
of  the  celestials  Vilra  ;  secretly  or  openly,  I 
shall  crush    Kichaka. 

34.  If  the  Matshyas  side  with  him,  I  shall, 
kill  them  too ;  and  then  slaying  Duryodhana, 
I  shall  r^ain  the  earth ;  let  Kuntt's  son 
Yudhisthira  continue  to  pay  his  hotnage  to 
the  king  of  the  Matshyas. 

Dratpadi  said  :*- 

35.  O  lord,  if  you  do  not  wish  to  trans- 
gress the  pledge  you  have  taken  to  me,  you 
should,  of  Pan.ha,  slay  Kichaka  in  secret, 

SUaMeaa  laid  :-* 

36.  O  timid  lady,  I  shall  do  what  you 
aa^;  1  &hall  slay  today  Kichaka  W/tth  his 
friends. 


37.  O  You  of  fatihless  feature,  hiddeii 
from  the  view  of  others  in  darkness,  1  shaU 
crush,  as  an  elephant  crushes  a  Vela 
Iruit,  the  head  of  the  wicked  Kichaka,  wbo 
desires  for  a  thing  that  cannot  be  acquired 
by  him. 

Vaisliampayaiia  said  :— 

38.  Thereupon  going  there  hidden  at 
night,  Bhima  sat  expecting  Kichaka  like  a 
lion  for  deer. 

39.  Having  adorned  himself  to  his  liking, 
Kichaka  arrived  at  the  dancing  hall  at  the 
appointed  hour  with  a  view  to  meet 
Panchali. 

40 — 41.  Considering  this  as  sign,  be 
entered  there.  Entering  the  ball  enshrouded 
in  darkness,  that  highly  wicked  one,  came 
up  to  Bhima  of  unequalled  prowess,  wbo 
had  gone  there  before  and  was  waiting  io 
a  corner. 

42.  Suta's  son  approached  him  who  was 
lyin^  on  a  bed,  burning  in  anger  b^otten  of 
the  msult  (offered  to  Krishna). 

43.  Approaching  him,  Kichaka  possessed 
by  lust,  having  his  heart  filled  with  delist, 
smilingly  said  : — 

44—46.  **  I  have  already  given  to  you 
immense  and  various  wealth  and  for  you  a 
hundred  maid    servants,    with    riches    and 

t'ems  and  finest  rot>es ;  O  you  of  fair  eye- 
brows, also  a  palace  with  inner  apartment 
filled  with  beautiful,  lovely  and  youthful 
maid  servants  and  adorned  with  various 
sorts  of  sports  and  amuseitienCs.  Having 
arranged  all  this,  I  have  all  on  a  sudden 
come  here  ;  the  women  of  my  hotise  have 
begun  to  praise  nte,  saying  : — •  There  is 
none  like  you  amongst  all  the  poople  s9  well- 
dressed  and  beautiful.' 

Bhimasena  said  :— 

47.  By  my  good  fortune,  you  are  hand- 
some and  you  are  praising  yourseK;  I  think 
you  had  not  before  any  such  pleasurable 
touch. 

48.  I  consider  your  touch  as  burning  and 
you  are  an  expert  at  gallantry.  I  do  not 
see  any  other  man  like  you  favourite  to 
women. 

Vaisliampayaiia  said  :— 

49»  Having  said  this  to  him,  and  jump- 
ing up  all  on  a  sudden,  the  mighty-armed 
Bhima,  the  son  of  Kunti,. endued  with  dread* 
ful  prowess,  smilingly  said. 

50.  *  Your  sister  shall  behold  >*ou,  vile  as 
you  are,  today  drawn  by  me  on  eartli,ltke  a 
miffhty  dlephant  huge  as  a  mour tain, ({rag. 
gcd  by  anothtr  to  me  ground. 


VIRATA    PARVA. 


29 


51.  You  being  slain,  Sairindri  shall  wan- 
der unobstructed  and  we,  her  husbands, 
shall  live  happily." 

52 — 53.  The  highly  powerful  Bhima 
seized  him  by  the  hair  which  were  adorned 
with  garlands.  Thus  caught  with  force  by 
the  hair,  that  foremost  of  the  powerful, 
speedily  freed  his  hair  and  grasped  the 
arms  of  Bhima.  Then  there  arose  a  hand- 
to  hand  fight  between  those  two  foremost  of 
men  worked  up  with  anger. 

54.  The  fight  of  Kichaka  and  the  fore- 
most of  men  was  like  that  between  two 
powerful  elephants  for  one  she-elephant  in 
the  season  of  spring, 

55.  Or  like  what  took  place  in  the  days 
of  yore  between  the  two  leading  monkeys  tiie 
brothers  Vali  and  Sugriva.  Both  equally 
enraged  and  desirous  ofvictory, 

56.  They  raised  up  their  arms  like  two 
snakes  having  five  hoods ;  and  worked  up 
with  the  poison  of  anger,  they  attacked 
each  other  with   nails  and  teeth. 

57.  Being  struck  with  great  force  by  the 
powerful  Kichaka,  the  resolute  (Bhima)  did 
not  waver  a  step  in  the  encounter. 

58.  Then  embracing  and  dragging  each 
other,  they  appeared  there  like  two  power- 
ful bulls. 

59.  They  having  nails  and  teeth  for  their 
weapon,  there  arose  a  fierce  and  great  en- 
counter between  them  like  that  between  two 
maddened  tigers. 

60.  Throwing  each  other  down  with 
their  arms  and  then  again  seizing  in  great 
anger,  they  fought  like  two  elephants  with 
rent  temples. 

61.  Then  the  powerful  Bhima  seized 
Kichaka,  and  Kichaka  too,  the  foremost  of 
the  strong,  again  threw  him  down  with  force. 

62.  Those  two  powerful  (heroes)  thus 
fighting,  the  crush  of  their  arms  engendered 
a  sound  resembling  the  clatter  of  splitting 
bamboos. 

63.  Then  throwing  Kichaka  down  with 
grcsLt  force  in  the  room,  Vrikodara  tossed 
hinn  about  with  velocity,  as  a  hurricane 
tosses  a  tree. 

64.  Being  thus  assailed  by  the  powerful 
Bhima  in  the  encounter,  he  grew  weak,  trem- 
bled %nd  tugged  at  the  Pamiava  to  his  very 
best. 

65.  Making  him  waver  a  little,  the 
powerful  Kichaka  speedily  struck  Bhima  on 
the  breast  with  his  knees  and  felled  him  on 
the  ground. 

66.  Being  thrown  on  the  ground  by  the 
powerful  Kichaka,  Bhima  rose  up  again 
with  force,  like  Yama  with  mace  in  hi:> 
hands. 


67.  Then  both  Suta  and  Panda  va, 
maddeed  with  their  strength,  challenged  and 
grappled  with  each  other  at  night  in  that 
secluded  hall. 

68.  While  enraged  they  were  thus  Soar- 
ing at  each  other,  that  best  of  houses  shook 
at  every  moment. 

69.  Slapped  on  the  breast  by  the  power- 
ful Bhima,  Kichaka  worked  up  with  anger, 
did  not  move  for  a  single  step. 

70.  Bearing  for  a  moment  the  force 
which  is  incapable  of  being  born  on  earth, 
Suta,  belaboured  by  Bhima,  grew  enfeebled. 

71.  And  seeing  that  he  was  growing 
weak,  the  highly  powerful  Bhimasena  draw- 
ing him  forcibly  to  his  breast  began  to 
press  him  who  was  senseless. 

72.  Breathing  hard  again  and  again  in 
an^er,  Vrikodara  the  foremost  of  the  vic- 
torious held  him  up  always  by  the  hair. 

73.  Seizing  Kichaka,  the  powerful  Bhima 
began  to  roar  like  a  hungry  tiger  that  has 
slain  a  large  animal. 

74.  Thereupon  ovserving  him  greatly 
exhausted,  Vrikodara  bound  him  fast  with 
his  arms  like  one  binding  a  beast  with  a 
rope. 

75*  Then  Bhima  began  to  whirl  him  who 
was  senseless,  for  a  considerable  time,  and 
he  roared  terribly  like  a  discordant  bugle. 

76.  Then  to  console  Krishna,  Vrikodara 
got  hold  of  Kichaka's  throat  with  his  arms 
and  began  to  squeeze  it. 

77 — 78.  Then  striking  with  his  knees  the 
waist  of  that  wretcli  of  Kichaka,  all  whose 
limbs  had  been  broken  into  pieces  and  whose  ' 
eye-lids  were  closed,  that  descendant  Of 
Pandu  killed  him  like  one  killing  a  be^t* 
Then  beholding  Kichaka  senseless, 

79.  He  rolled  him  on  earth  and  said  : — 
"  Killing    this    wretch    who   had  wished  to 
ravish  our  wife,  this  thorn  of  Sairindhri,  I  am  [ 
freed  from   the  debt  I  owed  to  my  brother  ' 
and  am  in  peace." 

80.  Saying  this,  that  foremost  of  men, 
with  eyes  reddened  with  ire,  left  off  I^chaka, 
whose  dress  and  ornaments  had  been 
thrown  off  his  body,  whose  eyes  were  rolling 
and  who  was  even   then  trembling. 

81 — 82.  Squeezing  his  own  hand  and 
biting  his  lips  m  an^er,  that  foremost  of  the 
powerful,  attacked  him  with  great  force  and 
thrust  his  arms,  legs,  neck  and  head  into  his 
body,'  as  did  the  holder  of  Pinaka  the  beast. 

83.  The  highly  powerful  Bhimasena  then 
showed  him  to  Krishna  ;  all  his  limbs  were 
crushed  and  he  was  reduced  into  a  ball  of 
flesh. 


30 


MAIIARHARATA 


84.  Gifted  wiili  great  energy  (as  he  was) 
he  s  I  d  to  Draupadi,  that  best  of  women 
*'  Behold,  O  Panchali,  what  1  have  done  of 
this  hurtful  wretch." 

85.  Saying  this,  O  king,  Bhima,  endued 
with  dreadful  prowess,  struck  with  his  foot 
tlie  body  of  that  vicious- soul ed  one. 

86.  Then  lighting  a  lamp  there  and 
showing  her  KichaUa,  that  hero  addressed 
the  following  to  Panchali. 

87.  "  O  you  of  fair  hair,  O  timid  damsel, 
all  those  wIk>  seek  you  who  are  gifted  with  a 
good  character  and  accomplishments,  will  be 
slain  by  me  like  this   Kichaka." 

88.  Performi*ig  that  difficult  work,  highly 
pleasing  to  Krishna,  and  slaying  Kichaka, 
his  anger  was  pacified. 

89.  Bidding  farewell  to  Draupadi,  he 
speedily  went  to  the  kitchen.  Having 
brought  about  the  destruction  of  Kichaka, 
Draupadi  too,  the  foremost  of  females, 

90.  Delighted  and  having  her  grief  re- 
moved, said  to  the  guards  of  the  assembly- 
hall  ;-— *  Tliis  Kichaka  has  been  slain  by  my 
Gandharva  husbands, 

91.  He  who  desired  for  another's  wife  » 
come  and  see."  Hearing  her  words  the 
guards  of  the  assembly -hall 

Q2— 93.  Came  there  by  thousands,  with 
torches  in  their  hands.  And  going  to  that 
room  they  saw  Kichaka  fallen  on  the  ground 
lifeless,  bahting  in  a  pool  of  blood.  Behold- 
ing him  without  arms  and  legs  they  wefe 
pained. 

94.  When  they  saw  him  they  were 
struck  with  wonder.  Seeing  that  super- 
human work  of  his  destruction, 

95.  (They  said)  :— "Where  is  his  neck, 
where  are  his  feet,  arms  and  where  is  his 
head."  They  then  concluded  that  he  had 
been  slain  by  the  Gandharvas. 

Thus  ends  the  tioenty  second  chapter ^  the 
destruction  of  Kichaka  in  Kichakahadha 
parva  of  Virata  Parva, 


CHAPTER  XXI  I  I. 

(KICHAKABADHA     PARVA)- 
Continued, 

Vaidiompayana  said  :— 

1 .  Coming  there  at  that  time  and  behol- 
ding Kichaka  and  surrounding  him  all  sides 
hisTriends  b^an  to  lament. 

2.  Then  beholding  Kichaka  with  all  his 
limbs  mangled  like  a  tortoise  brought  to  the 
land,  the  hairs  of  their  bodies  stood  erect 
atid  they  were  flUcd  with  fcar» 


3.  Then  seeing  him  crushed  by  Bhima - 
sena  like  a  Danava  by  Indra  they  tried  to 
take  him  out  side  for  performing  his  obse- 
quial ceremonies. 

4.  Then  the  assembled  sons  of  Suta  be* 
held  Krishna  of  faultless  features  standing 
hard  by  reclining  on  a  pillar. 

5.  Amongst  those  assembIed,sonie  wick- 
ed  Kichakas  exclaimed  : — *'soon  kill  this 
unchaste  woman  for  whom  Kichaka  has 
been  slain. 

6.  Or  without  slaying  her,  let  us  bum  her, 
with  him  who  desired  to  have  her  ;  for  we 
should  do  by  all  means  what  was  liked  by 
the  deceased  son  of  a  Suta." 

7.  Then  they  said  to  ViraU  : — "For  her, 
Kichaka  has  been  slain  ;  we  shall  bum  her 
with  him  ;  it  behoves  you  to  give  permis- 
sion " 

8.  O  King,  knowing  well  the  prowess  of 
Sutas,  he  gave  them  permission  to  bom 
down  Sairindri  with  Suta's  son. 

9.  Then  approacing  terrified  Krishna, 
stricken  with  stupor  and  having-  lotus 
eyes  the  Kichakas  caught  hold  of  her  irio- 
lently. 

10.  Then  binding  that  youthful  damsel 
and  placing  her  upon  the  bier  they  started 
with  great  joy  towards  the  cremation 
ground. 

11.  Being  thus  carried  away  by  the  sons 
of  Suta,  O  king,  the  fauldess  featured  and 
chaste  Krishna,  having  lord,  bewailed  for 
the  help  of  her  husbands. 

Draupadi  said:— 

12.  Let  Jaya,  Jayanta,  Vijaya,  Jayat- 
sena  and  Jayadvala  hear  my  words.  The 
Sutas  are  taking  me  away. 

13 — 24.  Let  those  powerful  and  quick- 
coursing  Gandharvas,  the  clatter  of  whose 
cars  is  very  great  and  the  twang  of  whose 
bows  in  a  great  encounter  is  heard  like  the 
roar  of  thunder,  understand  that  the  Sutas 
are  taking  me  away. 

Vaisliaaipftyaaft  said:— 

15.  Hearing  those  sorrowful  words  and 
bewailings  of  Krishna,  Bhima,  without  r«* 
fleeting  the  least,  got  up  from  his  bed. 

BUmasena  said  :— 

16.  I  have  heard  those  which,  O  Sairin- 
dri, you  have  said  ;  you  have  no  fear  any 
more,  O  timid  lady,  from  the  Sutas. 

Vaishampayana  laid :— 

17.  Having  said  this,  thcr  mighty-armed- 
Bhima.to  slay  them, began  to  swell  his  body 
and  then  carefully  changing  his  dress, 


VlftAtA    PARVA 


V 


18.  He  went  out  of  the  pilace  by  a 
wtong  way.  Then  speedily  scaling  the 
the  walls,  Bhimasena, 

19.  Went  to  the  cremation  groUnd 
where  the  Kichakas  had  gone  Then 
scaling  the  Walls  and  issuing  out  of  the  ex- 
cellent city, 

20.  Bhima  furiously  rushed  before  the 
Sutas.  And  going  near  the  funeral  pyre 
he  saw  there  a  tree, 

ai.  Tall  as  a  pilmyra,  with  huge 
branches  and  with  red  top  ;  then  holding  it 
like  an  elephant  with  his  arms,  he  uprooted 
it. 

52 — 26.  Measuring  ten  Vyamas  and 
placed  it  on  his  shoulders.  Then  taking 
that  tree  up  with  its  trunk  and  branches, 
measuring  ten  Vyamas  that  slayer  of  foes 
rushed  towards  the  Sutas  like  Yama  with 
mace  in  his  hand.  By  the  velocity  of  his 
movement,  the  banian,  Nyagrodha,  Kinsu- 
kha  and  other  trees  fell  down  on  earth  and 
lay  in  a  heap.  Beholding  that  Gandharva 
approach  enraged  like  a  lion,  all  those  Siit;is 
were  afraid  and  trembled  m  sorrow  and  fear. 
Then  beholding  the  Gandharva  approach 
like  death,  the  Kkhakas  cremated  their  eld- 
est brother  and  spoke  amongst  themselves 
trembling  in  fe^ir  and   sorrow. 

27.  **Here  comes  the  powerful  Gandharva 
enraged  uprooting  a  tree.  Soon  release 
Sairindri  from  whom  this  fe  »r  has  come." 

28.  Then  seeing  the  tree  that  had  been 
uprooted  by  Bhimasani  they  set  Draupadi 
free  and  ran  towards  the  city. 

2Q — ^30.  Beholding  them  thus  taking  to 
their  heels,  the  powerful  Bhima,  the  son  of 
the  Wind-god,  despatched  with  that  tree,  O 
king,  hundred  and  five  of  them  to  the  abode 
of  death,  like  the  wielder  of  thunder-bolt, 
the  Danavas.  Then  releasing  Krishna  he 
comforted  her. 

31.  Then  the  irrepressible  mighty-armed 
Vrikodara  said  to  the  poor  Panchali,  Drau- 
padi, with  tearful  eyes. 

32.  "Then,  O  timid  lady,  all  those  from 
whom  proceeded  your  misery,  have  been 
killed.  Return  O  Krishna,  to  the  city,  you 
have  no  fear.  I  shall  go  to  Virata's  kitcnen 
by  another  way. 

33.  O  descendant  of  Bharata,  thus  there 
were  slain  hundred  and  five  of  them  (as  iQ  a 
huge  fordst  overspread  with  uprooted  trees. 

34.  Thus,  O  king,  one  hundred  and  five 
Kichakas  were  killed.  Including  the 
commander-in-chief  who  was  slain  before, 
I  hey  were  one  hundred  and  six. 


35.  BohoKling  that  wonJerful  deed  men 
and  women  assembled;  O  descendant  01 
Bharata,  they  were  filled  with  surprise  and 
Could  not  speak  any  thing. 

Thus  ends  the  iv/eniy  third  chapter  the 
desir^ucttoH  of  minor  Kichakas ^  in  Kichaka* 
Vadha  of  the  Virata  Parva* 


^d» 


CHAPTER   XX  IV. 

(KICHAKA-BADHA  PARVA)— 

Continued,, 

Vaiflhampayna  said  :— 

1.  Beholding  the  Sutas  slain,  people 
went  and  communicated  to  the  king; — "O 
king,  the  higlily  powerful  sons  of  Suta  have 
been  slain  by  tiie  Gandiiarvas. 

2.  The  Sutas  are  to  be  seen  scattered  on 
the  surface  of  the  earih  like  huge  mountain 
summits  clapped  by  thunder-bolt. 

3.  And  released  Sairindri  comes  back  to 
your  city;  your  (whole)  city,  O  king,  indeed 
shall  be  in  danger. 

4.  Sairindri  is  highly  beautifnl  and  the 
Gandiiarvas  are  greatly  powerful  and  for- 
sooth, men  are  undoubtedly  lustful. 

5.  Soon  find  out  some  means  O  king,  by 
which  your  kingdom  may  not  be  ruined  on 
account  of  the  injuries  done  to  Sairindhri.' 

6.  Hearing  their  words,  Virata,  the  kinvj 
of  armies,  said: — "Perform  the  obsequial 
rites  of  the  Sutas. 

7.  Let  all  the  Kichakas  be  burnt  down 
on  one  burning,  funeral  pyre  with  profuse 
jems  and  perfumes." 

8.  Then  filled  with  fear,  the  king  said  to 
his  queen  Sudeshna  : — *When  Sairindhri 
comes,  tell  her  these  words  of  mine. 

9.  Go  Sairindri,  wherever  you  like;  may 
good  betide  you,  O  fair  one,  O  you  having' 
beautiful  eye-brows,  the  king  is  afraid 
of  defeat  from  the  Gandharvas, 

10.  I  dare  not  speak  all*  this  to  you  in 
person,  protected  as  you  arc  by  the  Gan- 
diiarvas. A  woman  cannot  offend  (any 
body)  so  I  speak  this  through  her. 

Vaishampaja&ft  said  :— 

II. — 12.  Thus  released  by  Bhimsena- 
after  the  destruction  of  Sutas,  the  in^elli- 
eent  Krishna  freed  from  fear,  washed  her 
body  and  raiment  in  water  and  went  to- 
wards the  city  like  a  doe  put  to  fright  by  a 
tiger. 

13.  Beholding  her,  O  king,  people  fled 
away  in  all  directions  in  f«ar  of  the  Gan- 
dharvas and  some  even  shut  up  their  eyes. 


32 


MAHABHARATA. 


14.  Then,  O  king.  Panchali  saw  Bhim- 
sena,  waiting  at  tbe  kitchen  door  like  a 
huge  infuriated  elephant. 

15.  She  wonderingly  said  to  him  in 
words  intelligible  to  them  :— "Salutation 
to  that  king  of  Gandharvas  by  whom  I  have 
been  released.** 

BUma  said  i— 

16.  "Hearing  these  words  of  hers  under 
which  those  persons  were  till  then  living  in 
that  city,  they  will  now  live  there  freed 
from  debt.'* 

Vaishampajana  said  :— 

17.  She  there  saw  the  mighty-armed 
Dhananjaya  in  the  dancing  hall  giving  in- 
structions in  dancing  to  the  daughter  of 
tJie  king  Virata. 

18.  Then  coming  out  with  Arjuna  from 
the  dancing  liall,  those  daughters  saw  the 
innocent  Krishna  (though)  sorely  persecuted 
coming.  Beholding  her  arrive  there  they 
all  delightedly  said. 

7h»  Dang  liters  said  :— 

19.  By  gbod  luck,  O  Sairindri,  you  have 
been  released  and  by  good-luck  you  have 
returned.  And  by  good  luck  the  SuUs 
have  been  slain  from  whom  this  your  misery 
came. 

Brihannala  said  :— 

20.  Have  you  been  released,  O  Sairindhri, 
and  have  those  wicked  men  been  slain  ? 
I  wish  to  hear  all  this  exactly  as  it  happen- 
ed. 

SairlBdhri  said  i— 

21.  O  blessed  Brihnnala,  you  always 
live  happily  in  the  appartment  of  the  girls; 
what  have  you  to  do  with  Sairindhri  ? 

22.  You  shall  not  meet  with  grief  when 
Sairindhri  does  it.  You  are  asking  me 
thus  in  jest  who  am  stricken  with  sorrow. 

BriSiatmala  said :— 

23.  O  blessed  lady,  Brihannala  also  has 
sorrow  of  her  own  without  any  comparison  ; 
sn^  has  been  born  in  the  species  of  brutes, 
you  do  not  understand  this,  O  girl. 

24.  I  have  lived  with  you  and  you  also 
haye  lived  with  us ;  why  should  not  one,  O 
yiu  of  beautiful  hips,  feel  sorrow  for  you 
who  are  afflicted  with  sorrow. 


27.  Then  the  queen  communicated  to 
her  ViraU*s  words  :— 'Sairindhri,  sooh  £o 
wherever  you  wish. 

28.  O  fair  one,  the  king  is  afraid  of  the 
defeat  from  the  Gandharvas.  O  you  of 
beautiful  eye-brows,  you  are  youthful  and 
in  beauty,  unparalled  on  earth.  You  are 
an  object  of  desire  to  men  and  the  Gandhar- 
vas are  wrathful. 

SairindHri  said :— 

29.  O  fair  queen,  let  the  king  permit 
me  to  live  here  for  thirteen  days  more. 
Undoubtedly  the  Gandharvas  shall  be 
highly  obliged  for  this. 

30.  They  will  then  take  me  away  from 
here  and  will  do  what  is  a^preeable  to  you. 
Forsooth  the  king  with  his  fnends  shall  meet 
with  well-being. 

•  Thus  ends  the  twenty  fourth  ckapUr, 
the  gueen*s  vsords  to  Sarindhri,  in  Kichaka^ 
badna  of  Virata  Parva, 


-  25.  No  one  can  difinitely  read  another 
heart;  therefore  O  fair  one,  you  cann< 
ijnderstand  me. 


26.  Then  ap^nipanied  by  those  girls 
Draupadi  entered  the  palace  with  a  view  to 
9ipptAr  befoirc  Sudeshna. 


CHAPTER  XXV. 
(GO-HARANA  PARVA.) 

Vaisliampaja&a  said  :^ 

1.  O  king,  at  the  destruction  of  Kichaka 
and  his  brothers  and  thinking  of  this  cala« 
mity,  people  were  filled  with  surprise. 

2.  All  over  the  city  and  provinces,  it  was 
widely  known  that  the  kings  Ballabha  and 
Kichaka  were  both  brave  and  powerful 
heroes. 

3.  The  wicked-minded  Kichaka  was 
the  oppresser  of  men  and  the  ravi^er 
of  soldier's  wives  ;  that  vicious,  wicked  man 
has  been  slain  by  the  Gandharvas. 

4.  It  is  in  this  way,  O  great  king,  diat 
people  of  various  countries  spoke  about 
the  irrepressible  Kichaka,  the  ^yer  of 
hostile  armies. 

5.  In  the  meantime  spies,  engaged  by 
Dhritarashtra*s  son,  searching  many 
villages,  provinces  and  cities 

6.  Accomplishing  all  they  had  been 
commanded  and  seeing  all  countries,  re- 
turned to  the  city,  being  successful  (in  one 
thing). 

7—8.  Then  beholding  Dhritara5hft:a*s 
son,  king  Di^ryodhana  of  the  Kuril  raee^ 
seated  in  his  court,  with  Orona,  Kama. 
Kripa,  the  noble  Bhishma,  his  brothers  and 
the  ^eat  heroes,  the  Trigasthas,  they  said 
to  him. 


VIRATA   PARVA. 


d3 


The  spies  iftd:— 

9.  O  king  of  men,  we  hnvc  with  great 
care  searched  the  sons  of  Pandu  in  that 
huge  forest, 

10.  Solitiry,  abounding  in  wild  animals, 
filled  with  various  trees,  Creepers,  entwining 
creepers  and  various  groves. 

11.  But  we  have  failed  to  find  out  the 
way  (stamped)  with  their  footsteps,  by 
which  the  highly  powerful  sons  of  Pritha 
miglit  have  gone. 

12.  On  mountain  summits,  in  fastnesses, 
in  various  countries,  in  provinces  Blled  with 
men,  in  encampments  and  cities 

13.  We  have  made  many  enquires,  O 
king,  but  we  have  not  found  out  the 
Pandavas  ;  may  good  betide  you,  O  king  ; 
tt  seems  they  have  perished. 

14.  O  foremost  of  car- warriors,  w* 
pursued  (also)  the  track  of  those  car* 
warriors,  but  O  foremost  of  men,  we  have 
not  found  out  their  whereabouts  and 
movements. 

15.  O  king  of  men,  for  sometime  we 
pursued  their  charioteers  ;  and  making 
due  enquirts  we  have  got  at  the  truth. 

16.  O  slayer  of  enemies,  the  charioteers 
reached^  Dwaravati  without  'the  sons  of 
Pritha.  O  king,  there  is  neither  Krishna 
nor  are  the  Pandavas  of  great  vows. 

17.  They  have  ftl  perished.  We  bow 
to  you,  O  foremost  of  Bharata.  We  do  not 
know  the  movements  and  whereabouts  of 
those  high-souled  ones. 

18.  We  know  of  the  inclination  of  the 
Pandavas  and  some  of  their  deeds.  After 
this,  give  us  instructions,  O  kingi  O  lord  of 
men, 

19.  As  to  wlutt  we  should  again  do  in 
our  search  after  the  Pandavas.  O  heroes, 
listen  to  these  pleasing  words  tending  to 
your  well-being. 

20.  O  kine,  the  Tri^arthas  were  repeat- 
edly vanquished  by  the  great  prowess 
of  Kichaka,  the  charioteer  of  the  king  of 
Matsya. 

2t.  O  descendant  ot  Bharata,  that 
vicions-soiiled  one  lies  slaiti  on  earth  with 
his  brotliers  by  some  invisible  Gandharvas 
at  night. 

22.  Hearing  this  pleasant  news  of  the 
defeat  of  our  enemv.  do  you  decide,  O 
K.nuravya,  as  to  whit  you  should  do 
hereafter. 

Thtis  ends  the  twenty  fifth  chapter ^  ihe 
return  of  the  spies,  iH  Goharana  parva  of 
Virata  parva. 


I  CMAPTfiR    XXVI. 

(GOHARANA  TM^VK^-^Continuedi 

Vaishampayana  said  :— 

1.  Thereupon  hearing  their  words,  thd 
king  Duryodhana  thought  in  his  mind  and 
then  said  to  his  courtiers* 

» 

2.  *'It  is  very  tliflBcult  to  ascertain  defi-* 
nitely  the  tide  of  affairs.  Do  you  all  as'* 
certain  where  the  Pandavas  have  gone^ 

3.  Of  these  thirteen  years. which  they 
have  to  pass  hidden  from  us  all,  the  greater 
portion  h^s  well-nigh  elapsed  andonlya 
little  remains. 

4.  And  if  they  can  truly  pass  the  re- 
maining portion  of  this  year  hidden  from 
our  view  in  pursuance  of  their  vow  they 
will  then  have  fulfilled  their  pledge. 

5.  Forsooth,  they,  worked  up  witfi 
anger,  will  torment  the  Kauravas  like  the 
elephants  in  rut  or  virulent  snakes. 

6.  I^t  them,  with  anger  controlled,* 
acquainted  with  all  seasons,  living  in  pain- 
ful  disguise,  enter  the  woods  again. 

7.  Do  you  all  concert  measures  speedily' 
for  this,  so  that  our  kingdom  may  remain* 
without  enemies,  rivals  and  diminution." 

8.  Thereupon  Kama  said.' — ^*^0  des- 
cendant of  Bharata,  let  other  spies,  more, 
cunning,  capable  and  better  fitteid  for  thts- 
work,  proceed  in  disguise. 

9.  Let  them  range  all  over  the  country, 
various  provinces  over*f^dwing  wHh  popu- 
lation, assemblies  of  learned  mdn  and 
charming  retreats  of  ascetics. 

10.  In  inner  appartments,  places  of 
pilgrimage,  mines  artd  various  other  places 
(they  should  be  searched  after)  with  vigi- 
ance  and  humility* 

11.  The  Pandavas j  livihg  in  disguistf^ 
should  be  searched  £lfter  by  a  numiber  of 
expert  spies,  devoted  to  this  Work,  thenl- 
selves  disguised  and  Wefl  acquainted  with 
the  object  of  search, 

12.  On  the  banks  of  the  rivtfrs,  in  sacred 
shrines,  villages,  cities,  hermitages^  chdrm- 
ing  motintatns  and  c^es. 

13.  Thereut>on  his  youhg^  bWther 
Dusliasana,  taking  delight  in  sins,  said 
before  his  elder  brother. 

14.  O  king,  O  kyrd  of  frieh,  let  thoS« 
spies,  in  whom  #e  hatre  confidefice,  receive 
their  remu^leration  in  advance  and  proceed 
in  seareh  o  fheitf. 

•    .  ■         ■  '  -J 

15.  This  and   what  Karna  has  s^id  have 

my    full    approbation.     As  directed   let  all 
ttiose  spies  search  at  aH  those  places^ 


34 


MAIIABIIARATA 


16.  Let  tho5c  and  others  again  make  a 
due  search  in  various  countries.  My  belief  is 
that  their  movements  and  whereabouts  are 
not  to  be  known. 

17.  They  are  living  in  very  great  secrecy  j 
or  perhaps  they  have  gone  to  the  other  side  of 
the  ocean.  Those  respectors  of  heroes  might 
have  been  devoured  by  wild  animals  in  that 
huge  forest  r 

18.  Or  evcrtaken  by  some  dreadful  cala- 
mity, they  have  perished  for  ever.  There- 
fore, O  Kuru  chief,  removing  all  anxiety  from 
your  heart,  acquirte  what  you  may,  working 
with  your  energy,  O  king. 

Thus  ends  the  twenfysixth  chapter,  the 
'words  of  Kama  and  Dushashana  in  Go- 
ftarana  of  the  Virata  Parva, 


mana  spies,  Siddhas  and  others    who  know 
them. 

Thus  ends  the    tvfenty    seventh    chapter, 
the  words  of  Drona,  in  Goharana  Parva  of 
the  Virata  Parva, 


CHAPTER    XXVII. 
(GO- H  ARAN  A  PARVA)— Co«//wwf^. 
VaiilULmpsTaiift  laid:— 

1.  Thereupon  the  highly  energetic  and 
greatly  wise  Drona  said  : — "  Persons  like 
them  can  never  meet  with  destruction  or 
discomfiture." 

% — 4.  Herok:,  well  educated,  intelligent, 
self  •controlled,  pious,  grateful,  observent 
of  vows,  ever  following  their  eldest  brother, 
he  pious  YudhisthiraTikea  father,  stationed 
in  morality  and  truthful— all  thesejjbrothers, 
O  lung,  are  obedient  to  this  high  souled 
brother,  graceful  and  having  no  enemy 
and  himself  (also)  obeying  his  brothers. 

5.  Why  not  Pariha  conversant  with  poli- 
cy should  look  to  the  well  being  of  such 
high>souled  brothers  obedient  to  him  ? 

6.  It  is  for  this  they  are  carefully  wait- 
ing for  the  opportune  hour.  Such  persons 
never  die;  tnis  is  what  I  percerve  by  my 
good  sense. 

7 — 8.  Do  you  immediately"^without  any 
loss  of  time  and  after  proper  thought  what 
should  be  done.  Also  appoint  duly  the 
habitation  of  those  sons  of  Pandu,  who  are 
self-controlled  in  all  things.  Those  heroic, 
sinless  and  devout  Panda vas  are  hard  to  be 
discovered. 

9.  The  pure-90uled>  accomplished,  truth- 
ful, honest  son  of  Pritha,  conversant  with 
policy,  and  a  very  collection  of  effulgence, 
IS  capable  of  consuming  by  his  very  look. 

10.  Knowing  this,  do  (what  you  should)  ; 
we  shall  again    search  them  through  Brali- 


CHAPTER    XXVIII. 
(GOHARANA  V KKV K)'^Continued . 

Vaishampayana  said  '-— 

1 — 2.  Thereupon  the  grand -father,  of 
Bharatas,  Santanu's  son,  Bhishma,  w^- 
read  in  the  Vedas,  and  informed  of  the  truth 
of  the  place  and  time  and  endued  with  a 
knowledge  of  his  own  duties,  after  the 
speech  (m  the  preceptor  Drona,  applauded 
it  and  said  the  following  words  to  the  des- 
cendants of  Bharata  for   their    interest, 

3.  Bespeaking  his  attachment  to  the 
pious  Vudhishthira,  words  that  are  rarely 
given  vent  to  by  the  dishonest  men  and 
always  liked  by  the  honest. 

4.  Bhishma  gave  vent  to  impartial 
words  always  liked  by  the  wise  : — •*  I  have 
nothing  to  say  on  and  fully  approve  of  the 
words,  which  the  Brahmana  Drona,  acquain- 
ted with  the  truth  of  all  things,  has  said. 

5 — 7.  Gifted  with  all  auspicious  marks, 
observant  of  religious  vows,  well-read  in 
the  Vedas  and  intent  upon  the  performance 
of  various  religious  observances,  (always) 
engaged  in  carrying  out  the  orders  of  elder- 
ly men,  of  truthful  vows,  acquainted  with 
the  use  of  time,  always  satisfying  their  con- 
dition, pure,  always  performing  the  duties 
of  the  Kshatrya  order,  always  following  Ke- 
shava,  those  high-souled  and  highly  power- 
full  heroes, 

8 — 9.  Carrying  the  burden  of  the  wise 
do  not  seem  to  wither  away.  Protected,  by 
their  own  great  energy,  the  Panda  vas  ever 
treading  virtue  shall  not  die.  This  is  what  I 
surmise.  O  descendant  of  Bharata,  1  tdl 
you  what  1  think  we  should  do  towards  the 
randavas. 

10.  To  search  them  through  mean  spiea 
would  not  be  the  policy  of  a  (really  whc 
man.)  Consulting  with  others  we  should  de- 
cide what  we  should  do  towards  the  Panda- 
vas. 

11.  Know  that  I  say  nothing  oat  of  ilT 
will  towards  you.  1  shall  never  give  such 
counsels  to  him  who  is   dishonest. 

12.  Good  counsels  should  be  gtven  and 
never  evil.  O  child,  one  following  the 
words  of  the  aged  and  truthful, 

13.  And  calm,  w)iile  speaking  in  the 
midst  of  an  assembly,  should  always  speak 
the  truth  if  he' wishes  to  acquire  virtue. 


VIRATA   PaRVA. 


35 


14.     I  think  differently   from  all  these  or- 
dinary people    here   regarding  the    where- 
abouts   of    the    pious    Yudhishthira.in  this 
thirteenth  year  of  his  exile. 

15.  Wherever  the  king  Yudhishthira  lives 
O  my  child,  the  rulers,  either  of  cities  or  of 
provinces  there  never  meet  with  calamity, 

16.  The  people,  of  the  country  where  the 
king  Yudhishthira  lives,  become  charitable, 
liberal,  humble  and  modest. 

17.  Where  the  king  Yudhishthira  lives 
the  people  become  sweet-speeched,  self- con- 
trolled, observant  of  truth,  cheerful,  healthy, 
pure  in  conduct  and  expert  in   works. 

18.  The  people  of  the  place  where 
Yudhishthira  lives  are  never  envious,  mali- 
cious, vain  or  proud  but  they  always  per- 
form their  respecti  ve  duties. 

19.  There  the  Vedic  hymns  are  chanted 
all  over,  sacrifices  are  performed,  the  last 
full  libations  are  offered  to  clarified  butter 
and  the  gifts  to  Brahmanas  are  always 
abundant. 

20.  There  undoubtedly  the  cluuds  al- 
ways pour  heavy  showers  ;  the  earth,  filled 
with  crops,  shall  be  freed  from  fe^r. 

21.  There  the  paddy  is  full  of  grain  and 
the  fruits  are  juicy — the  garlands  are 
fragrant  and  the  conversation  is  full  of 
auspicious  words. 

22.  Where  the  king  Yudhishthira  lives 
the  breezes  are  sweet,  the  meetings  of  men 
are  friendly  and  there  exists  no  cause  of 
fear. 

23.  The  kine  there  are  plentiful,  none 
of  them  being  weak  or  lean  and  milk,  curd 
and  butter  are  all  savoury  and  nutritious. 

24.  Where  the  king  Yudhishthira  lives 
the  drinks  and  edibles  are  sweet  and 
wholesome. 

25.  Where  the  king  Yudhishthira  lives 
llie  objects  of  taste,  touch,  smell  and  hear- 
in|^  are  all  of  excellent  quality — and  the 
views  are  all  delightful. 

26.  In  those  places,  religious  duties  are 
observed  by  twice-born  on^s  endued  with 
all  their  respective  qualities  in  this  thirteenth 
year. 

27.  O  my  child,  in  countries  where  the 
Pandavas  will  live,  people  will  all  be  conten- 
ted, clieerful,  pure  and  of  eternal  virtue. 

28.  Whole-mindedly  devoted  to  the  wor- 
ship of  guests  and  deities  they,  with  great 
energy,  perform  chanties  and  shall  bede* 
voted  to  ettrhal  virtue. 

29.  Where  the  king  Yudhishthira  lives 
people,  discarding  all  that  is  evil,  acquire 
what  is  good  only  ,  they  always  perform 
sacrifices  and  observe  pure  vows. 


30.     Where    the     king    Yudhishthira    is, 
people,  renouncing    untruth,  shall     acquire 
what  is  good,  auspicious  and  beneficial  and 
thus  go^  mind  shall   be    inclined    towards 
the  good. 

31 — 33.  People  there  shall  daily  perform 
sacrifices  and  observe  holy  vows.  O  child, 
the  pious  son  of  Pritha,  in  whom  exist,  truth 
fortitude,  intelligence,  excellent  forgiveness, 
highest  tranquility,  modesty,  prosperity, 
fame,  great  energy,  simplicity  and  love  for 
all  creatures,  cannot  even  with  care  be 
known  by  Brahmanas,  what  to  speak  of  or- 
dinary peopie. 

34.  I  have  with  great  care  described  the 
secret  habitation  of  that  intelligent  one ; 
about  his  excellent  mode  of  life  I  do  not 
dare  speak  anything  more.  Thinking  well 
of  this  do  you  without  any  loss  of  time  what 
you  think  proper,  O  foremost  of  Kurus,  if 
you  hav6  any  faith  in  my  words. 

Thus  ends  the  twenty  eighth  Chapter 
Bhishma*s  viords  in  Go-harana  Parva  of 
Virata  Parva, 


CHAPTER    XXIX. 
(GOHARANA  ^XKV hy^Continued. 

Vai8liampft7a&ft'said/.— 

1.  Thereupon  Saradwata's  son  Kripa 
said  the  following  words: — •'  What  the  aged 
Bhishnia  has  said  about  the  Pandavas  is 
reasc  n  ible  and  suited  to  the  occasion, 

2.  Consistent  with  Dharma  and  Artha, 
praise  worthy,  reasonable,  truthful  and  is 
worthy  of  him.     Hear  my  words  on  this. 

3.  It  is  proper  for  you  to  find  out  the 
way  they  have  followed  and  their  where- 
abouts through  spies  and  adopt  what  may 
conduce  to  your  well-being. 

4.  O  my  child,  one  seeking  his  welfare 
should  not  disregard  an  enemy,  even  if  he 
bean  ordinary  man,  what  to  speak  of  the 
Pandavas,  well-versed  in  forms  of  warfare. 

5 — 6.  When  the  time  for  the  return  of 
the  high-sould  Pandavas  comes,  who  arc 
now  passmg  their  days  in  close  disguise  in 
woods  you  should  gauge  your  own  strength 
in  your  own  kingdom  and  in  those  of  other 
kings.  Forsooth,  the  time  of  the  return  of 
the  Pandavas  is  near  at  hand. 

7.  When  the  time   of  their    exile    shall  ^ 
be  over,  the  high-minded  and  the  greatly 
powerful    son    of    Pritha,  of    incomparable 
prowess,  shall  be  brimful  with  energy. 

8,  Thisrefore  (replenish)   your     treasusy 
and  (increase)  your  forces ;  and  lake  recourse 


36 


MAHAB1IARATA. 


to  a  sound  policy  to  conclude  an  advan- 
tageous treaty  with  them,  when  the  proper 
|ime  of  their  return  comes. 

9.  Knowing  all  this,  determine  your  own 
strength,  O  my  child,  with  respect  to  your 
allies,  weak  and  powerful. 

10,  Determining  the  ^ciency,  weakness 
or  tndeferenpe  of  your  forces,  as  well  as  who 
amongst  them  are  satisBed  and  dissatisfied 
we  sliould  enter  into  fight  with  our  enemies 
or  fonn  a  treaty. 

ii-*-i2.  Resorting  to  the  expedients  of 
conciliation,  disunion,  chastisement,  bri- 
bery, presents  and  fair  conduct  attack  your 
enemies  and  vanquish  the  weak  by  strength 
and  reconcile  the  allies  and  soldiers  by 
^weet  speeches.  When  you  shall  be  able  to 
re-inforce  your  army  and  replenish  your 
treasurey  success  shall  be  yours. 

15.  You  shall  then  be  able  to  fijc^ht  with 
the  powerful  enemies  who  will  come — what 
of  Pandavas,  weak  in  soldiers  and  animals. 

14.  Having  determined  all  these  expe- 
dients according  to  the  practice  of  your 
order,  you  shall,  O  king  of  men,  acquire 
lasting  happiness  in  due  time. 

Thus  ends  the  tvtenth^ninih  chapter^  the 
coords  of  KripUttn  Gaharana  of  Virata 
f*arva* 


err- 


CHAPTER    XXX. 
(GOHARANA  PARV^)-'Coniinued). 

VaishampayaBA  said:-^ 

t — 2.  Vanquished  repeatedly  by  the 
Matsya  king's  charioteer,  Kichaka,  backed 
by  other  Matsyast  the  powerful  king  of 
Trigartas,  Susharma,  owning  many  cars, 
gave  Vent  tp  the  following  word9  at  the 
Opportune  moment. 

3.  O  King  of  the  powerful,  being  forcibly 
defeated  al6n^  with  his  relatives,  he,  looking 
askance  at   fCirna,  said   to    Duryodhana. 

4.  **  My  kingdom  has  been  again  and 
again  forcibly  invaded  by  the  kmg  of  Mat- 
syas*  Formerly  ^lie  mighty  Kiithaka  was 
his  general. 

5.  Crooked,  wrathful,  wickedrmjnded, 
having  his  powers  known  all  over  the  world, 
that  cruel  and  yicfoqs  one  has  been  slain  by 
^he  Gangiharvas. 

6.  He  being  stain,  the  king  Virata,  me- 
thinks,  shorn  of  pride  and  refuge,  wpl  lose 
energy. 

7.  '  I  think,  O  sinffess  one,  we  should  go 
there,  if  it  pleases  you  as  well  as  all  the 
|<f|uravas  »nd  ttjc  htgl)-sou|ed   Kafna. 


8.  I  consider,  this  accident,  which  has 
occured,  as  favorable  to  us.  Let  us  all  go 
to  his  kingdom  abounding  in  com. 

9.  We  will  all  take  his  vark>us  jeweb 
and  wealth  and  divide  amongst  ourselves 
his  villages  and  provinces. 

10.  Invading  his  city  by  force  we  shall 
carry  away  his  thousands  of  excellent  kine 
of  various  kinds. 

11.  O  emperor,  uniting  the  Kaurava 
army  wiih  Tri^arta,  we  will  to*day  carry 
away  his  collections  of  kine  with  all. 

12.  Arranging  our  army  we  shall  des- 
troy his  manliness  ;  or  completely  destroy- 
ing his  army  we  shall  bring  him  under  our 
subjection. 

13.  Having  brought  him  under  our 
control  by  lawful  means  we  shall  live  happily 
m  our  kingdom  and  undoubtedly  your 
power  shall  increase." 

14.  Hearing  those  words  Kamasakl 
to  the  king — '^Susharman  has  spoken 
well ;  it  is  a  good  opportunity  and  is  likdy 
to  be  beneficial  to  us. 

15.  If  you  like,  O  sinless  one,  we  shaH 
speedily  issue  out  by  collecting  our  forces 
and  arranging  them  in  divisions. 

16 — 17.  Or  so  arrange  the  expcdtion,  as 
is  liked  by  Saradwata's  son  Kripa,  the  pre- 
ceptor Drona  and  the  wise  and  the  ag«d 
grand-father  of  the  Kuriis ;  O  king  of  the 
earth,  consulting  with  each  other  we  shall 
speedily  start  to  gainour  end. 

18.  What  business  have  we  with  the 
P<jindavas  who  have  been  shorn  of  wealth, 
army  and  manliness.  They  have  either 
gone  away  for  good  or  repaired  to  the  abode 
of  Varna. 

19.  Shorn  of  anxiety,  O  king,  we  wiD 
repair  to  the  city  of  Virata  and  bring  his 
kine  and  diverse  wealth. 

Vaishampayana  said  t— 

20 — 21.  Thereupon  accepting  the  words 
of  Karn;i,  the  son  of  Vikartana,  the  king 
Duryodhana,  himself  speedily  comnnaXHled 
Oushasana,  bom  immediately  after  him, 
and  always  obeying  his  beliest  ^^"Consult- 
inji^  with  our  elders,  arrange  our  army 
without  any  delay. 

22.  We,  with  a)l  the  Kauravas  will  go  to 
^he  place,  appointed.  Let  the  mighty  car- 
warrior  Susharma  also  go  as  commanded, 

23|  Accompanied  by  Trigartas  and  the 
«nt»re  army  and  conveyances  io  ibt  kingdom 
of  Matshya  concealing  his  intention* 

24.  Following  them,  we  wlH  start  the 
next  day,  well-prepared,  for  the  pn^perota 
territory  of  the  king  of  Matsayas. 


VIRATA   PARVA. 


3) 


25.  Let  lliem  with  (Trigarta)  go  to  the 
city  of  Virata  and  securing  speedily  his 
kine,  let  them  take  his  immense  wealth. 

26.  Going  there  in  two  detachments  we 
will  also  take  his  thousand  excellent  kine 
endued  with  all  qualities." 

27 — 29.  O  king,  those  heroes,  Trigartas, 
;)ccompanied  by  their  terribly  powerful  in- 
fantry, proceeded  towards  the  south  east 
wishing  to  fij^ht  with  Virata  in  order  to  take 
possession  of  his  kine.  Susharma  also  start- 
ed on  the  dark  half  of  the  month.  Then 
on  the  day  following  the  Kauravas,  accom- 
panied by  their  army,  began  to  seize  kine 
by  thousands. 

Thus  ends  the  thirteenth  chapter,  the 
going  of  Susharma  and  others  to  Matsya 
country  in  Goharana  of  Virata  Parva. 


CHAPTER  XAXI. 
(GOHARANA  ^\RV h)— Continued, 

VaiihtmpaTaaa  said  •— 

I — 2.  O  great  king,  entering  the  ser- 
vice of  the  kmg  Virata  and  living  in  tliat 
excellent  city,  the  high  souled  Pandavas  of 
immeaserable  prowess,  passed  the  promised 
period  in  disguise,  without  being  detected. 

3.  After  the  death  of  Kichaka,  the 
powerful  king  Virata,  the  slayer  of  hostile 
heroes,  began  to  form  great  expectations  of 
|.he  sons  of  Kunti. 

4«  Thereupon,  O  descendant  of  Bharata, 
after  the  expiration  of  the  thirteenth  year, 
Susharma  by  forqe  seized  many  of  his  kine. 

5 — 6.  Then  a  herdsman  came  with 
gteAt  speed  to  the  city  ;  coming  down  from 
the  car  and  seeing  the  king  of  Matsya 
with  ear-rings,  consulting  with  his  coun- 
sellors, the  high-souled  Pandavas  and 
surrounded  by  heroes  and  warriors,  adorned 
with  ear-rings  and  bracelets, 

7.  And  approaching  the  great  king 
Virata,  the  enhancer  of  kingdom,  seated 
in  the  court,  he,  with  humility,  said. 

8.  "  Vanquishing  and  humiliating  us 
with  our  relatives  in  battle,  the  Trigarthas 
are  taking  away  thousands  of  your  kine. 

9.  O  king  of  kings,  rescue  them  speedily 
so  that  they  may  not  be  lost"  Hearing  his 
words  the  king  collected  his  Matsya,  army^ 

10.  Consistifig  of  cars,  elephants,  horses, 
infantry  and  pennons.  The  kings  and 
princes  pMt  on  their  respective  armours, 

II — 17.  Brilliant,  variegated  and  worthy 
of  being  worn  by  heroes  according  to  their 
respective  divisions.     Virata's  beloved  bro- 


ther Satantka  put  on  an  armour  made  of  ad- 
amant and  adorned  with  gold.  Madiraksha, 
next  born  to  Satanika,  put  on  a  strong  ar- 
mour plaited  with  gold  and  capable  of  with- 
standing every  weapon.  The  armour,  which 
the  king  of  Matsyas  himself  wore,  was  in- 
vincible, adorned  with  a  hundred  suns,  a 
hundred  circles,  a  hundred  spots,  and  a 
hundred  eyes.  The  armour,  that  Suryadatta 
put  on,  was  radiant  like  the  sun,  plaited 
with  gold  and  broad  like  a  hundred  fra- 
grant lotuses.  The  one,  that  Virata's  eldest 
son  Sankasha  put  on,  was  invulnerable, 
made  of  burnished  steel  and  adorned  with 
a  hundred  golden  eyes.  In  this  way  hun- 
dreds of  god-like  and  powerful  heroes, 
mighty  car-warriers,  adorned  with  weapons, 
put  on  their  coats  of  mail. 

18 — 20.  Then  they  yoked  to  their  excel- 
lent white  cars,  horses,  equipped  in  mail. 
Matsya's  glorious  stanciard  was  hoisted  on 
his  beautiful  car  decked  with  gold  and  re- 
sembling the  sun  or  moon  in  lustre.  Other 
Kshatrya  heroes  too  hoisted  on  their  own 
cars  golden  flags  of  various  forms  and  con- 
trivances. Then  the  king  of  Matsya  said 
to  his  younger  brother   Satanika. 

21.  "  There  is  no  doubt  Kanka,  Ballabha, 
Tantripala  and  the  greatly  energetic  Oama'* 
granthi  will  fight. 

22.  Give  them  cars  adorned  with  flags 
and  pennons,  and  variegated  armours, 
invulnerable,  and  easy  to  wear. 

23.  Let  them  put  on  these  on  their  per* 
sons;  give  them  also  we;ipons.  Tliat  persons 
thus  assuming  heroic  forms  and  resembling 
arms  of  elephant  chiefs, 

24.  Cannot  fight,  I  can  not  lead  myself 
to  believe."  Hearing  those  words  of  the 
king,  who  was  anxiously  hqrrying  on, 

25.  O  king,  Satanika,  ordered  chariots 
for  the  sons  of  Pritha — Sahadeva,  the  king 
Bhima  and  Naku)a. 

26.  Then  those  charioteers,   delightedly 
having  the  devotion  to  the  king  always   be- 
fore them,  speedily  got  the  cars  ready  as' 
commanded  by  the  king. 

27 — 28.  Those  slayers  of  foes  then  put  on 
their  persons  those  strong,  easy  and  varie- 
gated armours  which  the  king  Virata  had 
ordered  for  (those  heroes)  of  unwearied  ac- 
tions. Then  ascending  cars  drawn  by  good 
horses,  those  best  of  men, 

29 — 34.  The  repressors  of  hostile  army, 
the  sons  of  Pritha,  delightedly  issued  out. 
Those  mighty  car -warriors,  the  four  heroic 
brothers,  the  Pan^vas,  of  unfailing  prowess, 
living  in  disguise,  endued  .with  celerity  of. 
movements  and  all  well*  skilled  in  the  art  of 
war,  the  sons  of   Pritha,   ascending  golden 


3^ 


MAIIABIIARATA 


cars,  those  foremost  of  Karus,  followed  Vi- 
rata. Dreadful  and  infuriated  elephants, 
sixty  years  old  with  beautiful  tusks  and  rent 
temples  and  temporal  juice  trickling-  down, 
appearing^  like  clouds  pouring  rain,  driven 
by  trained  and  skilled  heroes,  followed  the 
king  like  so  many  moving  hills.  The  lead- 
ing heroes  of  Matsya  who  delightedly  fol- 
lowed the  king  had  eight  thousand  cars,  a 
tlii'i-'^L^    elepliants    and    sixty    thousand 

35.  O  foremost  of  the  Bliaratas,  that 
army  of  Virata,  issuing  out  marking  the 
foot-prints  of  the  kine,  looked  beautiful. 

36.  While  marching,  that  best  of  armies, 
belonging  to  Virau,  filled  with  soldiers 
armed  with  strong  weapons,  abounding  in 
elephants,  horses  and  cars,  looked  really 
splendid. 

Thus  ends  the  thirty  first  chapter,  the 
marching  of  the  army  in  Goharana  of 
Virata  Parva, 


CHAPTER     XXXII. 

(GO-HARANA    PARVA) - 
Continued  • 

Vaishampayana  said  :— 

1.  Issuing  out  from  the  city,  those  heroic 
repressors,  the  Matysas,  arranged  in  battle 
array  I  met  the  Trigartas  when  the  sun  had 
passed  the  meridian. 

2.  llie  mighty  and  powerful  Trigarttas 
and  Matsyas,  both  worked  up  with  ire  and 
irrepressible  in  battle,  desirous  of  possessing 
kine,  sent  up  a  loud  war-cry. 

3.  Terrible  and  infuriated  elephants, 
mounted  by  skilful  heroes  of  both  sides,  were 
urged  on  with  spikes  and  hooks. 

4 — 5.  The  combat  that  took  place,  O 
kiiig,  witen  the  sun  was  declining,  between 
the  infantry  and  cavalry,  chariots  and  ele- 
phants ol  both  sides,  resembling  that  which 
took  pUce  in  the  days  of  yore  between  the 
gods  and  demons,  was  dreadful,  fierce,  hair- 
strirrif^  and  calculated  to  increase  the 
dominion  of  Vama. 

6.  As  the  combatants  rushed  on  slaying 
e;ich  other  there  arose  a  thick  cloud  of  dust 
in  which  nothing  could  be  seen. 

7.  Covered  with  dust  raised  by  the  sol- 
diers the  birds  began  to  drop  down  on  earth 
and  the  sun  himself  disappeared  behind  tlie 
thick  doud  of  arrows. 

8—9.  The  sky  shone  respledent  as  if 
with  (a  number  of)  fire-flies.  Changing  their 
bows  feathered  in  gold  from  one  hand  to 
another,  the  heroes  began   to   smite  each 


other  discharing  their  shafts  right  and  Wt- 
The  charioteers  fought  with  charioteers,  tbe 
infanty  fought  with  infartry, 

10.  The  cavalry  with  cavalrv  and  ele- 
phants with  mighty  elephants.  With  sword 
axes,Prasas,  Sakiis,  and  Tomaras, 

11.  They,  enraged,  O  king,  struck  each 
other    iA    the    encounter.     Although 
mighty  armed  heroes  struck  each  other, 

12 — 15.  None  of  them  succeeded  in 
kening  the  other.  And  severed  heack,  some 
with  beautiful  noses,  some  with  upper  lips 
wounded,  some  adorned  with  ear-rii^^,  sofiie 
cut  into  twain  about  the  well -arranged  hav, 
were  seen  rollinr  in  the  field  covered  with 
dust.  And  in  that  battle  field  were  seen  the 
limbs  of  Kshatrya  heroes  cut  off  by  shafts 
and  lying  like  trunks  of  Sala  trees.  And 
spread  over  with  heads  adorned  with  ear- 
rings and  arms  smeared  with  sandal  look- 
ing like  the  bodies  of  snakes  the  battle-field 
appeared  in  beauty.  The  charioteers  ap- 
proached the  charioteers  striking  each 
other. 

16.  The  cavalry  (encountered)  the  ca> 
valry  and  the  infantry  the  infantry — and  the 
dreadful  dust  was  drenched  by  the  9ver- 
spreading  blood. 

17 — 19.  There  arose  a  dreadful  combat 
shorn  of  all  considerations.  And  having 
their  course  and  vision  obstructed  by  the 
shower  of  arrows  the  vultures  began  to  come 
down.  Although  these  mighty-armed  hero- 
es strudc  each  other  in  the  battle  none  of 
them  could  overpower  his  antagonist.  Sa- 
tanika  slaying  a  hundred,  and  Bishalaksha 
a  four  hundred, 

20.  These  two  mighty  car- warriors  en- 
tered into  the  huge  army  of  Trigarttas. 
And  having  entered  into  the  great  army 
those  two  iotdligent  and  powerful, 

21.  (Heroes)  (began  an  encounter)  hand- 
to  hand,  hair  to  hair  and  car  to  car.  And 
marking  they  entered  into  the  collection  of 
cars  belonging  to  the  Trigarttas. 

22.  Destroying  five  hundred  cars  in  that 
encounter  with  Suryadatta  bef<n^  and  Ma* 
diraksha  after  him, 

23.  And  slaying  eight  hundred  horses, 
five  mighty  car- warriors,  that  foremost  of 
charioteers  began  to  display  many  iBaaiir 
vaeres  in  that  field  of  battle* 

24.  He  then  came  upon  Susharma,  the 
king  of  Trigarttas  mountra  on  a  gokiei  cha- 
riot ;  there  those  two  high-souled  and  highly 
powerful  (heroes)  stnick  (each  other) 

25*  Roaring  like  two  bulls  in  a  pasture^ 
Thereupon  the  king  of  Trigarlha5.  Sushar* 
man,  irrepressible  m  battle. 


VIRaTA   parva 


39 


26.  That  foremost  of  men  invited  the 
king  of  Matsya  to  a  single  combat  on  the 
chariot.  Thereupon  those  txvo  car-warriors, 
worked  up  with  fury,  ruslied  upon  each 
other  in  their  cars, 

27.  They  discharged  arrows  quickly 
like  clouds  pouring  torrents  of  rain.  Enrag- 
ed with  each  other  the  (two)  wrathful 
(heroes)  moved  about, 

28.  Skilled  in  weapons,  and  armed  )vith 
sharpened  arrows,  swords,  saktis  and  maces. 
Then  the  king  pierced  Susharman  with  ten 
arrows, 

29 — 30.  Each  of  his  four  horses  also 
with  five  arrows.  Susharma  too,  irrepressible 
in  battle  and  acquainted  with  the  use  of 
fatal  weapons,  pierced,  the  king  of  Matsya 
with  fifty  sharpened  arrows.  Then,'  O  great 
king,  on  account  of  the  dust  in  the  field  of 
battle,  the  soldiers  of  both  Susharma  and 
the  king  of  Matsya  could  not  recognise 
each  other. 

Thus  ends  the  thirty  second  chapter,  the 
encounter  between  Susharma  and  Virata  in 
Goharana  Parva  of  Virata  Parva, 


CHAPTER  XXXIII. 
(GO-HARANA    V \RV ky^Continued. 

Vaishampayana  said  :— 

1 .  O  descendaat  of  Bharata,  the  whole 
world  being  enshrouded  in  dust  and  natural 
darkness,  the  soldiers  of  both  sides,  with- 
out breaking  the  battle  array,  stopped  for 
some  time. 

2.  Then  dispelling  the  darkness  the 
moon  rose,  making  the  night  clear  and 
gladdening  the  Kshatryas  in  the  battle  field. 

3.  When  every  thing  came  in  view,  the 
battle  began  again  ;  and  it  became  so 
dreadful  thai  they  could  not  see  each  other. 

4.  Then  Susharma,  the  king  of  Trigar- 
ttas,  with  his  younger  brother  and  surround- 
ed by  his  cars,  encountered  the  king  of 
Matsya. 

5.  TTien  descending  from  their  chariots, 
those  two  brothers,  the  foremost  of 
Kshatryas,  worked  up  with  anger,  with 
tnace  in  hands,  rushed  towards  (the  enemy's) 
cars. 

6.  The  hostile  armies  fiercely  assailed 
each  other  with  maces,  swords,  scimitars, 
axes,  nooses,  and  with  sharpened  points. 

7.  Having  assailed  and  vanquished 
with  energy  the  entire  army  of  the  king  of 
Matsyas,  ousharman,  the  king  of  Trigarthas, 


rushed    furiously    at    the    highly  energetic 
Virata. 

8.  Having  slain  severally  his  two  horses^ 
his  chatioleer  as  also  the  soldiers  wlio 
protected  him  in  the  rear  they  took  the 
king  of  Matsya  captive,  even  alive,  depriv- 
ed of  his  car. 

9.  Then  assailing  him  fiercely  like  a 
lustful  person  (oppressing)  a  female,  they 
placed  him  on  the  car  and  speedily  went  out. 

10.  After  the  powerful  Virata,  deprived 
of  his  car,  had  been  taken  captive,  the 
Matsyas,  greatly  assailed  by  Trigarthas, 
fled  away  to  different  directions  in  fear. 

11.  Beholding  them  thus  terrified  Vudhis- 
thira,  the  son  ofKunti,  said  to  the  mighty- 
armed  Bliimasena,  the  slayer  of  enemies. 

12.  *' The  king  of  Matsya  has  been 
captivated  by  Susharman,  the  king  of 
Trigarttas  ;  O  you  of  mighty  arms,  release 
him  so  tliat  he  may  not  be  subject  to  the 
enemies. 

13.  We  have  lived  happily  in  his  house 
with  our  desire  sat bfied  O  Bhimasena,  you 
should  satisfy  that  debt." 

Bhimasena  said  :— 

14.  By  your  command,  O  king,  I  shall 
set  him  free  :  behold  my  great  feat  of  fight* 
ing  with  the  enemies. 

15.  Stay  aside  with  brothers  at  a  comer 
depending  on  the  strength  of  your  arms  and 
behold  my  prowess  to-day. 

16.  Uprooting  this  huge  tree  with  A 
trunk  looking  like  a  mace  I  shall  assail  the 
enemies. 

Vaishampayana  said  :— 

17.  Seeing  Bhima  look  at  that  treelike 
an  infuriated  elephant  the  heroic  and  pious 
king  Vudhisthrra  said  to  his  brother. 

18.  **  Do  not  commit  such  a  rash  act,  O 
Bliima,  let  the  tree  sta-nd  ihere.  Vort 
should  not  with  a  tree  perform  superhuman 
deeds. 

19.  O  descendant  ©f  Bharata,  people 
will  ^ihen  recognise  you  and  say  *'  I'his  is 
Bhima."  Take  you  therefore,  some  other 
human  weapon, 

20—21.  A  bow,  or  a  dart,  sword  or 
battle-axe.  Taking  a  we^ipon  that  is 
human,  release  the  king,  O  Bhima,  speedi- 
Iv,  so  that  people  may  not  rocognise  you. 
The  highly  powerful  twins  will  be  the 
protectors  of  your  wheels.  Being  anited  to- 
gether in  battle,  release  the  king  of 
Matsya." 

22.  Thus  accosted,  the  highly  poXi'erfut 
Bhimasena,  gifted  with  great  speed,  took 
up  with  great  force  his  best  of  bows, 


40 


MAMABIIAKATA. 


23.  And  discharged  from  it  a  shower 
of  shafts  like  a  cloud  surcharged  with 
water.  Bhima  then  fell  upon  Susharma  of 
dreadful  deeds. 

24.  Casting  his  looks  on  ViraU  he  said 
to  (Susharma)  *'  stay  stay."  Susharma 
thought  him  to  be  Yama— the  very  regent 
of  death. 

23.  That  foremost  of  charioteers  saw  him 
at  his  back  exclaiming  "  stay,  stay,  behold 
a  highly  great  feat— a  mighty  encounter  is 
at  hand" 

26.  Taking  up  his  bow,  Susharma  with 
his  brothers  turned  back  and  within  the 
twinkling  of  an  eye  those  cars  (were  des- 
troyed by)  Bhimasena. 

27.  And  hundreds  of  thousand  of 
chariots;  elephants,  horses,  horsemen  and 
brave  and  powerful  bowmen  were  over 
thrown  by  him  before  the  very  presence  of 
Virata. 

28.  Their  infantry  was  slain  by  the 
high-souled  (Bhima  with  mace  in  hand.) 
Beholding  such  a  (iglu  Susharma,  irrepres- 
ible  in  battle, 

29.  Thought  within  his  mind  :— *'  Is 
this  tlie  end  of  my  army.  I  see  my  brother 
drowned  in  the  midst  of  his  powerful 
army." 

30.  Stretching  his  bow  to  his  ear 
Susharma  began  to  retreat  and  discharge 
repeatedly  sharpened  shafts. 

31 ^32.     Beholding  the    Panda vas  return 

to  their  cars  the  entire  huge  army  urged  on 
their  horses  and  began  to  assail  the  Triga- 
ratts  with  excellent  weapons.  Virata's  son, 
greatly  enraged,  began  to  display  highly 
wonderful  (eats  in  battle. 

33.  Kunti's  son  Vndhisthira  killed  one 
thousand    and     Bhima  despatched     seven 

thousand. 

• 

^ — 35,  Nakula  killed  with  arrows  seven 
hundred  and  powerful  Sahadeva  the  fore- 
most of  men,  commanded  by  Vudhisthira, 
slew  three  hundreds  of  lieroes.  Slaying 
tKat  huge  army  of  Trtgarttas,  the  mighty 
car-warrror,  Vifdhisthira,  ,with  uplifted 
weapon,  attacked  him  sorely  with  shafts. 

3^ — ^,  Susharma,  too  greatly  enraged, 
witk  inip«itiousity  pierced  Yudhtsthica  with 
nine  shafts  and  his  four  horses  with  four. 
Then  O  tting,  the  quk:k -coursing  son  of 
Kuirti,  Vrikodara,  neartng  Swsharma, 
jtts^ed  hts  hofses.  Having  slain  the 
solders  that  wefe  nt  the  rear  with  huge 
shafts^  he,  vn  an^fer,  brought  down  his 
(Su^armas*)  charioteer  from  hi&  car. 
The  heroic  protector  of  the  wheel's  celebrat- 
ed as  Madiraksha, 


41.  Seeing  Trigartta  deprived  of  his  car, 
came  ihere.  Then  coming  down  from  Sush* 
arma's  car  Virata, 

42.  Heroic  (as  he  was)  took  up  hts 
Susharma's)  mace  and  rushed  upon  him. 
And  he,  with  mace  in  hand  moved  about 
like  a  young  man,  although  an  old  man. 

43.  Beholding  the  king  of  Trigartta 
taking  to  his  heels,  Bhima  said: — **  [>esist»  O 
prince,  it  does  not  behove  you  to  fly  away. 

44.  With  such  prowers  how  cauld  you 
think  of  taking  away  the  kine?  Why  forsak* 
ing  your  followers  do  you  droop  in  the  midst 
of  your  enemies?" 

45.  Being  thus  addressed  by  Partha,  the 
powerful  Sushaima,  owner  of  cars,  all  on  a 
suddi  n  rushed  upon  Bhima  (saying  '*  stay  ! 
stay!!',) 

46..  Getting  down  from  the  car  the 
dreadful  Bhimasena,  the  son  of  Pandu. 
rushed  towards  him  with  coolness,  desirous 
of  taking  Susharma's  life. 

47.  With  a  view  to  get  hold  of  the  king* 
of  Trigaftta  approaching  towards  him  the 
energetic  Bhimasena  rushed  upon  him  like  a 
lion  upon  a  small  deer. 

49.  Rushing  upon  Susharma  he  held  him 
by  the  hair;  and  litting  him   up  in  anger  he" 
dashed  him  against  the  eartli. 

49*  The  mighty -armed  (Bhim;^  struck 
him  on  the  head,  who  was  weeping,  with  his 
foot  and  placing  his  knee  on  his  brc^ist  deaU 
him  severe  blows. 

50.  Assailed  by  the  stroke  the  kin^ 
lost  consciousness.  The  mighty  car- war- 
rior, the  king  of  Trigarttas»  deprived  of  car, 
being  seized, 

5 1 .  The  entire  army,  of  Trigarta  afflcted 
with  fear,  were  dispersed.  Thereupon 
preventing  the  kine  from  being  taken  awayr 
all  the  mighty  car-warrwrs,  the  sons  of 
Pandu, 

52.  Discomfittint;  Susharma  and  taking 
all  his  wealth — they,  endued  with  the 
strength  of  their  own  arms,  bumble  and 
observent  of  vows, 

53.  ••  The  destroyers  of  the  afHiction  of  the 
high-souied  Virata,  aR  stationed  them- 
selves   before  him.    Then  Bhhna  said  :— 

54.  •*  This  perpetrator  of  impious  deeds 
does  not  deserve  living  at  my  hands.  ^  But 
what  can  I  do,  the  king  is  always  merciful/* 

55.  Their  holdmg  the  king  (Susharroa> 
by  the  neck  who  was  unconscious,  bringing 
him  and  binding  him  who  could  make  no 
exerdon.  Vrikodara,  the  soir  of  Pirtha, 


56.     Placed  him  on  the  chariot  who 
Irtscrtsible    and    covered    wiUv  dusu    Tbcw 


VliiATA  PARVA* 


4t 


t|y^oak:liirtg    VudhUthira    who   w^  irt  the 
thidst  of  the  battle  fidd, 

57.  Bhiiila  showed  to  him  the  ling 
Bi^v^rma.  That  foreraost  of  meil  then  said 
to  Bhima.  beautifyirtg  the  battle  field. 

58.  Then  seeiHg  him  the  king  smilingly 
toid  i-^'*  Release  this  wreteh^  "  Thus  ad- 
dressed Bhima  said  to  the  highly  powerful 
Susharma. 

59.  "  If  you  wish  to  livej  O  Wreteh»  hear 
tny  words.  You  should  say  in  courts  and 
assemblies  that  you  are  our  sUve. 

60.  Under  this  condition  I  dan  grant  you 
your  life  i  such  is  the  custom  of  the  vic- 
torioiis.''  Then  his  eldest  brother  addressed 
tp  him  affectionate  words. 

61.  "If  you  regard  me,  release  this  wicked 
wretch.  He  has  already  become  the  slave 
of  the  great  kin^  Virata.  (Then  he  said  to 
Susharma) : — "You  are  free,  go  and  never 
do  su<th  a  thing." 

Thus  ends  the  tkitiy-ikird  Chapter,  the 
discomfiture  &f  Susharma  in  Goharana 
Parva  cf  Virata  Parva^ 


CHAPTER    XXXIV. 
(GOHARANA  TM(yK).'^CoHtinued. 

Vaiflhampayftna  mid  •-^ 

I.  Thus  addressed  Susharma  was  filled 
Irith  shame  and  bent  down  his  head.  And 
liberated  and  bowing  to  the  king  he  went 
away# 

2 — 3,  Havitig  released  Susharma,  the 
t^andavas,  their  enemies  slain)  eridowed 
with  the  strength  of  arms,  observant  of 
vows,  and  modestf  passed  that  night  happily 
in  the  midst  of  the  battle-field.  Then 
Virata  honouredi  with  wealth  and  respecti 
those  mifi^hty  car«WarHors,  the  sons  of 
Kunti,  who  were  gifted  with  superhuman 
|>rowess< 


Virata 

4.  All  these  my  jewels  are  asi  much 
mine  as  yours  1  do  you  all  work  as  you  like 
and  as  may  conduce  to  your  happiness 

5.  O  repressors  of  foes  in  battle,  1  shall 
confer  ufion  you  women  adorned  with 
ornaments,  plentiful  riches  and  other  things 
that  you  may  like« 

6.  By  your  prowess  to-day  I  have  been 
saved  from  peril.  I  am  now  crowned  with 
vi^ory.  Do  you  all  become  the  kings  of 
Matsyas. 

6 


Vaidhampayana  toid  i-^ 

7,  Those  Kaurayasj  headed  by  Vudhis* 
thira,  with  folded  heads,  said  each  severally 
to  the  king  of  Matsyas  who  had  addressed 
them  thusi 

8.  "O  kiii^,  we  havd  b^6n  perfectly 
pleased  with  what  you  have  said.  It  is  a 
matter  of  gratification  to  Us  that  you  have 
been  released  front  the  enemies; 

g;  Then  the  mighty  afmed^  Vit-dta,  the 
king  of  Matsyas,  the  foremost  of  monarchs, 
again  delightedly  said  to  Yudhisthira; 

10.  "Comei   I  shall  iristall  you  and  be . 
the    king   of    us,   the  Matsyas.    Whatever 
you  desire  in  mind^  any  things  even  though 
rare  on  earthy 

11.  I  shall  confer  upon  yoU  ali-^jewcls^ 
kine,  gold,  pearlsf  jems  and  all ;  you 
deserve  every  thing. 

It,  I  bow  to  yoU)  it  is  for  3roU  that  once 
more  to-day  I  see  my  kingdom  aud 
children. 

13.  Through  youj  afflicted  with  fear  I 
did  not  pass  into  the  hands  of  the  eneniies." 
Yudhisthira  then  again  said  to  the  king  of 
Matsyasi 

14.  "  O  king  of  Mat^a,  We  highly  felish 
the  delightful  words  you  have  given  vent  to. 
Being  Uumane  towards  all  do  yoU  live 
happily  ever  and  anon. 

15.  O  kirtgj  let  entissarles  speedily  go  to 
your  city,  to  communicate  this  pleasant 
tidings  to  your  friends  and  announce  your 
victory." 

16.  At  his  words  the  king  of  Mats^s 
despatched  his  emissariesr  saying  ;— "  Go- 
ing to  my  city  do  you  aniiouncfe  iny  victory. 

17.  Let  damsels  and  courtezans,  adorned 
with  omamentSf  conte  out  of  the  city  with 
various  muskSal  instruments^ 

18.  Heafing  this  his  command  and  being 
thus  addressed  by  the  Matsya  king,   they^ 

{ilacing    his  comntaild  on  their  heads,  de- 
ightedly  went  away* 

ig.  doing  to  the  dty  that  very  night 
they  announced,  at  the  hour  of  sun-rise,  i\\t 
vietory  of  the  king< 

thus  ends  ihe  ihirty-fourih  Chapiert 
the  announcement  of  Virata* s  victory  1  %H 
Goharana  Parva  of  Virata  Parva% 


4^ 


kAHKHtiAiiAfA. 


CHAPTER  XXXV. 


(COHARANA  FARV A)-— Continued. 


Vaishampayana  said  :— 

1 .  After  the  king  of  Matsyas  had  gone 
out  in  pursuit  of  Trigartlas  for  recfovering 
his  kine,  Duryodhana,  with  his  courtiers, 
attacked  his  kingdom. 

2—4.  Bhishma,  Drona,  Kama,  Kripa, 
versed  in  the  Use  of  the  best  of  weapons, 
Ashwalhama.  Suvala's  son,  Dusashana, 
O  king,  Vivingshati,  Vikarna,  the  greatly 
energetic  Chitrasena,  Durn>ukha,  Dusasha- 
na, and  many  other  highly  powerful  heroes, 
overtaking  Matsya,  speedily  drove  away  his 
cow-herds  and  got  possession  of  the  kine 
by  force. 

5.  Encircling  aU  sides  with  a  huge  array 
of  cars,  the  Kauravas  seized  the  sixty 
thousand  kine. 

6.  A  gfeat  cry  was  set  tip  in  that  dread- 
ful  combat  by  the  cow-herds  struck  by 
those  mighty  car-warriors. 

7.  Greatly  stricken  with  grief  the  chief,  of 
the  cow-herd^.  quicWy  got  upon  a  chariot 
and  started  for  the  city  bewailing  inattliction. 

8.  Eirtermg  the  city  of  the  kmg,  he  went 
to  the  palace  and  getting  down  from 
the  car  proceeded  to  relale  (what  look 
place). 

g.  Seeing  the  haughty  son  <rf  Matsya 
Bhuminjaya,  he  described  tohkn  every  thing 
about  the  royal  kine  bemg  taken  away. 

10.  "The  Kauravas  are  taking  away 
your  sixty  thousand  kine  r  nse  up,  o 
increaser  of  territories,  to  bring  them 
back. 

IX.    If  you  wish  your  weH-being,  speedily 

So  out    yourself,   O  fwrince.    The  emperor 
latsya  left  you  alone  in  the  city. 

12.  The  king  speaks  highly  of  you  iff  the 
court :— My  son.  alter  me,  is  heroic  and  the 
supporter  (of  the  prestige)  of  the  race. 

i-i  My  son  is  a  heroic  warrior,  and  an 
expert  in  the  use  of  shaft?.  Make  good 
these  words  of  the  Emperor. 

t4,  O  you  the  foremost  of  those  who  own 
cattle,  having  discomfitled  the  Kurus,  do 
you  bring  back  the  animals,  consume 
their  soldiers  wkh  the  dreadful  prowess  of 
your  shafts, 

15.  Crush  down  the  enemies'  life,  with 
straight  shafts  feathered  in  gold  dbcharj^ed 
off  your  bow  like  an  elephant  chief  rushing 
at  a  herd. 

16^.  Your  bow  is  like  a  Vina,  the  two 
ends  being  like  ivory  pillows  ;  the  string  is 
the  main  chord,  the  staff  is  the  finger  board 
and  the  arrows   represent  the  time.    Strike 


this  Vin^  of  a  bow  in   ihe  midst  <A  tlicf  &li^ 
mies. 

1/.  Let  your  horses,  white  as  silver,  be 
yoked  to  the  cars  and  let  your  flag,  having 
the  emblem  of  a  goKten  Hon,  be  hobted  op, 
O  lord. 

18.  Let  your  sharp  arrows,  feathered  in 
goM,  discharged  by  your  powerful  arms, 
stand  in  the  way  of  these  kings  and  over- 
shadow the  sun. 

19.  Defeatiffg  alf  the  Kifnil  in  battle  like 
the  holder  of  Vajra  the  Asuras  and  acquir- 
ing great  fame,  return  to  your  city. 

70.  Vou  are  the  greatest  support  of  the 
kingdom,  the  son  of  Matsya  king,  like  Ar- 
juna,  the  foremost  of  the  victors  amongst 
the  sons  of  Pandu. 


21.  Even  like  him  yoilare  fok^ooth  the 
refuge  of  those  who  live  in  this  country  ;  we 
all  look  upon  you  as  otkr  protectof . 

Vaishampayana  said  :— 

23.  Being  thi»  addressed  by  him  in  the 
midst  of  females  with  feafless  worcis  in  the 
inner  appartment  he  gave  vent  to  the  fol- 
lowing, praiseworthy  words. 

Thus  ends  the  thirty-fifth  chapter,  the 
praise  of  Uttara  in  Go-har^na  Parv  ej 
the  Virata  Petrva* 


CHAPTER  XXXVr. 
(GOHARANA  PAMA^)Contiued. 

Uttara  said  :— 

1.  An  expert  in  the  use  of  bow  as  I  am. 
I  shall  to-day  go  oUt  in  pursuit  of  kine,  if 
some  body,  skiUed  in  the  mat>ag^ement  of 
horses^  becomes  ray  charioteer. 

2.  t  do  not  know  of  a  man  who  may  be 
my  charioteer;  find  out  therefore  c^iicWy 
a  charioteer  who  may  suit  me  who  am  go- 
ing out^ 

3.  My  charioteer  was  killed  in  the  great 
encounter  that  lasted  for  a  mouth  or  M 
least  twenty  nights  certain. 

4.  As  soon  as  t  sh^  gel  a  man  ex- 
perienced in  the  management  of  horses  I 
shall  immediately  start  hoisting  the  huge 
standard. 

5.  Entering  into  the  hostile  army  ffflrf 
with  elephants,  horses  and  ehariots  aiw 
defeating  the  Kurus  who  are  weak  m  pcm^ 
and  weapons  I  shall  bring  back  the  aw 
mals. 

6—7.  Having  struck  terror  into  Duryo- 
dhana, the  son  of  Shantanu.  (Bhishoa) 
Vikartana's    son  (Kripa),    Kama,  Drc^ 


VIRATA   PARVA. 


43 


mhh  his  son  and  other  powerful  bowmen 
assembled  there,  like  the  weilder  of  thunder- 
bolt afHicttnir  the  Danavas  I  shall  litis  very 
moment  bring  back  the  kine. 

8.  Finding  none  the  Kurus  are  taking 
Away  the  precious  kine;  what  can  I  do 
when  I  am  not  there? 

9.  The  assembled  Kurus  shall  see  to-day 
my  prowess  ;  (and  they  shall  say).  ••  Is  it 
Arjuna's  self  who  is  contending  us  ?  " 

Vaishampayana  said  .*— 

10— 13.  Hearing:  the  words  of  the 
Prince,  Arjuna,  informed  of  all,  after 
some  time,  delightedly  spoke  in  private 
to  his  beloved  and  faultless  wife  Krishna 
the  princess  of  Panchala,  the  slender-made 
daughter  of  Drupad%,  born  oi  sacrifice, 
gifted  with  the  virtues  of  truthfulness  and 
honesty  and  ever  devoted  to  the  well-being 
of  her  husband.  "O  auspicious  lady, 
speak  quickly  to  Uttara,  at  my  request,  that 
this  (Vrihannala)  was  formerly  the  firm  and 
approved  charioteer  of  Pandu's  son  ^Ar- 
iuna)  ;  experienced  in  ver^^  many  great 
battles  he  snaU  t>e  your  charioteer.' 

i^  H taring  him  speak  again  and 
agam  thus  to  women  Fanchali  could  not 
bear  his  reference  to  Arjuna. 

15.  Then  stepping  out  from  the  midst 
of  the  women,  the  poor  (princess)  bashfully 
and  gently  gave  vent  to  the  following 
words. 

i6.  "  This  rreatly  b««iittful  youth  resem- 
bling a  hu|^  mphant  and  (cnown  under  the 
name  Vrihannala  was  th«  charioteer  of 
Partha. 

17.  A  m^ty  bow-man  he  was  the  dis- 
ciple of  the  high-souled  (Arjuna) ;  O  hero,  I 
saw  him  before  while  1  was  living  with  the 
Patidavas. 

1 8.  While  the  fire  consumed  the  forest  of 
Khandava  it  was  he  who  governed  the  ex- 
cellent steeds  of  Arjuna. 

19.  Having  him  as  his  charioteer  Partha 
vanquished  all  creatures  at  Khandava- 
prasthra  ;  indeed  there  is  no  charioteer  like 
nim, 

Uttara  said  :-^ 

30.  You  know  this  youth,  O  Sairindhri 
whether  he  b  of  neater  sex  or  otherwise  ; 
O  fair  lady»  I  shall  not  be  able  myself  to  re- 
quest him  to  govern  my  horses. 

Draupadi  said:— 

21.  *' O  hero,  he  shall,  forsooth,  satisfy 
the  words  of  your  younger  sister,  a  maiden 
of  beautiful  hips. 


22.  If  he  becomes  your  charioteer,  you 
will  undoubtedly  come  back  with  kine 
having  vanquished  the  Kurus."  \ 

23.  Accosted  thus  by  Sairindhri  he  saii 
to  his  sister  : — **0  fair  (sister),  go  and  bring 
Vrihannala." 

24.  Sent  by  her  brother  she  quickly 
went  to  the  dancing  hall  where  that  mighty- 
armed  son  of  Pandu  was  waiting  in  dis- 
guise. 

Thus  ends  the  ihirty  sixth  chapter  the 
proposal  0/ making'  Vrihannala,  the  chario- 
teer in  Goharana  of  the  Virata  Parva. 


CHAPTER     XXXVII. 
(GOHARANA   PARVA).— Co«^ 

Vaishampayana  said  :— 

1—2.  Despatched  by  her  elder  brother, 
the  illustrious  daughter  of  the  king  of 
Mats^as,  wearing  a  golden  necklace,  ever 
obedient,  having  a  waist  slender  like  that 
of  a  wasp,  beautiful  like  Lakshmi,  adorned 
with  the  plumes  of  a  peacock,  of  a  slender 
make,  bieautiful  limbs,  wearing  a  zone  of 
pearls,  graceful,  having  slightly  curved 
eye-lashes,  speedily  went  to  the  dancing-hall 
like  a  flash  of  lightning  towards  clouds. 

3.  That  bbmeless,  vouthful  (daughter  of 
Virata)  having  beautiful  teeth,  and  thighs 
close  like  the  trunk  of  an  elephant  and 
wearing  an  excellent  garland,  she  sought 
for  Partha  like  a  she-elephant  seeking  an 
elephant. 

4.  That  beautiful  and  illustrious  daughter 
having  large  eyes,  like  a  precious  jem,  or 
the  prosperity  of  Indra,  delightedly  said  to 
Arjuna. 

5.  Partha  asked  the  Princess  of  close 
thighs  and  golden  hue  saying ; — "Why  have 

{^ou  come  here,  O  you  wearing  a  golden  gar- 
and  ?  Why  are  you  in  a  hurry,  O  you 
having  the  eyes  of  a  deer  ?  O  fair  lady,  why 
your  face  b  so  cheerless?  Tell  me  all  this 
quickly. 

6.  Beholding  his  friend  the  princess  ol 
exp«n«ve  eyes  in  that  condition,  her  friend 
(Arjuna)  O  king,  smilingly  asked  her  of  the 
caise  of  coming. 

7.  Then  approaching  that  best  of  men, 
that  princess,  bending  low  with  humility 
addressed  to  him  (the  following)  words  in 
the  midst  of  her  companions. 

8.  *'0  Vrihannala,  the  kine  of  this 
kingdom  are  being  carried  away  by  the 
Kurus;  my  brother  is  about  to  start  for 
their  discomfiture,  with  bow  in  hand. 


44 


MAHA6HAKATA. 


9.  Very  recently  the  charioteer  dt  his 
car  was  slain  hi  battle ;  there  is  none  equal 
to  him  who  can  act  as  his  (my  brother's) 
chartoieen 

10.  O  Vrihannala,  while  he  was  trying 
to  find  out  a  charioteer,  Sairindhri  spoke  to 
him  about  your  skill  in  the  management  of 
horses. 

11.  Formerly  you  were  the  favourite 
charioteer  of  Arjuna  and  with  you  as  his 
help  that  lorcitibst  of  Pandavai  conquered 
the  earth ;  O  good  Vrihannaht,  atit  (there* 
fore)  as  the  charioteer  of  my  brother* 

12.  Our  kine  (by  this  time)  have  been 
taken  away  to  a  greater  distance  by  the 
Kurus.  If  you  do  not  comply  with  my  words 
as  requested, 

13.  I»  who  have  asked  you  for  this, 
shall  give  up  my  Kfe."  Being  thus  accosted 
by  his  friend  of  fair  hips,  that  slayer  of 
foes, 

14— 15,  Of  incomparable  energy  went 
to  the  prince.  The  large  eyed  (princess) 
followed  him  who  was  proceeding  quickly 
like  an  elephant  in  rut  as  a  she^-elephant 
runs  alter  its  young  one.  Seeing  him  from 
a  distance  the  prince  said. 

16.  "Having  got  you  as  his  charioteer, 
Kunti's  son  Partha,  the  Conqueror  of  the 
god  of  riches,  offered  oblation  to  Khandava 
fire  and  completely  subjugated  the  World. 

17.  Sairirtdhn  spoke  bf  you  I0  thej^he 
knows  the  Pandavas  ;  O  Vhrihannaia,  goverii 
in  the  same  way,  my  horses, 

18.  Who  am  desirous  of  /ightrng  with 
the  Kurus  and  rescuing  the  precious  kine. 
You  were  formerly  the  favourite  charioteer 
of  Arjunsi. 

19.  By  your  he)p,  that  foremost  of  the 
Pandavas  conquered  the  wo^1d^^  Vrihan- 
nala replied  to  the  prince  who  had  said 
this. 

20.  (Sa^'ing)  ;— "What  power  have  I 
that  I  can  act  as  your  charioteer  in  the 
field  of  battle.  II  it  were  singing,  dapcing, 
musical  instruments  or  any  other  similar 
thing  I  could  liave  entertained  you.  But 
how  can  {  work  as  a  charioteer  ?" 


/ 


Vetera  said:— 

21.  O  Vrihannala,  a  singer  orja  dancer, 
whatever  you  may  be,  quickly  asisend  my 
chariot  and  restrain  the  best  of  horses. 

Vaishampayaaa  said  •*— 

22»  Although 'knowing  every  thing,  that 
stavef  of  foesi  rhe  sOn  of  Panda,  as  If  to 
TAakeafun,  comwiited  Vnatiy  mistakes  btfore 
Ultara. 


33.  And  while  by  raising  it  upwards  Hi 
tried  to  put  the  coat  of  mail  on  his  body»  tlie 
large-eyed  maiderts,  seeing  it,  began  |o 
laugh. 

34*  Beholding  him  bewtldctPed  Uttara 
himself  dressed  Vrihannala  with  a  ktslib 
precious  coat  of  mail. 

25.  Himself  putting  on  an  armour  efful* 
eent  like  the  sun  and  hoisting  the  lion  ^af 
he  appointed  him  (Vrihannalai  as  hb  <£»• 
rioteer), 

26.  With  Vrihannala  as  his  charioicff 
and  taking  many  costly  bows  and  beautiful 
cUtows  tb^  hero  issued  out. 

27^-^^9.  His  friend  Uttara  and  eftber 
maidens  then  sahl  .-^"O  Vrihannala,  bri^i 
for  our  dolls  fine,  beautiful  and  soft  tMh$ 
of  various  kinds  (when  you  will  come  bacM 
after  defeating  the  Kurus  in  battle  beadea 
by  Bhishma  and  DVona." 

29.  The  maidens  thus  speaking,  Partka^ 
the  son  of  Pandu,  smilingly  relied  in  «or^ 
deep  as  the  muttering  of  clouds. 

Yrihaniiala  said  :— 

30.  If  Uttara  can  defeat  those  nri[sb|y 
car- warriors  |  shall  bring  many  beattttful 
ctelhs  for  you. 

VaisbampanyBiia  taidr^ 

3U  Having  sanl  this  the  h%4ok:  Arjuna 
drove  the  horses  towards  the  Kuru  mnay 
over  which  were  flowing  many  Ba§^ 

32.  Beholding  the  mighty^armed  llHara 
seated  on  the  excellent  car  Jdong  with 
Vrihannala,  the  fema4es,  the  maidens  atid 
the  Brahmanas  of  hard  vows,  want  romd 
the  car. 

33.  ''(They  said)  O  Vrihaanala.  m;^  that 
victory,  which  Arjuna,  walking  like  a  bu8, 
obtained  in  the  days  of  yore  at  the  time  el 
the  burning  of  the  forest  of  KhandavQW  csm^ 
to  you  to*day  when  you  shall  with  Uttara 
meet  the  Kurus, 

Thus  ends  the  thirl^  $€temih  ^hti^tn^  ihi 
otng  out  of  Uttara  %n  Gohar^mtk  Pamm  9/ 
'irata  Parva. 


f. 


CHAPTER  XXXVIII. 
(GOHARANA  PARVA— Ca»i/ftiir«f.) 

Vaiihttmpayaiia  said  ^- 

1.  Having  coittieout  of  the  DftetrmoKi 
the  brave  son  ^E  Virata  sahl  Ck>  Ms 
charioteer : — "Go  where  the  Kurus  are." 

2.  Having  vanquished  all  the  ftunts 
who  have  coihe  here  foir  vfctoty  and6titck* 
ty  re^tfed  the  khie  I  shMl  c^ftie  Mtk  la 

I  the  city  of  Virata* 


VIRATA   t>ARVA. 


45 


3.  Thereupbn  the  son  of  Patidu  urged 
on  the  beautiful  horses.  Being  urged  on  by 
that  foremost  of  men,  those  horses,  endued 
With  the  velocity  of  ^ind, 

4.  Adorned  with  gold  neckUces,  seemed 
to  run  through  the  sky.  And  not  going 
very  far,  the  son  of  Matsya  and  Dhanan-^ 
jaya, 

5.  Those  two  repressors  of  enemies  es* 
piad  the  army  of  the  powerful  Kurus.  And 
itoing  towards  the  cremation  ground  they 
reached  the  Kurus. 

6.  And  they  saw  their  army  arranged 
in  battle  array.  That  huge  army  appeared 
like  an  ocean, 

7.  Or  like  a  forest  full  of  many  trees 
moving  through  the  sky.  Then  was  seen 
ihe  dust  of  the  earth  raised  by  the  moving 
army, 

8.  Which  destroyed  the  vision  of  crea- 
tures and  touched  the  sky,  O  best  of  Kurus. 
Then  beholding  that  huge  army  abounding 
in  elephants,  horses  and  chariots, 

9.  And  protected  by  Kama,  Duryo- 
ilhana,  Bhishma,  the  highly  intelligent  and 
^eat  bowman  Dronawith  his  son,  Virata's 
•on,  worked  up  with  fear  and  having  hairs 
£rect,  said  to  Partha. 

irttara  said  :~* 

10 — 13.  I  dare  not  fight  with  the  Kurus  : 
see  the  hairs  of  tny  body  have  stood  erect. 
I  am  unable  to  fight  with  the  vast 
Ktmi  array,  consistilig  of  many  irrepressible 
heroes  and  hard  to  be  vanouished  even  by 
the  celestials,  i  dare  not  enter  into  tlie 
army  of  the  Bharatas  consisting  jof  the 
dreadful  bowmen, horses,  elephants,  chariots 
infantry  and  (fags.  M^  mind  is  pained  at 
the  view  of  the  enemy  m  the  batde-field, 

15.  Where  (stand)  Drona,  Bhishma, 
Karna,  Kripa,  Vivhig^li,  Aswathama,  Vi- 
fcarna,  SomadatU,  Valhika, 

14.  The  heroic  king  Ouryodhana^  the 
^remoat  of  carowarriors  and  other  effulgent, 
^reat  bowmen,  all  skilled  in  warfare. 

15.  Beh6tding  these  Kurus,  expert  in 
6ght,  arrayed  in  battle  order  I  am  beside 
fs^rteif  with  fear  and  my  M^s  have  sCtood 


XTaiflhampayana  said  :— 

16.  The  cotard  arid  fobKsh  Uttara  be- 
^AR  to  bewail  out  of  loQUsitness  before  Sa- 
vyasachin  who  was  higli-tpirited  «ad  dis- 
guised.' 

17.  My  sire  ha^  gone  out  to  fight  with 
Trigatttas  taking  the  entire  artny  ^iih  %im 


and  leaving  me  a}oi>e  in  the  erApty  city^ 
there  are  no  soldiers  for  me. 

18.  Single-handed  and  a  mer6  stripling 
as  I  am  I  have  not  toiled  much  over  the  use 
of  arms.  1  am  not  capable  of  fighting  with 
all  these  skilled  in   arms ;  desist  therefore, 

0  Vrihannala. 

Vrihannala  said :  — 

19  You  are  pale  with  fear ;  why  do  yo^ 
increase  the  delight  of  your  enemies  ?  Even 
now  ^ou  have  done  nothing  with  yout* 
enemies  in  the  field  of  action. 

20.  Vou  yourself  told  me  *'Take  me  to 
the  Kauravas"  and  I  shall  take  you  ther^ 
where  there  are  many  flags. 

31.  O  you  having  lai^e  arms,  I  shall 
take  you  to  the  Kurus  ready  to  fight  (for 
kine)  like  hawks  for  meat,  (even)  if  they 
are  prepared  to  fight  for  the  earth. 

22.  Vaunting  of  your  manliness  while 
starting  before  men  and  women,  why  do  yon 
not  desire  to  fight  ?  , 

33,  If  you,  without  defeating  them  and 
taking  back  your  kine,  return  home,  all  men 
and  women,  O  hero,  when  they  will  meel^ 
will  laugh  at  you. 

24,  As  for  me  i  had  been  highly  spoket^ 
of  by  SaiHndhri  for  my  skill  as  a  charioteer. 

1  shall  not  therefore  be  able  to  return  tA 
the  city  without  taking  the  kine«  '        < 

25.  For  Sairindhri's  eulogy,  and  y?)ur 
words  (i  have  come  here) ;  why  should  I 
not  therefore  fight  with  the  Hums;  ba 
xjUieit.  > 

Uttara  said  :— 

25  Let  tlie  Kurus  take  away  the  pix>«^ 
fuse  riches  of  the  Matsyas  as  they  like;  let 
men  and  women  laugh  at  me»  O  Vrihan** 
nala. 

27.  Let  the  kin!e  go  any  Where,  let  .my 
city  be  desolate^  let  me  fear  my  father,  bvi 
I  shall  not  enter  into  battle. 

Vaishampayana  said  :— 

28.  Saying  this,  that  one,  adorned  with 
ear-rings,  got  down  from  the  dtariot,  and 
leaving  •behiiKl,  in  fear,  hie  bow  and  arrows 
fled  away  at  the  sacrifice  of  hiir  honour 
and  pride. 

Vrihannala  said  :— 

29.  To  fly  is  not  the  practice  of  the  brave 
and  the  Kshatri;y-as  ;  death  in  battle  is  pre- 
ferable to  flight  in  fear. 

Vaishampayana  siiid  :— 

30.  Saying  this  Ohanahjaya,  the  son  of 
Kunti|  coming  dowh  from  thb  ^cellent  car, 


46 


MAHABM4RATA' 


pursued  the  prince  who  was  thus  running 
away. 

3i«— 32.  His  long  braid  of  hair  and  pure 
white  garments  syere  fluttering  in  the  ajr. 
Not  Jknowinfif  thajt  Arjuiya  was  running 
with  hjis  long  praid  of  hair  flowing  and  see- 
ing him  some  soldiers  burst  out  into  laugh- 
ter. And  seeing  him  thus  run  quickly  the 
Kurus  said. 

33.  "Who  is  this  man  who  is  concealed 
like  fire  in  ashes.  He  is  partly  a  man  and 
partly  a  woman. 

34.  Although  assuming  a  neuter  form  he 
appears  like  Arjuna.  His  is  the  same, 
head,  same  neck»  and  are  the  san^e  arms 
resembling  maces. 

35.  His  movement  is  also  like  hisf  he 
cannot  be  but  Dhananjaya.  As  Indra  is 
amongst  the  immortals  so  is  Dh^^anjaya 
amongst  men. 

36.  Excepting  Dhananjaya  who,  in  this 
world,  alone  can  come  to  fight  with  us? 
Only  one  son  of  Virata  hds  been  left  in  the 
empty  city. 

37. — 38.  He  has  come  out  of  childish- 
ness and  not  of  heroism.  Uttara  muit 
have  issued  out  of  the  city  making  Arjuna 
the  son  of  Pritha  his  charioteer  who  is 
living  in  disguise.  It  appears  to  us  that 
he,  seeing  us,  is  flying  away  in  fear.  And 
forsooth  Dhananjaya  is  following  him  to 
bring  him  back." 

39-  41.  O  Bharata,  seeing  the  son  of 
Pandu  in  disgiuse  all  the  Kurus  thus  thought 
separately  but  they  could  not  arrive  at  a 
conclusion.  Dhananjaya  however,  quickly 
following  the  fleeing  Uttara,  seized  him 
within  a  hundred  ste^  by  the  hair.  Held 
by  Arjuna  the  son  of  Virata  began  to 
la/nent  piteously  like  one  forlpm. 

Uttara  said  :— 

42.  Hear,  O  youthful  Vrihannala,  turn 
back  the  chariot.  He,  who  lives,  secures 
prosperity. 

43— *44.  I  will  give  you  a  hundred  coins 
of  pure  gold,  eight  niehly  brilliant  jen\s 
Vaidurja  set  with  gold,  one  car  with  a 
golden  flagstafiF  and  drawn  by  excellent 
horses  and  ten  infuriated  elephants.  Re- 
lease me,  Vrihannala. 

Vaisliampayana  said:— 

45«  Holding  him  forcibly  who  was  be- 
wailing in  these  strains  being  beside  him- 
self that  foremost  of  men  brought  him  near 
tliecar. 

46 — ^47.  Partha  then  said  to  him  who 
was  strkken  with  fear  and  deprived  of  his 
senses*     "O  repressor  of  foes,  if  you  do  not 


like  to  fight  with  your  enemies,  eomef 
govern  the  horses  while  I  fight  with 
them^ 

47—48.  Protected  by  the  strength  of 
my  arms  do  you  enter  into  the  dreadful 
and  inaccessible  collection  of  arms  guarded 
by  brave  and  powerful  horses.  Fear  not,  O 
repressor  of  foes,  for  you  are  the  foremost  of 
prmces  and  a  Kshatrya. 

49.  Why  are  you  pulled  down  in  the 
mi(&t  of  enemies  O  foremost  of  men?  I 
shall  fight  with  the  Kurus  and  release  your 
anin)a|s, 

go.  Entering  into  the  formidable  and 
impenetrable  army.  Be  you  my  charioteeri 
O  foremost  of  men,  |  shall  fight  with  the 
Kurus." 

51.  Thus  speaking  to  Uttara,  the  son  of 
Virata,  Vibhatsu,  never  defeated  in  battle, 
excited  him  for  the  time  being,  O  foremost 
of  Virat^s. 

52,  Then  Pratha,  the  foremost  of  re» 
pessors  took  upon  the  car  that  unwilling 
and  fainting  prince,  assailed  with  fear. 

Thus  enifs  the  thirty  eighth  chapter,  tkn 
chastisement  of  Uttara  in  Goharana  a/ 
Virata  Farvfif 


CHAPTER   XXXIX. 
(GOHARANA    PARVA).— C^«/i««i«/, 

Vaishampay  ana  said  ^-^ 

I.  Beholding  that  foremost  of  men 
seated  on  car  in  the  dress  of  a  person  of  the 
neuter  se^,  going  towards  the  Sami  tree^ 
having  placed  Uttara  on  the  chariot, 

?.  All  the  mighty  car^^warriors  of  the 
Kurus  headed  by  Bh^hma  and  Drona  1ia4 
their  minds  agiuted  by  the  (ear  of  Dhanan<» 
jaya, 

3.  Seeing  them  dispirited  and  mmtty 
wonderful  omens,  the  preceptor  Drona.  Uie 
foremost  of  weilders  of  weapon,  Bharadwa* 
ja's  son,  said. 

4.  "Violent  and  dreadful  winds  are  bio«» 
ing,  showering  prof  use  gravels.  The  sky  is 
also  enshrouded  with  darkness  of  ashy 
colour. 

5*  The  wonderful  clouds  are  hioking 
dry  and  divine  weapons  areas  if  coming 
out  of  their  cases. 

6.  Frightened  by  the  conflagration  on 
an  sides  the  jackals  are  yellii^  hideou^yt 
the  horses  are  shedding  tears  and  flags  afq 
being  shaken  although  moved  by  nono* 


VfrtAtA  pAftvA. 


47 


f,  §it\6e  ttany  iUch  dreadful  omens  are 
hcing  seen»  a  mighty  calamity  is  at  hand. 

8.  Protect  yourselves  and  arrange  the 
army.  Expect  a  slaughter  and  guard  ^efl 
the  icine. 

g.  This  great  bowman,  thJs  best  erf 
heroes,  Who  has  cofne  in  tne  guise  of  a 
person  of  the  nreuter  sex  Is  undoubtedly  the 
son  of  Pritha. 

lo.  O  you  born  of  a  fiVer  (fiihistinnfaO/ 
this  man  dressed  as  a  woman,  is  Krrttr 
CArjuna)  the  son  of  the  enefmy  of 
mountams  (Indra^  atttd  hating  on  his 
banner  the  emblem  of  the  destroyer  of 
Lanka's  gardens.  Defeating  us  ta-daiy  he 
will  stirely  take  away  the  line. 

ii.  He  is  the  powerful  Partha,  S«fvya- 
ss^chin,  the  repressor  of  enemies — he  docs 
tnn  desist  eVert  iif  the  enrcouifter  with  all  the 
celestials. 

l3.  The  hero  suffered  hardships  in  the 
fore^  and  was  instructed  by  Indra.  In- 
cfignant  (ad  he  is)  he  is  e<}ual  to  Vasava  m 
battle. 

13.  O  Kauravas,  t  do  not  see  htte  any 
cfne  who  can  wittetaifd  him  \t\  battle.  It  is 
heard,  that  on  the  mountain  Himavan,  the 
lord  Mahadeva  toO,  disguised  as  a  htrfiter, 
was  pleased  by  Partha  in  battle; 

San&a  said:— 

14.  You  always  nhake  fight  of  tfe  by 
speaking  of  Phalguni's  accomplishments. 
lie  b  not  even  one  sixteenth  of  either  my- 
self or  Duryodhana. 

Doryodhana  said  :— 

1$,  If  he  be  Partha,  O  son  of  Kadha, 
then  my  work  is  fulfilled.  If  found  out  the 
Pandavas  shall  have  to  live  m  the  forest 
for  twelve  years  again* 

16.  If  he  be  any  one  else  in  a  eunuch's 
guLte  I  shall  soorr  place  him  on  the  ground 
with  sharp  arrows, 

Vushampayana  said  :— 

I/.  O  slayef  of  foes,  on  Duryodhandi  say 
ifig  this,  Bhisma,  Drona,  Kripa,  and  Drona's 
son  all  spoke  highly  of  his  manliness. 

Thus  ends  the  thirty 'tttnth  chapter,  the 
praise  of  Arjuna  iH  Gohdraria  of  Virata 
Farva, 


CHAPTER     XL. 
(GOHARAMA     PARVA)— Ci?ii^. 

Vflddtampayana  said  :-^ 

i.    Having  approached  the  Sami  tree  and 
found  out  that  the  son  of  Virau  was  highly 


delicate  and  in^xpcri^riced  in  battle  Partha 
said  to  him. 

2.  "Commanded  by  me,  O  Uttara,  bring 
down  some  arrows  that  are  on  the  tree. 
These  your  sliafts  cannot  stand  my 
stt^ength, 

3.  Heavy  as  It  b  When  I  grind  the 
horses,  elephants  and  the  stretch  of  my 
armfs  when  I  defeat  the  enemies. 

4—5.  therefore,  O  prince,  climb  thb 
tfee  frill  of  fruits  foir  in  it  are  tied  the  bows, 
shafts,  banners  arid  beautiful  armours  of  the 
heroic  sons  of  Pandu,  Yudhbthira,  Bhima/ 
Arjunaf  and  the  twins, 

e.  Th«^  is  also  the  mtehty  bow,  G^it- 
diva,  of  Partha,  which  alone  is  equal  ttf 
hundred  thousand  of  others  and  is  capable 
of  extending  ktngdonr. 

_7— S.  C'^P^y^  ^^  standing  the  greatest 
ejrtfase.  huge  hke  a  palrtiyra  tree,  the  larg- 
est of  aH  weapons,  capable  of  wiihsUnding 
the  enemy,  embeHishd  with  gold,  celestiaf, 
smooth  broad  without  a  knot,  beautiful  and 
straight  and  capable  of   bearing  a  heavy 

v^ju.^fl?  °^^wS[.  ^^^^  ^'^^^  ^^  «bcre  of 
Yudhisthira,  Bhima,  Arjuna  arid  twins  are 
equally  strong  and  tough. 

Thus  ends  Jhe  fortieth  chapter,  the  dei. 
crxptton  of  Arjuna' s  weapon  in  QaharanU 
of  Ytrata  Parva, 


CHAPTERXL^. 
(OOHARANA  l^mVA)^ContinueJ, 

Uttara  said  .— 

1.  It  «  heard  that  a  corp^  h  tied  to  the 
tree.  How  <^n  I.  betng  a  pirince,  touch  it 
with  my  own  hands. 

2.  To  toufch  it  does  riot  becoWe  rtie  vthff 
am  born  in  the  Kshatrya  race,  a  mighty 
pnnce  and  observant  of  Mantras  and  vows. 

K  Why  shotild  yo*,  O  Vrfhktir^U,  make 
my  body  sulhed  and  unclean  by  mafcin^  mtf 
touch  this  corpse  ? 

Vriliaimala  ffsii :— 

4._^"You  shall  remain  clean  and  unpollut- 
ed, O  foremost  of  kings.  Fear  not,  there  are 
only  bows  on  thb  tree  arid  not  a  corpse. 

5.  O  prinqe,  why  should  I  make  you  do" 
a  cursed  deed,  bo^n  as  you  are  of  a  noble 
family  and  a  heir  to  the  Iting  of  Matsyas.'* 

6.  Thus  addressed  by  Partha,  Virata's 
son,  adorned  with  ear-rings,  got  down  front 
the  car  and  climbed  up  the  Sami  tree  uiw 
willingly. 


48 


ma^abharAta. 


.  7.  Dhananjaya,  .Ihe  slayer  of  enomieSi 
waiting  on  the  car,  ordered  him  : — **Quicldy 
bring  down  tho^  bows  from  the  top  of  the 
tree. 

8^-9,  Cut  qK  soon  the  Wrappers  of  ail 
these."  Cutting  off  the  covering  and  the 
ropes  with  which  they  were  tied  an  al! 
sides  he  brought  those  valuable  bows  hav- 
ing spacious  rods. 

10 — 12,  He  saw  there  Oandlva  along 
with  four  other  bows.  The  celestial  efful- 
gence of  these  bows  resplendant  like  the 
rays  of  the  sun,  when  got  out,  appeared  like 
that  of  the  planets  at  the  time  of  rising. 
Beholding  their  forms  like  sighing  snakes 
he^  in  no  time,  was  overwhelmed  with  fear 
and  the  hairs  of  his  body  stood  on  ends. 
Then  toudiing  those  huge  and  mighty 
lustrous  bows  Virata's  son  said  to 
Arjuna. 

.  Thus  0nds  ike  forty rfirti  chapt0r%  the 
attempt  of  geiiing  down  weafioms  in  Co^ 
hartkUA  ofiiu  Viratm  Parva, 


CHAPTERXLIL 

* 

(GOHARANA  PARV A—Continued. 

ITitorasaid:^ 

t.  To  what  illustrious '  hero  does  this 
excellent  tbow  belong*  having  a  hundred 
golden  bosses  and  shining  ends  7 

3.  Whos^  is  this  most  ^cetlent  bow  of 
good  sides  and  easy  hold,  on  the  staff  of 
which  sbine  golden  elepha/its  with  such  a 
brilliance  ? 

3.  Whose  is  thb  excellent  bow  cm- 
beHished  with  three  scores  of  golden  insecu 
placed  with  prop^  divisions  on  its  back? 

4.  Whose  is  this  most  excellent  bow  burn- 
ing in  lustre  on  which  shine  three  suns  of 
great  e^ulgence? 

.5.  Whose  is  this  most  excellent  weapon 
tariegati^  with  gold  and  jems  on  whk:h  are 
golden  insects  set  with  brilliant  stones  7 

6.  Whose  are  these  thousand  Winged 
arrows  having  golden  points  and  put  in 
golden  quivers  T 

-  7.  Whose  are  these  huge  shafts^  thrck- 
winged  like  mltures,  whetted,  of  yellow  hue 
entirely  made  of  iron,  and  sharp? 

8.  Whose  is  this  sable  bow  having  the 
emblem  of  f^  tigers,  with  boar-cared 
arrows nomberii^  ten? 

'  9.  Whose  af e  these  long  and  thick  Rve 
hundred  arrows  like  the  crescent  shaped 
moon,  cap^le  of  drinking  blood  ? 


tlie 
of 


10.    Whose  are  thase    goU    fa 

arrows  whetted  on  stone,  the  lower  halves 
of  which  are  embellished  with  wings  of  thd 
colour  of  a  parrot's  feathers  and  the  upper 
halves  of  whkh  are  made  of  wdl-temnered 
steel? 

It.    Whose  is  this  celestial  kfrtg 
cTipable  of  having  heavy    weight, 
tible,  dreadful  to  the  enemies,  h 
mark  of  a  bee  on  h  and   with  fi»e 
abee? 

1 2.  Wh<»e  ?s  this  hi^  sword  of  exceOent 
blade,  vari^ated  with  gold  and  linking 
bells  and  put  in  a  variegated  sheath  of  t^ef 
skin  ? 

13.  Whose  is  this  beautiful  sdmiUr  of 
golden  hilt,  celestial  and  highly  poli^ied 
and  cased  in  a  scab-bard  of  cow-skin  ? 

14.  Whose  is  this  sword  made  of  goldt 
manfuactured  in  the  country  of  Nisbauias« 
capable  of  bearing  heavy  we^t  and  cased 
in  a  sheath  of  goat  skin  f 

Is-  Whose  is  this  swoid  sable  19|e'  the 
cloud  and  cased  in  a  case  of  bummg  goU 
shining  like  fire  ? 

16.  Whose  is  this  him  sable  Nishtrii^faa 
capable  of  assaulting  ot&rs?  Whose  is  this 
iron  sword  covered  with  gold^  points 

17.  Dreadful  in  touch  Hke  a  serpent 
capable  of  piercincr  other's  bodies  and 
bearinjf  heavy  weight,  celestial  and  cs«stiag 
terror  m  the  minds  of  the  enemies? 

18.  O  Vrihannaki,  asked  by  rae,  ^leak 
out  the  real  truth;  great  is  niy  woAder 
on  seeing  all  these. 

Thus  ends  the  /orfy  second  ekafrier,  tks 
seeing  of  vfeapon  by  (fltara  in  UohnrAn4 
of  the   Virmta  Parva^ 


CHAPTER  XLIIL 
(GOHaRANA  PARVA)— €#»#»««/« 

Vrihattlialil  said: 

I .  The  one  about  whR:hyott  first  an^uaal 
is  the  worGl-wide  known  GkuKUva  bow  of 
Arjuna,  capable  of  destrc^ng  the  eovny's 
army. 

a.  Polished  like  jgfure  ^old,  the  greatest 
of  all  weapons  this  is  the  great  weapon  of 
Arjuna,  Gandiva. 

3.  It  is  equal  to  a  htmdred  tliousami 
bows  and  capable  of  esitending  kingdoms? 
by  thb  Paiftha  defeat^  In  battle  celestiais 
and  men. 

4.  Adored  repeateifly  by  the  celestiilsr 
demons  and  Gandharvas,  and  variegiteff 
wilh  excdlent  colours,  the  huge  and  smoUi 
bow  is  without  any  stain  or  knot. 


vmATA  parva. 


4# 


5— <k  Brahma  held  it  first  for  a  thou- 
sand years  and  thereafter  Prajapati  held 
it  for  five  hundred  and  three  years.  After- 
wards Sakra  did  it  for  five  atid  eighty 
years.  Soma  did  it  for  five  hundred  years 
and  Varuna  foi*  a  hundred. 

7.  And  lastly  t*artha,  having  white 
steeds,  has  held,  for  sixty  five  years,  this 
highly  powerful,  heavenly  and  most  e5tcel- 
lent  boW. 

8.  This  beautiful  bow  has  come  to  I^artha 
from  Varuna.  Worshipped  by  god  and  men 
it  has  taken  a  handsome  form. 

9.  That  bow  of  beautiful  sides*and  golden 
handle  belongs  to  Bhima  with  which,  the 
son  of  Pi^itha,  the  slayer  of  enemies,  con- 
quered the  entire  eastern  region. 

10.  The  otiier  most  excellent  and  beauti- 
ful bow,  variegated  with  insects,  belongs  to 
the  king  Yudhisthira. 

IX.  The  other,  in  which  golden  suns  of 
brilliant  effulgence  shed  lustre  all  around, 
belongs  to  Nakula. 

12.  The  bow,  embellished  with  golden 
inaages  of  insects  and  set  also  With  jems  and 
stones,  belongs  to  that  son  of  M^ari  who  is 
c^ed  Sahadcva« 

t3«  't*he  thoilsand  wiilged  shafts,  sharp 
as  ra^rs  and  dreadful  like  the  venom  of 
stiakes,  belong  to  Arjunaj  O  son  of  Virata. 

14.  These  swift  arrowsi  of  the  hero 
buf ning  in  energy  in  battle  when  discharg- 
ed  against  the  etiemiesj  become  ineahausti* 
ble. 

15*  Thes6  shai^,  long  arid  heavy  arrows^ 
^esemb]ihg  the  crescent  of  the  moon  in  shape 
and  capable  of  destroying  the  enemies^  be- 
long to  Bhima^ 

16.  The  q\xivet,  havlrfg  the  Ave  Images 
of  tigers  ftul  of  yellow,  gold  winged  shafts 
il^etted  on  stone,  belongs  to  Nakuta. 

17.  This  (Juiver  belongs  to  the  intelligent 
son  of  Madri  with  which  he  had  comjuered 
the  entire  western  region. 

id.  Th^se  afroWs,  Itistrous  like  thcf  sun« 
painted  all  over  with  various  colours  and 
capable  of  destroying  enemies  by  thousands, 
bdong  to  Sahadeva^ 

19.  These  great  arrows,  sharpened,  yel- 
low, heavy,  long,  goid  feathered  and  consist* 
in^  of  thiee  knots,  belong  to  the  king  (Vu- 
dhisthira). 

^.  This  long  sword,  with  the  emblem 
of  a  bee  on  its  Mck  and  6harp  as  the  sting 
of  a  bee,  firm  and  capable  of  bearing  hea^ 
weight  in  batde,  bekmgs  to  Arjuto. 

^  ^i.    This  celestial  huge  sword,    cased  in 
ti^^rakin,  capable  of  bearing  heavy  weight 


and   dreadful   to  the   enemies,  belongs  to 
Bhimasena. 

22.  This  most  excellent  dword,  of  a  sharpl 
blade,  golden  hilt  and  cased  in  a  painted 
sheath,  belongs  to  the  intelligent  Dharma- 
raja  of  the  Kuru  race. 

23.  This  strong  sword,  Capable  of  bear* 
ing  heavy  Weight  intended  for  various  forms 
of  fight  and  cased  in  a  sheath  of  goat-skin 
belongs  to  Nakula. 

24.  This  hugCi  strong  and  dreadful 
sword,  capable  of  bearing  heavy  weight  and 
put  in  a  sheath  of  cowskin^  belongs  to 
Sahadeva. 

Thus  ends  ihe  forty  third  Chapter ^  the 
description  of  weapons  in  Goharana  of 
Virata  Parva  t 


i^t^mmt^^A 


CHAPTER    XLIV, 
(GOHARANA  PARV Ay-Continue J ^ 

tJttaxB,  daid :— ' 

1.  Truly  these  golden  Weapons,  beton^ing^ 
to  the  light  handed  and  noble  sons  of  Pntha^ 
are  gfeatly  beautiful. 

2.  But  where  are  that  Arjuna,  the  sod 
of  Pritha,  Yudhisthira  of  the  Kuru  race, 
Nakula,  Sahadeva  arid  Bhimasena  the  son 
of  Pandu? 

3.  We  never  heai"  oi  all  those  noble- 
(heroes),  capable  of  destroying  all  enemies^ 
who  lost  their  kingdom  at  dice« 

4.  Where  is  Draupadi,  the  t>rtncess  of 
Panchala,  known  as  a  jewel  of  a  fcmahf 
who  followed  them  to  woods  after  their  de^* 
feat  at  dice^ 

Aijaiia  teid :— ' 

$.  I  am  Arjaria,  the  son  of  Pritha,  your 
father's  courtier  is  Yudhisthirsl  and  the 
clever  cook  cff  yoiir  father,  Batlava,  i^ 
Bhima^na. 

6.  Nakula  is  in  charge  of  steeds  and 
Sahadeva  is  in  cowpen  and  know  Sairindhrl 
as  Draupadi  for  whom  Ktchakas  wen^ 
^latrt. 

tfttarattidf— 

7.  I  shall  place  confidence  in  yoiir  wor<^ 
if  you  can  mention  the  teri  names  of  PaHhi 
of  which  I  had  heard  before. 

Aijniia  daid  :— 

8.  1  shall  tell  you  my  teii  names ;  heaf 
(hem,  O  son  of  Virilta,  which  yoCi  heard 
Dciore. 


50 


MAKABM^ARATA. 


'  o.  tt^r  aft  twih  coricenlratea  mindJand 
nltention— Arjuna.  Phalguni,  Jfehnu.  Kirili 
Swcuvahana.  Yibhatsu,  Yijaya,  Knslina, 
Sabyasachi,  Dhananjaya. 

TTttara  said  :— 

lOi  Why  is  your  name  Vijaya?Why 
Swetavahana  ?  Why  is  your  name  Kinti 
and  why  Sabyasachi  ? 

11.  Tell  me  all  truly  why  your  iiain» 
^rc  Arjuna^  Phalguni,  Jishnu,  Kriihna, 
VibUatsu  and  Dhananjaya, 

12.  I  have  beard  of  the  origin  of  the 
names  of  the  hero ;  if  you  can  tett  tJtem  all 
1  shall  confide  in  your  words. 

Aijuna  said  i— 

13.  Having  conquered  all  countries,  and 
collected  their  wealth  I  lived  in  the  midst  of 
riches  and  so  they    calT    me  Dhananjaya. 

14.  When  I  go  out  to  frpht  with  invin- 
cible king^  I  nteVfer  return  without  defeating 
them  :  hence  they  call  me  Vijaya. 

15.  When  I  frghlf  in  the  battle  field  the 
steeds  that  are  yoked  to  my  car  are  wlvite 
and  golden  hued  and  hence  they  call  nte 
Swetavahana. 

16.  I  was  born  on  tbe  Hrmavat  when  the 
constellation  Uttara  Phafgmra  was  on  the 
ascendant  and  lietfcc  they  call  fwe  Pftalgoni. 

17.  A  diadem,  brilliant  fike  the  sun,  was 
formerly  placed  on  my  head  by  Indra 
during  my  fight  with  the  Danavasand  hence 
they  c^l  nie  KnritL 

18.  1  have  never  cotnmftted  a  hateful 
work  in  the  frcfd  of  battle  and  hence  1  am 
known  as  Vibhatsti  awMWiglst  men  and  ce- 
lestials. 

19.  Both  of  my  hands  arc  capable  of 
drawing  Gandiva:  hence  they  know  me 
as  Savyasachi  amongst  men  and  celestials. 

2Q.  My  complexion  is  rare  on  earth  with 
four  boundaries  and  I  perform  pure,  deeds 
and  hence  they  call  me  Arjuna. 

21.  I  am  unapproachable,  irrepressible, 
dreadful  and  the  chastiser  of  Paka  ;  hence 
I  am  known  as  Jishnu  amdngst  men  and 
celestials. 

22.  Krishna,  my  tenth  name,  was  given 
to  me  by  my  father  out  of  affection  for  a 
black  boy  of  great  purity.     : 

Vaiahampay  awt  said  :— 

23.  Then  approachitig  Partha  the  son  bf 
Virata  said  :— "I  am  Bhumcniaya  by  name 
as  vfcW  as  Uttara. 

•  24.    Byirood  Uick  I   hAve  seen  yoi»»  O 
Partha.     Welcome,  O  Dhananjaya,  O  yoa 


with  red  ey^s  And  mlghtrf  arme  reseMtbKng 
the  trtml^  of  elephants. 

25  You  should  pardon  me  for  what  I 
said  out  of  ignorance.  You  perfomaed  before 
many  wonderful  and  difficult  feats :  hence 
my  fears  have  been  removed  and  I  bear  a 
great  love  for  yoa." 

Thus  erhis  the  foriy-fourth  chapter  fht 
recognition  of  Arjuna  in  Goharana  ^ 
Virata  Parva, 


C  H  A  PTER    XLV. 

(GOHARANA  PARVA)— 
Continued, 

Uttara  said  :— 

t.  O  hero,,  nouming  this  beantlfot  car 
with  me  as  the  charioteer,  whic^  divYsion 
would  you  enter  into?  Connnaiided  by  yon  I 
shall  take  you  there* 

Anrjna  said  :— 

2.  I  am  pleased  with  you«  O  best  of  men. 
you  have  no  fear.  I  shall  disperse  all  your 
enemies  in  battle,  O  you  conversant  with 
afl  forms  of  warfare. 

3.  Be  at  ease,  O  you  mighty  armed 
hero,  behofd  me  fighting  with  your  enemies 
in  battle,  making  a  dreadful  feat. 

4.  Tie  Quickly  all  these  quivers  to  niy 
chariotand  take  a  sword  of  polished  bU(^ 
embellished  with  gold, 

Vaishampayana  said  :— 

5.  Hearing  those  words  ol  Arjuna.  Ut- 
tara became  active.  He  cfuickly  got  down 
from  the  tree  with  Arjuna's  weapoiu 

AijiQMsaid'^ 

6.  \  will  frght  with  the  Kunis  aiui  brir^ 
back  your  anirtrals.  Gtiarded  by  me  the  top 
df  thB  car  shall  be  like  a  citadel  ta  yoa ; 
these  my  arms  shall  be  like  ramparts  afid 
gates. 

7.  This  treble  pole  and  thl$  ray  qdvet 
will  be  like  defensive  works  r  here  arc  mv 
many  flags;  the  twang  of  my  bow,  when! 
am  in  anger,  will  be  like  the  sound  of  Dun- 
dhttbi. 

».  Such  a  dty  of  yoors,  protected  by  Mie^ 
will  be  oa  the  car  driven  bv  in€  ;  faoldiRf 
the  bow.  oi  Gandiva  it  wiH  be  iMcftpai* 
of  being  vanquished  by  the  hostile  arqiy. 
So,  O  sbn  of  Virata,  let  your  fear  be  ifo- 
pdle<f. 


VMRATA   PARVA. 


!i 


9.  I  do  not  fear  ftH  these  --I  know  your 
9teadioes5  m  baUle  like  that  of  Ke9hava  or 
Ladra  hJDf^self. 

40*  Thinlring  of  this  I  am  continually 
bewildered.  FooKsh  as  I  am  I  cannot  get 
a  dafiniie  conclusion  • 

t'l.  By  what  adverse  circumstances  may 
such  a  handsome  person,  gifted  with  all  aus- 
picious marks«  become  deprived  of  man 
oood? 

It.  Methinks  you  are  a  Mahadeva,  or 
Indra,  or  the  king  of  the  Gandliarvas  living 
in  tlie  guis^  of  a  eunuch. 

iLijnna  said  :^ 

13.  To  tell  you  the  truth  I  am  observing 
this  vow  for  one  yiear  in  satisfaction  of  ttie 
command  of  my  elder  brother^ 

14.  O  mighty-armed  hero,  I  am  not  in 
reality  a  eunuch  ;  j[but  i  of>serve  this  vow) 
for  acquiring  religious  merit  and  the  satis- 
faction of  another's  will.  Know«  O  prince, 
that  I  have  completed  my  vow. 

Uttara  said :— 

15.  Vou  have  done  me  a  great  favour 
today  for  I  now  see  that  my  suspicion  was 
not  altogether  unfounded.  Persons  like  you, 
O  foremost  of  men,  cannot  be  eunuchs. 

16.  I  have  now  ^ot  one  to  help  me  in 
k^aule  ;  1  can  6ght  with  the  immortals.  My 
fears  have  been  dispelled.  Tell  me  what  I 
shall  do. 

17.  I  have  been  trained  in  horsemanship 
by  a  good  teacher.  O  foremost  of  men  ;  I 
shall  govern  your  horses  that  arc  capable  of 
breaking  the  ranks  of  enemy's  cars. 

18.  Know  me,  O  best  of  men,  as  clever 
a  chark>teer  as  Daaika  of  Vasudeva  or 
Mauli  of  Sakra. 

19.  The  horse,  that  is  yoked  to  the  right 
pole  (of  your  car)  and  whose  hoofs,  as  they 
are  placed  on  the  ground  are  hardly  visi- 
ble when  running,  is  like  Sugriva  of 
Krishna. 

20.  The  other  beautiful  steed,  the  best  of 
Its  race,  that  is  yoked  to  the  left  pole,  is,  I 
tbink^  equal  in  speed  to  Meghapushpa. 

21.  The  beautiful  horse,  clad  in  golden 
mail,  that  draws  the  car  by  the  rear  pole,  is 
equal  to  Sauvirja  in  speed  but  superior  in 
suength. 

22.  This  fourth,  yoked  to  the  rear  pole 
on  the  right,  is  considered  superior  to  Vala- 
hAka  in  both  speed  and  strength. 

23.  This  car  b  capable  of  carrying  a 
l^owman  like  you  in  battle  and  you  are  abo 

1 


I  worthy  of  fighting  on  this  c^r.    This  is  my 
conviction. 

Vaishampayana  said  .— 

24.  Then  taking  off  from  his  arms  the 
bracelets,  the  powerful  (Arjuna)  put  on  his 
hands  a  pair  of  beautiful  gloves  embroider- 
ed with  gold. 

25—26.  He  then  tied  his  black  and  cur- 
ling locks  with  a  piece  of  white  cloth.  Then 
seated  oa  that  ekcellent  car  with  his  face 
turned  towards  the  east  the  mighty-armed 
hero,  puiiifying  his  body  and  coi^rolling 
his  mind,  thought  of  all  his  weapons.    Then 

r  i  .  T^P®"^^**^'^**'^  prince,  the  son 
of  Pritha, 

27—28-  "We  are  l^ere,  Q  illustrious  one. 
we  are  your  servants,  O  son  of  Pandu." 
Then  salutincr  and  taking  them  with  his 
hands  he  said  *'Do  you  all  live  in  my  me- 
mory." Then  taking  all  those  weapons  he 
became  of  delighted  countenance. 

29--30.  Quickly  stringing  his  bow  Gan- 
diva  he  twanged  it.  Then  from  the  twang 
fl*  the  bow  was  produced  a  great  sound  like 
that  of  a  mountain  dashed  by  another 
mighty  one.  Dreadful  was  the  sound  that 
filled  the  earth  and  impetuous  was  the  wind 
that  t>Aew  on  ^11  sides. 

31.  Big  fire-brands  fell  down,  quarters 
were  «K>t  dear,  birds  began  to  move  about 
in  the  skies  and  the  trees  began  to  tremble.  | 

32.  From  that  sound  great  as  it  was  like 
that  of  thunder,  the  Kurus  came  to  know 
that  Arjuna  drew,  with  his  hands,  the  suing 
of  the  best  of  his  bows  from  the  car, 

Uttara  said  :— 

33.  You  are  alone,  O  best  of  Pandavas, 
and  those  powerful  car-warriors  are  many. 
How  will  you  vanquish  in  battle  those  who 
have  mastered  all  arts  of  lighting  ? 

34.  You  have  none  to  help  you,  O  son 
of  Kunti,  bat  Kurus  have  many  to  help 
them.  Therefore,  O  mightyoarmed  hero,  I 
wait  before  you  afraid. 

35—40.  Th^n  sn^iling  Partha  said  to 
him— "What  friendly  follower  1  had,  O 
hero,  while  fighting  with  the  powerful  dan- 
dharvas  on  the  occasion  of  Ghosha-Yatra  ? 
Who  was  my  friend  while  fighting  at  a  ter- 
rible battle  at  Khandava  with  so  many  ce- 
lestials and  Danavas  ?  Who  was  my  friend, 
wliefi  I  fought  lor  the  celestials  with  the 
powerful  NivMtakavachas  and  the  Pottlamasf 
And  w^  was  my  friend  when  1  fought  with 
the  numberless  kings  at  the  Swayanwara  of 
the  princess  of  Panchala  ?  Learning  the 
art  of  fiehting  from  the  preceptor  Dropa, 
Sakra,  Vai^ravana,  Y;^ma,  Varuna,  Agni. 
Kripa,    KrisboA  cf  Madhu'^  rag^  and  ibt 


54 


makabharata. 


24.  Make  such  arrangements  that  our 
antiy  may  not  break  up.  Every  thing  has 
been  confused  for  Drona's  having  heard 
of  his  horses'  neighs. 

25.  Make  such  arrangements  that  these 
soldiers,  coming  to  a  distant  country  in  the 
summer,  and  in  the  midst  of  this  huge 
feresti  may  not  be  routed  and  vanquished 
b^the  enemy. 

36.  The  Pandavas  are  always  the 
favourites  of  the  preceptor.  He  betrays 
by  has  words  that  he  is  for  others. 

27.  Hearing  only  the  neighs  of  Horses 
vA\o  would  ever  praise  a  man  ?  Whether 
walking  or  standing  the  horses  neigh. 

'  2S.  The  winds  always  blow  and  Indra 
sflways  showers  rain  and  the  roar  of  the 
clouds  may  be  heard  many  times. 

20  What  has  Partha  to  do  with  these 
and  why  should  he  bp  praised?  It  is  so 
ei]ther  for  tlie  desire  of  doing  good  to  him 
or  ior  hatredand  anger  towards  us. 

30.  Preceptors  are  wise,  virtuous  and 
very  kind  to  all  creatures  but  they  should 
liot  beconisulted  in  hours  of  danger., 

31.  It  is  in  beautiful  places,  assemblies 
and  gardens  where  beautiful  speeches  are 
to  be  made  that  the  learned  men  seem  to  be 
in  their  proper  places. 

83.  The  learned  shine  in  the  concourse 
of  men,  where  they  perform  many  wonder- 
ful thines  and  there  where  sacrificial  vessels 
and  their  uses  are  necessary. 

33 — ^35*  ^"  *^®  knowledge  of  learning 
th^  weak  points  of  others,  in  studying  the 
ch^^ctersof  inen,  in  the  science  of  horses, 
elephants  and  cars,  in  treating  the  diseases 
of  asses,  camels,  goats,  sheep  and  kine, 
ID  making  plans  of  buildings  an^  gates,  in 
pointing  out  the  defects  of  food  and  drink 
the  learned  are  truly  in  their  elements. 

35.  Leaving  behind  the  learned  who 
spjeak  highly  of  thje  herpisni  of  the  enemy, 
do  yo^  ^  arrange  thai  the  enGmy  may  be 
killed. 

36.  Keeping  the  kine  secure  arrange 
the  array  in  battle  array.  Keep  guards  in 
pngper  places  so  tliat  we  may  fight  with  the 
enemy. 

Thus  fttds  the  forty  seventh  chapter,  the 
words  of  Duryodhana,  ti^  Qohataua  of  the 
Virata  Parva. 


CHAPTER  XL  VIM. 
<GOHARANA  PARVA)^ro«iiifjie^. 

£ama  said:— 

1.  I  see  all  of  you  k>oking  as  if  terrified 
and  panic-stricken,  not  resolute  and  reluc- 
tant to  fight. 

2.  If  he  be  the  king  of  Matsyas  or  Vi- 
bhatsu  that  has  come  I  shall  resist  him  as 
the  banks  resist  the  waving  sea. 

3.  These  straight  and  shooting  shafts,  like 
gliding  snakes  that  are  discharged  from 
my  bow,  never  miss  their  aim. 

4.  Discharged  by  my  light  hand  these 
shafts,  having  highly  sharpened  points  and 
feathered  .in  gold,  shall  cover  Partha  like 
locusts  covering  a  tree. 

5.  Struck  firm  by  (he^e  winged  shafts 
the  bow  string  will  cause  these  my  gloves  |o 
produce  a  sound  that  will  be  heard  to 
resemble  that  of  a  couple  of  kettle-drums. 

6.  Vibhatsu  was  engaged  in  rerigiQus 
meditation  for  the  last  thirteen  years  and 
so  he  will  strike  me  mildly  in  the    conflict. 

7.  Like  a  Brahmana,  gifted  with  j^ood 
qualities  the  son  of  Kunti  has  become  the 
proper  person  to  receive  quietly  thousands  of 
arrow  snot  by  me. 

8.  This  powerful  bowman  is  known  all 
over  the  three  worlds  and  I  am  by  np 
means  inferior  to  Arjuna,  that  best  of  men. 

9.  Golden  arrows  having  the  wings  of 
vultures  being  dischai:gcd  on  all  side?;  let 
the  sky  today  appear  as  filled  wiih  fire 
flies. 

10.  Killing  Arjuna  in  battle  I  shall 
satisfy,  to  day,  the  d^bt  which  it  is  hard  to 
repay,  I   made  formerly  to  Duryodhana. 

11.  Who  is  there  even  amongst  tlie 
Cities tials  ax)d  Asura^  who  is  capable  of  with* 
standing  Uie  straight  arrows  dischar^iut 
from  my  bow?  Let  my  shpoUng  arraiiiSt 
winged  and  depressed  at  the  middle,  present 
the  view  of  the  fire  flics  passing  Uir<n:^h 
the  sky. 

12.  Ll)(e  a  person  assailing  an  elephant 
with  fire-branqs  I  shall  grind  Partha,  hard 
as  Indra 's  thunderbolt  and  equally  eaer« 
getic  like  Ma^cndra. 

13.  From  my, car  I  s^all  get  hold  of  the 
unresisting  Partha,  a  heroic  car-warrior 
and  the  foremost  of  the  holders  of  weapons 
like  Garuda  catching  snakes. 

14— ^5^  Irrepressible  lijce  fire,  excited 
by  the  fuel  qf  swords,  darts  ^d  arrow's,  that 
burning  Pandava  fire  that  consumes  all 
enemies,  I  shall  put  out  myself  who  ain  like 
a  huge  doud  conUnuafly  pouring  shpwcrs 


VIRATA  PARVTL 


55 


of  arrows — (he  number  ol  cars  forming  Its 
thunder,  and  the  speed  of  my  horses  being 
the  wind  going    before. 

16.  Shot  from  my  bow  the  arrows,  re- 
scmblmg  venomous  snakes,  will  pierce 
Partha  lihe  serpents  going  throi^h  ant  hitts. 

17.  Struck  by  gokl-feathered,  strong, 
straight  and  powerful  arrows,  behold  the 
son  of  Kuntr  adorned  like  a  hill  covered 
with  Kamikara  flowers. 

18.  Having  obtained  from  that  foremos^ 
of  ascetics,  the  son  of  Jamadagni,  nty 
weapons,  I  would,  depending  upon  their 
strength,  fight  even  with  the  celestials. 

19.  Struck  with  javefin,  the  monkey 
placetf  on  his  batmer,  sfiarll  fall  down  00  the 
earth,  uttering  dreadfuf  cries. 

20.  The  sky  will  be  filled  with  the  cries 
of  the  animats  placed  on  the  enemy's  flagstaff 
and  assailed  oy  nrc  Ihey  witf  ^  away  in 
ail  directions. 

2K  I  shall  erradicate  to-day  the  dart 
from  Duryodhana's  heart  e?aistir>g  for  a  long 
time  by  disKxlging  VtWiatsu  from  his  car. 

22.  The  Kauravas  wiH  see  to-day  Partha 
with  his  car  broken,  steeds  killed,  the  brave- 
ry gone  and"  himself  sighing  like  a    serpent. 

23.  Let  the  Kauravas  at  tlwir  own  will 
go  away  with  the  precious  kine  ;  if  they  wish 
Tet  chenr  remain  on  IHe  chariot  and  behfold 
the  encmmter. 

7%' us  ends  the  forty  etgfith  chapter",  the 
vtords  of  Kama  in  Goharana  of  the  Virata 
Parva. 


CHAPTER  XLIX. 
(GOHARAIiA  ?AKWJk)-'CotiHuued. 

Eripawiii/— 

I.  O  son  of  Radffft,  yonr  crocked  mind 
is  always  for  the  war*  You  do  not  understand 
th»  limt  and  nature  of  tbiogs  as  weH  as  their 


2.  There  are  many  contrivances  men* 
tfened  in  the  script «r«9«  Of  Ihem  peraons 
acquainted  with  the  post  history  haTe  naeff- 
tioned  battlis  as  the  wnoa^  siofuL 

3.  It  is  only  when  undertaken  in  (proper) 
lime  and  place  that  a  battle  produces 
success.  This  is  not  a  favourable  time  and 
you  will  get  no  good  fruit. 

4.  Prowess*  whqn  manifested  in  proper 
Tiourand  place,  leads  to  wdl'bejng.  It  is  by 
fcrvourabie  signs  that  the  adrisability  of  an 
action  is  determined  upon. 


5.  Learned  menn^ver  aict  depending,  isp- 
on  the  words  ol  a  car  maker.  Taking  ail 
this  into  consideration  it  is  not  proper  for  us 
to  arter  into  an  encounter  with  Partha. 

6.  Alone  did  he  save  the  Kurus  (from 
the  Gandharvas).  and  alone  did  he  gratify 
fire.  And  alone  did"  he  for  fiYt  years  lead 
the  life  of  a  Brahmacharin. 

7.  Taking  Suhhadra  on  his  car  alone 
did  he  challenge  Krishna  to  a  duel.  And 
alone  did  he  fight  with  Rudra  who  came 
before  him  in  the  disguise  of  a  hunter. 

8.  It  was  in  this  forest  that  he  rescued 
Draupadi  when  she  was  being  carried  away 
(by  Jayadhratha).  Lt  is  alone  he  that  for  five 
years  studied  the  science  of  arms  under 
Indra. 

9 — 12.  Defeating'  afone  aU  the  enemies 
he  has  spread  the  gk>ry  of  the  ICiirus.  Alone 
did  that  cliastisef  of  foes  defeat  in  battle 
Chitrasena,  the  king  of  the  Gandharvas  and 
in  a  moment  his  invincible  army  also.  He 
defeated  alone  in  battle  the  dreadful 
Nivata  Kavachas  and  Kalakhanchas  who 
were  both  incapable  of  being  sfain  even  by 
the  celestials.  What  however,  O  I4arna, 
have  you  accomplished  sinsie^hvndfed  Hke 
any  one  of  the  sons  of  Pandu  each  otf 
whom  had  vanquished  many  kings  7  Even 
Indra  is  unable  to  face  Partha  in  bottlr. 

15—16.  He  who  wishes  ta  figdt  mih 
Arjuna  should  take  some  mtexHcine^  Vou 
desire  ta  take  oat  the  fangs  of  aa  aiigr>^ 
venomous  snake  by  sfiretcbiligr  crat  your 
r^ht  hand  and  extending  your  foreWinger. 
Or  going  alone  in  the  forest  you  wish  ta 
ride  an  infuriated  elephant  and  ga  to  a 
town  without  a  book  in  hand.  Or  Fubbe4 
over  with  clarified  buUer  and  dad  in  siUcen 
raiment  you  wish  te  go  through  a  burning 
fire  blazing  with  fat^  talk)w  and  ciariified 
butter. 

ij-p-aow  Wha,  binding  himself  han^ 
and  foot  and  tying  a  huge  atone  to  his  neck, 
would  wish  U>&wm  across  the  ocean  witli 
his  bare  arms  ?  What  manliness  is  there  ? 
O  Kama,  a  fool  is  he,  who,  without  strength 
and  skill  in  arms,  desires  to  f>ght  with 
Partha  who  is  so  powerful  and  skOted  in 
weapons  ?  Oppressed  by  us  and  freed  from 
thirteen  years'  exile,  will*  be  not  destroy  us 
Hke  a  lion,  liberated  from  the  nodae  I 
Having  unfeiMwingly  come  to  a  place  where 
Partha  lay  hidden  like  fire  we  foave  been 
esfrposed  to  a  grqat  danger »  Although 
dreadful  in  battle  we  should,  fight  against 
him. 

»i-r*a3?  Let  our  army,  dad  in  coats  of 
mail,  stand  her^  in  battle  array  reaqy  bo 
strike.  Let  Drona,  puryodhana,  Bhisma« 
yourself,     Drona's    son     and  ourselves  all 


56 


mahabharata. 


fight  with  Partha.  Do  not.  O  Kama,  act 
rashly.  If  we  six  are  united  and  set  forth 
our  cnen^y  we  may  fight  with  or  stand  be» 
fore  Partha,  fierce  like  the  weilder  of 
thunderbolt.  With  our  soldiers  in  battle 
array,  we,  g^reat  bownten  as  we  are,  will 
fight  carefully  with  Arjuna  as  the  Danavas 
fought  with  Vasava. 

Thus  ends  the  /orty ninth  chapter,  the 
Watds  of  Kfipa  in  Qoharatia  of  the  Virata 
Patva^ 


CHAPTER    L. 
(60HARANA    VP^KVh),--Continued, 

▲shwathama  said  :— 

I.  The  kine  have  not  yet  b^en  acquired. 
Nor  have  they  gone  over  the  boundary. 
Nor  have  they  gone  to  Hastinapur.  Why 
do  you,  O  Kama,  boast  T 

9.  Even  having  won  man}^  a  bdttle, 
Amassed  a  vast  fortune,  vanquished  their 
enemies,  armieS)  trulv  heroic  men  do  riot 
utter  a  single  Word  of  their  prowess. 

3.  Fire  bums  silently  and  silently  does 
the  sun  shine.  And  (he  earth  does  bear 
creatures  mobile  and  immobile  without  a 
•ingle  word. 

4.  The  actions  of  the  four  orders  have 
beefei  ordained  by  the  Self  Sprung  (Bhrama) 
so  that  they  may  acquire  wealth  without 
committing  a  sinful  act. 

5*  Having  studied  the  Vedas,  the  Brah- 
manas  should  perform  sacrifices  aifld  offici'- 
ate  as  priests.  Resorting  to  their  vows 
the  Kshatryas  should  perform  sacrifices 
and  never  officiate  as  priests. 

6.  Having  amassed  wealth  the  Vaishyas 
should  perform  the  Vedic  rites  there  with. 
A  sudra  should  always  attend  to  and  serve 
Che  other  three  orders,  having  recourse  to 
flattery  as  the  means  of  livelihood  and  be* 
having  (cringingly)  like  the  cane. 

J.  Duly  following  the  scriptures  ihey  ob- 
tained this  entire  earth  and  those  gre.it 
men  always  act  respectfully  to  their  eiders 
even  If  the  latter  prove  adverse  to  them. 

8.  What  Khastrya  on  this  earth  express«> 
es  }oy  for  having  acquired  a  kingdom  by 
gambling  like  this  wicked  and  shameless 
son  of  Dluitarashtra  7 

9.  Having  acquired  riches  hi  tliis  way 
by  deceit  and  fraud  like  a  seller  of  meat 
what  wise  man  would  tx>ast  of  it  7 

10,  In  what  single  combat  did  you  eVer 
defeat  Dhananjaya,  Nakula  or  Sahadeva 
although  you  have  robbed  them  of  thetr 
riches? 


II.  Has  Yudhbthjra,  or  Bhima  the  fore- 
most  of  the  strong,  been  defeated  by  you  7 
In  what  battle  was  Indraprastha  conquered 
by  you  7 

II.  By  what  battle  did  you  win  Krishna* 
that,  O  you  of  wicked  deeds,  you  did 
drag  her  to  the  assembly  when  she  was 
m  her  course  and  had  one  doth  on  ? 

13.  You  have  cut  the  great  root  of  the 
Sala  tree.  Actuated  by  greed  when  you 
made  them  work  as  slaves  what  did  Vidura 
say  7 

14.  Men  and  others,  even  insects  atid 
ants  show  forgiveness  as  much  as  lies 
in  their  power. 

15.  The  Pandava  'can  never  forgive 
your  distressing  Draupadi.  Dhanjaya  is 
born  for  the  destruction  of  Dhritarashtra*s 
sons. 

16.  Appearing  as  a  learned  man  yen 
are  making  speeches,  but  will  not  Vibhatso, 
the  slayer  of  enemies,  exterminate  us  alt.  ? 

17.  Dhananjaya,  the  son  of  Kuntv 
never  from  fear,  withdraws  himself  from 
fighting  even  if  it  be  with  the  Gandharvas, 
Asuras  or  Rakshasas. 


18.  On    whom     he     will    fall 
in  battle  he  will  over- throw  him  like  a 
by  the  velocity  of  Garuda. 

19.  Who  will  not  praise  Partha,  who  is 
superior  to  yourself  m  prowess,  e<}ual  to 
the  king  of  the  gods  in  l>owm;inship  aad 
equal  to  Vasiideva  himself  in  battle? 

20.  What  man  is  equal  to  Arjuna  who 
counteracts  the  celestial  weapons  With 
celestial  and  human  weapons  with   human  7 

31.  Persons  coversant  with  rirtiie  say 
that  a  disciple  is  not  different  from  a  son. 
It  is  for  this  reason  Arjuna  b  favourite 
with  Drona. 

a.  Do  you  fight  with  the  Pandavas  ta 
the  same  way  by  which  you  defeated  theni  at 
dice,  by  wkich  you  conquered  Indraprastlia 
and  dragged  Krbhna  to  the  assemtHy  hall. 

93.  Let  your  unde  the  deoetptfo! 
gambler  Shakuni,  the  prmce  (A  Gandhani« 
fully  versed  in  the  duties  of  the  Kshatryas, 
fight  now. 

34.  The  Gandiva  (bow)  does  not  cast 
dice  such  as,  the  Krita  or  Z7w^ra  bu| 
it  discharges  burning  and  sharpened  arrow9» 

25.  The  dreadful  arrows,  shot  from 
Gandiva  of  great  might  ilnd  win^^ed  like 
vultures,  can  rertd  even  thej  monotains^ 

26.  The  regent  of  Pead,  the  god  dL  air 
and  the  horse -faced  god  of  fire,  leave  some 
thing  behind  but  Dhananjaya.  worked  up 
with  anger,  never  does  so. 


VIRATA   PARVA. 


57 


57.  As  backed  by  your  uncle  you  played 
at  dice  in  the  assembly  hall  so  do  you  now 
fight  well -protected  by  Suvala's  son  ? 

28.  Let  any  one  else,  if  he  likes,  fight, 
I  shall  not  fight  with  Dhananjaya.  We  shall 
light  with  the  king  of  Matsyas  if  he  comes 
following  the  track  of  kine. 

Thus  ends  the  fiftieth  chapter,  the  'words 
of  Ashvfathama  tn  Goharana  of  the  Virata 
Parva* 


CHAPTER     LI. 
(GOHARANA  ^KRW \)-^Continued. 

misma  said  :— 

1.  Drona's  son  observes  well.  Kripa 
observes  well.  Only  for  the  observance  of 
Kshatrya  duties  Kama  wishes  to  fight. 

2.  No  wise  man  can  find  fault  with  the 
preceptor.  In  my  view  we  must  fight  con- 
sidering time  and  place. 

3.  Why  should  not  a  wise  man  be  be- 
wildered who  has  five  adversaries  effulgent 
as  the  suns,  who  are  experts  in  smiting  and 
have  just  come  out  from  adversity  7 

4.  Even  persons,  conversant  with  mora- 
lity, are  bewildered  in  their  own  interests. 
It  IS  for  this  I  tell  vou,  O  king,  whether  my 
words  be  acceptable  to  you  or  not. 

5.  What  Kama  said  to  yoa  was  for 
inciting  our  energy*  The  preceptor's  son 
should  forgive  us  for  a  very  important 
business  is  present. 

9.  When  the  son  of  Kunti  has^come  it 
is  not  the  time  for  dissension.  Yourself  and 
the  preceptor  and  Kripa  shouUl  forgive 
everything. 

7 — 8.  The  mastery  of  weapons  is  iir 
you  as  the  rays  are  in  the  sun.  As 
Lakshmi  is  never  separated  from  the  moon, 
so  the  Vedas  and  the  Brahma  weapons  are 
always  established  in  you.  It  is  seen  that 
the  four  Vedas  exist  in  one  place  and  all  the 
attributes  of  a  Kshatriya  exist  in  another 
place. 

9.  We  have  never  heard  of  these  two 
living  together  in  any  man  than  in  the  pre- 
ceptor of  the  BharaU's  race  and  his  son. 
Tab  is  my  conviction. 

10.  Th6  (mastery)  of  Bralupa  weapons 
and  (the  knowledge  of)  the  Vedas  combined 
are  not  seen  in  any  other  person  than  that 
best  of  men,  the  preceptor  ol  Bharatas. 

11.  In  Vedanias,  in  Puranas  and  in 
Itihasas,  who,  O  {king,  except  .  Jamadagni, 
is  superior  to  Orona  7 

8 


12.  The  preceptor's  son  should  forgive 
us.  This  is  not  the  time  for  disunion.  Let 
us  all  united  fight  with  the  son  of  the 
chastiser  of  Pak^  (Arjuna)  ivho  has  come 
here. 

13.  Of  all  the  dangers  to  an  arm^r  des- 
cribed by  the  intelligent  the  worst  is  the 
disunion  amongst  the  leaders. 

The  wm  of  Drona  said:— 

14.  O  foremost  of  men,  the  words  that 
you  have  spoken  to  us  are  all  just.  The 
preceptor,  filled  with  anger,  has  dilated  upon 
his  (Arjuna's)  accomplishments. 

15.^  The  accomplishments  even  of  the 
enemies  should  be  mentioned  and  the  defect 
of  a  preceptor  should  be  pointed  out.  There- 
fore, one  should,  to  the  best  of  his  power, 
describe  the  merit  of  his  son  or  disciple. 

Dnryodliaiia  said:— 

16.  May  the  preceptor'  forgive  us  and 
establish  peace.  If  the  preceptor  is  not 
alienated  every  thing  woula  be  done. 

Vaishampayana  said  :— 

17.  Thereupon,  O  Bharata,  alone  with 
Kama,  Bhisma  and  the  high-souled  Kripa 
Duryodhana  made  Drona  to  foigive  them. 

Drona  said  :^ 

18 — 19.  I  have  already  been  pleased  by 
the  words,  which  Bhisma,  the  son  oiF 
Shan  tan  u  at  first  gave  vent  to.  Such  a 
procedure  should  now  be  resorted  to  that 
the  son  of  Pritha  may  not  approach  Duryo« 
dhana  in  the  encounter  and  the  latter  may 
not  pass  into  the  hands  of  the  enemies, 

20.  Either  through  bravery  or  through 
foolishness.  Let  such  a  procedure  be  adop- 
ted. Arjuna  shall  not  bring  himself  into 
our  view  before  the  expiration  of  the  period 
of  exile. 

31 — 22.  By  (merely)  recovering  the  kinc 
he  will  not  forgive  us.  Let  therefore  such  a 
procedure  be  adopted  that  he  can,  by  no 
means,  vanquish  the  sons  of  Dhritarastra 
and  defeat  our  army.  Similarly  did 
Duryodhana  speak  before.  Remembering 
all  this,  O  Bhishma,  tell  us  what  you  think 
proper. 

Thus  ends  the  fifty 'first  chapter,  the 
words  of  Drona  %n  Goharana  of  Virata 
Parva. 


58 


MAHA^HARAT/^. 


CHAPTER    LI  I. 
(GOHARANA  PARVAy-Contd. 

Bhisma  said:— 

1—2.  The  wheel  of  time  revolves  with 
various  divisions  such  as  Kalas,  Kashthas, 
Afuharttast  days,  fortnights  months,  stars, 
planets,  seasons  and  years. 

3.  On  account  of  the  excess  of  time  and 
the  constellations  going  on  their  courses  there 
js  an  increase  of  two  months  in  every  five 
years. 

4.  I  think,  calculating  in  this  way,  there 
will  be  an  addition  of  five  months  and 
twelve  nights  within  thirteen  years. 

5.  They  all  have  duly  acted  up  to  what 
they  promised.  Knowing  all  for  certain 
Arjuna  has  come  here. 

6.  All  of  them  are  noble  and  well  ac- 
quainted with  virtue  and  worldly  profit. 
They  have  Yodhisthira  as  their  king.  How 
can  they  injure  virtue  ? 

7.  The  sons  of  Kunti  are  not  avaricious 
and  they  have  performed  a  work  which  it  is 
greatly  difficult  to  do.  They  do  not  wish  to 
acquire  kingdom  by  unfair  means. 

'8.  Of  so)  the  descendants  of  Kuni  would 
have  liked  to  show  their  prowess  at  that 
time;  virtuous  as  they  are,  they  did  not 
deviate  from  the  duties  of  the  Kshatryar. 

.  9.  Whoever  will  regard  them  as  dishonest 
will  meet  with  discomfiture  today.  The  sons 
x)f  Pritha  will  rather  invite  death  but  will 
never  sp^ak  an  untruth. 

10.  Those  great  men,  the  Pandavas, 
powerful  like  him  (Indra),  will  never  part 
with  a  thing  that  comes  to  them  in  due  time 
ev^n  if  it  is  protected  by  the  holder  of  thun- 
der ('ndra). 

1 1—13,  We  shall  have  to  contend  against, 
.in  battle,  the  foremost  of  all  heroes ;  let  such 
arrangements  be  made  speedily,  Which  are 
.good  and  approved  by  the  honest  so  that 
our  properties  may  not  pass  into  the  hands 
of  the  enemies.  O  Kaurava,  O  emperor, 
I  have  never  seen  a  battle  in  which  one 
party  is  sure  to  come  off. victorious.  (Besides) 
Arjuna  has  come.  When  a  battle  begins 
there  is  victory  and  defeat,  prosperity  and 
adversity.  Therefore  one  must  have  either 
vi  the  two.  I  have  observed  it  without 
doubt. 

14.  Whethv  it  is  right  or  not  you  should, 
O  king,  make  arrangements  speedily  for  the 
baJLile  for  Arjuna  has  come. 

Dnryodhana  said  :— 

15.  I  shall  not,  O  grand- father,  give 
back  their  kingdom  to  Pandavas.  Therefore 


without  delay,  make  arrangements    for  the 
battle. 

Bhishma  said  :— 

16.  Hear  what  I  think  about  tliis,  if  you 
like.  I  should  always  speak  what  is  good, 
O  descendant  of  Kuru. 

17.  Quickly  proceed  towards  the  city  with 
one-fourth  of  the  army.  Let  the  other  foilrtb 
part  go  away  with  the  kine. 

18.  With  half  the  army  we  shall  fight 
with  Arjuna.  Myself,  Drona,  Kama,  the 
son  of  Drona,  as  well  as  Saradwata's 
son, 

19.  Shaill  firmly  fight  with  Arjuna  or  the 
king  of  Matsya  if  he  has  come  back  or  eren 
with  the  performer  of  hundred  sacrifices.  1 
shall  face  them  like  the  bank  (obstructing 
the  motion  of  the)  ocean. 

Vaisliainpayana  said:— 

20.  These  words  of  the  great  Bhishma 
found  favour  with  them  and  the  king  ol 
Kauravas  immediately  carried  them  oat. 

2U  Having  sent  away  the  king  aiwi 
thereafter  the  precious  kine  Bhishma  ad- 
dressed  himself  for  arranging  ^his  troops  ia 
battle  array. 

Bhishma  said  :— 

22.  Stand  you,  O  preceptor,  in  the  mid* 
die ;  let  Ashwathama  defend  the  left  wing 
and  the  intelligent  son  of  Saradwata  Kripa 
protea  the  right  wing. 

23.  Let  Kama,  the  son  of  charioteer, 
clad  in  a  coat  of  mail,  stand  in  the  front. 
And  I  shall  command  the  entire  army  in  the 
rear. 

Thus  ends  the  fifty-second  chapter^  the 

arrangement  of  troops  by  Bhishma   in   Gj- 
harana  of  Virata  Parva» 


CHAPTER    LIU. 
(GOHARANA  PARVA)— Ci^it/mw^wf. 

Vaishampayana  said  :— 

.1.  After  the  mighty  car-warriors  of  the 
Kurus  had  arrayed  themselves  in  batd^ 
sending  out  the  rattle  of  their  chariots, 
he  quickly  proceeded  towards  them. 

2.  They  saw  the  top  of  his  banner.liear^ 
the  rattle  of  his  car  and  the  twane  of  fns 
Gandiva  bow,  stretched  greatly  by  him. 

3.  Observing  all  thb  and  that  the  grest 
car -warrior,  the  bolder  of  the  Gandiva  bow 
has  come^  Drona  said  :— 


VIRATA   PARVA. 


5^ 


4.  The  top  of  the  banner'which  shines  at 
a  distance  belongs  to  Arjuna  ;  this  is  the 
rattle  of  his  chariot  and  this  is  the  monkey 
which  is  roaring. 

5.  The  rnonkey  strikes  great  terror  into 
the  hearts  oT  all  the  soldiers.  And  silting 
on  that  best  of  cars,  the  foremost  of  car- 
warriors 

6.  Praws  his  best  of  bows  Gandiva, 
that  emi^  the  sound  of  thunder.  Those 
two  arrows  coming  together  touch  my 
feet. 

*  7.  Passing  by  others  they  touch  my  cars. 
Having  completed  the  term  of  his  exile  in 
the  forest  and  performed  superhuman 
deeds, 

8.  Partha  salutes  me  and  speaks  to  my 
cars.  After  a  lonff  time  we  have  seen  the 
wise  son  of  Pandu,  Dhananjaya,  ever  a 
favourite  to  his  friends  and  greatly  shining 
in  prosperity, 

>  9«  Possessed  o(  chariot  and  shafts,  beau- 
tiful gloves  and  quivers,  conch,  flag,  ar- 
mour ;  and  adorned  with  a  crest,  scimitar 
and  bow  Partha  shines  like  fire  fed  with 
clarified  Imtterand  sacrificial  laddies. 

10.  lliereupon  beholding  the  Kurus 
ready  for  fight,  Ar|una  said  to  the  son  of 
Matysa  words  befitting  the  time 

11.  "O  charioteer,  stop  your  horses  at  a 
|>la<:e  firom  which  my  arrows  may  reach  the 
soldiers  >•>  long  1  do  not  single  out  from 
among  them  the  wretch  of  the  Kuru  race 
<Ouryodhana). 

-  12.  Disregarding  all  these  I  shall  find 
that  vain  wretch  out  and  strike  him  down 
and  then  all  these  wilt  be  defeated, 

13.  There  stands  Drona  and  thereafter 
his  son  and  then  those  great  bowmen 
Bhisma,  Kripa  and  Kama. 

14— 15'  I  do  not  see  the  king.  I  am 
nfraid,  anxious  to  save  his  life  he  is. going 
by  the  southern  road.  Leaving  the  car- 
warriors  here  go  where  Suyodhana  is.  I 
^hall  fight  there,  O  son  of  ViraU,  for  jt  will 
not  be  without  result.  Vanquishing  him 
I  will  come  back  with  the  kine. 

.  16—17.  Thus  addressed  the  son  of 
Virata,  carefully  governing  the  horses  and 
holding  the  reins,  took  the  horses  where  the 
leading  Kurus  and  the  king  Suyodhana 
were.  As  Arjuna,  having  white  steeds, 
left  that  place, 

18.  Kripa,  understanding  his  object, 
said :— ••  Vibhatsu  does  not  like  to  stand  at  a 
distance  from  the  king." 

.  19.  We  shall  attack  his  sides  who  is 
advancing  quickly.  None  can  ak>ne  fight 
yf'iih  him  in  battle  when  worked   up  with 

anger 


20.  Except    the  thousand-eyed     Deity, 
Krishna,   the  son  of  Devaki,  the  preceptor^ . 
his  son,   and   the  mighty  car-warrior,  the 
son  of  Bharadwaja. 

21.  What  shall  we  do  with  these  kine  or 
the  vast  wealth  if  Duryodhana  were  to  sink; 
like  a  bark  in  the  Partha  water. 

22.  (In  the  meantime)  going  there  and  > 
announcing  himself  as  Vibhatsu  by  name  - 
he  speedily  covered  the  soldiers  with  shafts  » 
like  a  swarm  of  locusts. 

23.  Assailed   by  the  mass  of  Shafts  dis«> ' 
charged  by  Partha  the  warriors  could   not 
see  anything,  the  sky  and  the  earth  being 
coverd    therewith. 

24.  They  who  came  to  fight  were  so 
confounded  that  they  even  could  not  pre- 
pare themselves  to  fly  away  and  b^an 
quickly  to  adore  Partha  in  thejr  minds. 

25.  He  then  blew  the  conch  whidi 
made  the  hairs  of  the  enemies  stand  erect  ;. 
then  twanging  his  most  excellent  bow  he 
made  the  creatures  on  his  flag  staff  (to  cry 
aloud).  ... 

26.  The  earth  shook  with   the  sound  o  . 
his  conch,  the  rattle  of  his  chariot  ^nd .  the 
twang  of  his  Gandiva  bow, 

27.  As  well  as  with  the  cries  of  all  tlie 
super  human  creatures  placed  on    the  flag 
staff.      Then    raising    up    their    tails    and  J 
running  to  and  fro  the  kine  came  back  by 
the  southern  road. 

Thus  ends  the  fifiy-thtrd  chapter,  the^ 
return  of  the  kine  tn  the  Goharana  of  tht- 
Virata  Parva, 


CHAPTER  LIV. 
(GOHARANA  PAKW A) -Continued,., 

Vaishampayaua  said  :— 

1.  Having  quickly  routed   the  enemy's 
host  and  recovered  the  kine,  that  foremost . 
of  bow-men,  with  a  view  to  fight  again,  pro- 
ceeded towards  Duryodhana, 

2.  Seeing  the  kine  run  towards  the  city: 
of  Matsyas  and  considering  Kiritin  success- 
ful, the  heroic  Kurus  all  on  a  sudden  With- 
stood   him    who    was    proceeding  towards^ 
Duryodhana. 

3.  Beholding    their   army   and  various 
well  arranged  divisions  as  well  as  numberless, 
flags,  that  destroyer  of  enemies,  addressing 
the    son-  of  Virata,    the  king  of  Matsyas,, 
said, 

4.  "Soon  Uke  these  white  horses  by 
this  way,  governed  by  golden  reins.  Do 
yott  duicklv  and  carefully  take  me  to  the 
row  of  the  leading  Kuru  heroes.  ^ 


60 


MAHABHARATA. 


5.  The  wicked  souled  son  of  the  chario* 
teer  (Kama)  wishes  to  fight  with  me 
as  an  elephant  does  with  another  (elephant). 
Do  you  take  me  to  him,  O  prince,  who  has 
grown  insolent  tot  the  protection  afforded 
to  him  by    Duryodhana." 

6.  Then  breaking  through  the  array  of 
car-warriors  with  big  horses  fleet  as  the  wind 
the  son  of  Virata  took  Arjuna  to  the  middle 
of  the  baUle  field. 

7.  Seeing  this,  those  powerful  car- 
warriors,  Chittrasena,  Sangraraajit,  Satru- 
aaha  and  Jaya  with  a  view  to  help  Kama, 
rushed  towards  the  advancing  Arjuna. 

8.  Thereupon  worked  up  with  anger  that 
foremost  of  men  began  to  consume,  with 
blazing  shafts,  discharged  from  his  bow,  the 
cars  of  the  leading  Kurus  like  fire  consuming 
the  forest. 

9.  When  •  the  battle  grew  chreadful, 
Vikama,  a  leading  Kuru  hero,  getting 
upon  his  own  chariot,  moved  towards  that 
m^hty  car-warrior,  Partha,  the  younger 
brother  of  Bhima  with  a  dreadful  down- 
pour of  shafts. 

10.  Then  cutting  oflf  his  bow  with  a 
strong  string  and  having  its  tops  covered 
widi  ^old  he  sundered  his  flagstaff.  Then 
with  his  flagstaff  broken  down  he  quickly 
took  to  heels. 

11.  Unable  to  check  his  anger,  Satrun- 
tapa,  with  a  downpour  of  shafts,  began  to 
alnk:t  Partha— the  obstructor  of  the  ene- 
mies and  the  author  of  superhuman  deeds. 

12.  Then  wounded  by  that  king  a 
mighty  car-warrior  and  drowned  as  it  were 
in  the  Kuru  army  he  wounded  Satruntapa 
with  five  arrows  and  then  killed  his  chark>- 
teer  with  ten. 


13.  Then  wounded  by  that  foremost  of 
Bharatas  with  a  greatly  piercing  shaft  the 
king  leaving  his  aifmour  tell  down  dead  on 
th^  ground  Tike  a  rock  from  the  mountain 
summit  dapped  by  the  wind. 

14.  Assailed  by  the  foremost  of  men,  a 
greater  hero,  those  heroic  leaders  of  the 
Kurus  began  to  tremble  in  battle  like  a 
huge  forest  shaken  bv  the  wind  at  the  time 
of  the  universal  dissolution. 

15.  Vanquished  in  battle  and  slain  by 
Partha,  ifhe  son  of  Indra,  those  heroes, 
givers  of  wealth  and  endued  with  the  prow- 
ess of  Vasava  and  welUdressed,  slept  on 
the  g^und,  deprived  of  their  lives, 

16.  Like  huge  Himalaya  eleph&rtts 
dressed  with  armours  made  -  of  black  steel 
decked  with  gold.  Thus  slaying  his  ene- 
mies in  battle  that  heroic  man,  the  hojider 
of  Gandiva  boW| 


17.  Biegan  to  move  about  in  the  fiekMn 
all  directions  like  fire  consuming  a  forest  at 
the  end  of  summer.  As  the  wind  blows  in 
the  spring  scattering  the  withered  leaves 
and  clouds, 

18.  So  the  mighty  car- warrior  Kintin 
ranged  in  the  batde  field  in  hb  chariot  dis- 
persing his  enemies.  Then  killing  the 
horses  of  tlie  brother  of  Vikartana's  sob, 
that  one  of  undeteriorating  energy, 

19.  Ever  victorious  in  battle  and  deck- 
ed with  a  brilliant  diadem,  with  one  shaft, 
speedily  cut  off  his  head.  His  brother  being 
slain,  the  son  of  Suta,  Vikartana's  ^on, 
gathering  his  energy, 

20.  Rushed  towards  that  foremost  of 
men  like  an  elephant  chief,  with  the  two 
tusks  out  or  like  a  tiger.  And  Vikartana's 
son  quickly  wounded  Arjuna  with  twdvc 
arrows, 

a  I.  All  the  horses  on  their  bodies,  and 
the  son  of  Virata  on  the  hand.  FarkxBiy 
hastening  towards  Vikartana's  son  wfcio 
was  qmckly  proceeding  towards  him,  Kiridn 

22.  Attacked  him  with  great  force  like 
Garudk  of  variegated  plunuo^e  falling  upon 
snakes.  Both  of  them  were  best  of  bowinen, 
were  greatly  powerful  and  capable  of  kdling 
all  enemies. 

23.  Understanding  that  an  encounter 
was  soon  to  -  take  place  between  Kama  and 
Partha,  the  Kurus,  wishing  to  witness  it, 
stood  at  a  distance.  Seeing  the  iniquitoiis 
Kama,  Aquna,  excited  with  anger,  in  great 
pleasure,  quickly 


24 — 29.  Made  him,  hb  horses  and  his 
charioteer  invisible  by  a  thick  downpour  of 
arrows.  The  warriors  of  the  Bharatas* 
headed  by  Bhishma,  with  their  horses,  elc* 
phants  and  chariots   rendered  invisible  and 

Sierced  and  having  their  cars  broken  by 
[iritin  with  shafts,  began  to  bewail.  Then 
baffling  with  his  own  arrows  those  shot  by 
the  hands  of  Arjuna  the  hero,  the  hig^ 
souled  Kama,  all  on  a  sudden  came  Into 
view  with  his  bow  and  arrow  like  fire  widi 
scintillations.  Then  there  arose  the  sound  of 
the  clappings  of  hands  and  that  of  condis, 
trumpets  and  bugles  while  the  Kurus  spoke 
highly  of  Vikartana's  son  who  filled  the  wel* 
kin  with  the  sound  of  his  bow-string  strik- 
ing against  his  gloves.  Then  sedng  Kiritai 
fill  the  sky  with  the  twang  of  his  G»wHva 
bow,  the  upraised  tail  of  the  monkey  that 
was  on  his  flagstaff  and  tite  dreadfiu  crea* 
tures  yelling  hideously  from  the  flag  stalT, 
Kama  sent  up  a  shout.  Then  assailing  widi 
his  arrows  Vikartana's  Son,  toge^er  with 
hfs  horses,  car  and  charioteer,  Ar}una 
showered  a  downpour  of  shafts  on  him  cast* 
j  ing  his  looks  on  Bhislunaj  Drona  and  Kripai 


VIRATA  PARVA. 


6f 


Vtkartana*s  son  too  covered   Partha  with    a 
downpour  of  shafts  like  a  cloud. 

30.  And  he  too,  decked  with  a  diadem, 
t:overed  Kama  with  sharp  arrows.  Great* 
ing  clouds  of  sharp  arrows  in  a  battle  ren- 
dered furious  by  huge  weapons  and  shafts 

31.  The  two,  stationed  on  cars,  appeared 
to  men  like  the  sun  and  the  moon  covered 
by  clouds.  Then  the  light- lianded  and  in- 
telligent Kama  wounded  the  horses  of  Par- 
tha with  shafts, 

32.  Assailed  his  driver  with  three 
Arrows  and  struck  down  his  flagstaff  with 
three.  Thus  struck  like  a  sleeping  lion  awak- 
ing, that  repressor  of  enemies  in  i>attle, 

33.  The  holder  of  Gandiva,  the  heroic 
Jishnu,  assailed  Kama  with  straight  shafts. 
And  assailed  with  a  downpour  of  arrows 
and  weapons  the  high-souleid  performer  of 
superhuman  deeds  displayed  (mighty  feats). 

34.  He  covered  Kama's  car  with  shafts 
like  the  sun  covering  the  regions  with  its 
rays.  Like  a  lion  attacked  by  an  elephant 
liet  taking  out  sharpened  arrows  from  the 
quiver 

3S-— 3<S.  And  drawing  ihtf  bow  to  his 
car  wounded  the  charioteer's  son  on  every 
part  of  bis  body.  Then  that  represser  of 
enemies  pierced  Kama's  arms,  thighs,  head, 
forehead  and  other  parts  of  his  bodv  with 
sharpened  arrows  fleet  as  the  thunderbolt, 
shot  from  liis  Gandiva  bow.  Thus  wounded 
by  the  arrows  shot  by  Partha,  the  son  of 
Pandu,  Vikartana's  son  left  the  battle-fleld 
and  took  to  his  heels  like  an  elephant  de- 
feated by  another. 

Thus  9nds    the  fifty  fourth   Chapt9r,  th9 
discomfiture    {/  Kama    in    Goharana    of 
Virata  Parva, 


CHAPTER    LV. 
(GOHARANA  PkRVAy-'Continued 

Vaishuipayaiia  said  :— 

1 .  After  the  son  of  Radha  had  fled  away 
from  the  battle  field  all  other  heroes,  head- 
ed by  Duryodhana  attacked  Arjuna  with 
their  respective  detachments. 

2.  Like  the  bank  (obstructing  the 
surging)  deep  he  withstood  the  various  well- 
arranged  divisions  of  the  army  falling  upon 
him  with  arrows. 

3.  Then  smiling,  the  foremost  of  car- 
warriors  Vibhatsu,  the  son  of  Kunti,  having 
while  steeds,  advanced  (towards  them) 
displaying  celestial  weapons. 


f  4.  Partha  soon  filled  the  ten  quarters 
with  arrows  shot  from  his  Gandiva  bow  at 
the  sun  covers  the  earth  with  its  rays. 

5.  Of  the  chariots,  horses,  elephants  and 
coats  of  mail  there  was  not  space  measur'^ 
ing  even  two  fingers  that  was  not  pierced 
with  shafts 

6.  On  account  of  his  cleverly  handling 
the  celestial  weapons,  the  training  of  his 
horses,  the  skill  ot  Uttara  and  the  coursing^ 
of  his  weapons. 

7.  And  seeing  him  endued  with  energy 
prowess  and  quick  motion  people  began  to 
adore  Jishnu  like  fire  burning  at  t£  time 
of  the  universal  dissolution. 

8.  None  amonp^st  the  enemies  could 
look  at  Arjuna  shining  hke  the  burning  fire. 
Assailed  by  the  shafts  of  Arjuna  the  various 
divisions  of  the  army  appeared 

9.  Like  the  newly  risen  clouds  on  a 
mountain,  filled  with  the  rays  of  the  sun  or 
like  the  groves  of  the  Asoka  trees  cover^ 
with  full  blown  flowers. 

10.  Thus  assailed  by  Partha's  shafts  the 
army  appeared,  O  Bharata,  like  a  garland 
from  which  the  withered  but  golden 
flowers  drop  down. 

1 1— 15.  The  wind  carried  away  to  the 
sky  the  umbrellas  and  the  flags.  Terrifled 
at  the  destruction  of  their  own^species  and 
having  their  reins  cut  off  by  Partha's  arrows 
the  horses,  taking  with  them,  portions  of  cars, 
fled  away  in  different  directions.  Struck 
on  their  ears,  ribs,  tusks,  the  lower  lips  and 
other  vital  parts  the  elephants  began  to 
drop  down  in  the  battle-field.  Filled  in  no 
time  with  the  dead  elephants  of  the  Kurus 
the  earth  looked  like  the  sky  filled  with 
black  clouds.  As  the  blazing  fire  burns  up 
all  mobile  and  immobile,  at  the  time  of  the 
universal  dissolution,  so  did  Partha,  O  king, 
consume  the  enemies  in  battle. 

16.  Then  with  the  power  of  all  hi^ 
weapons,  the  twang  of  his  bow  and  super- 
human cries  of  the  creatures  stationed  on 
hb  flagstaff 

17—18.  And  the  dreadful  yell  of  the 
monkey,  Vibhatsu  struck  terror  into  the 
hearts  of  Duryodhana's  soldiers.  A  highly 
powerful  represser  of  enemies  as  he  was, 
he  had  already  crushed  to  the  ground  the 
strength  of  the  hostile  heroes. 

19.  He  all  on  a  sudden  from  behind 
attacked  the  army  with  a  net  of  sharpened 
arrows  like  birds  ordered  (by  fowlers). 

20 — 21.  Arjuna  covered  the  entire  sky 
with  blood-«drinKing  arrows.  As  the  fierce 
rays  of  the  sun  are  within  a  small  vessel,  0 
king,  those  numberless  shafts  of  his  were  in 
the«skv.  They  could  see  once  his  car  only 
when  brought  near. 


6j 


MAMADIIARATA. 


22.  And  no  sooner  they  saw  tiim  he.fell- 
^d  them  from  the  chariot  with  their  horses. 
As  his  arrows  were  not  impeded  by  the 
bodies  of  his  enemies 

7  23.  So  the  car  of  Vibhatsu  was  not  obs- 
tructed by  the  army  of  the  enemy.  He, 
wfth  great  force,  began  to  agitate  the  army 
of  the  enemy 

'  24 — 29.  L.ike  the  thousand  headed  ser 
pent  Vasuki  sporting  in  the  great  ocean. 
As  Kiritin  continually  shot  his  arrows  such 
ivas  the  twang  of  his  bow,  going  above  every 
sound  that  the  like  of  it  was  never  heard  by 
creatures.  The  elephants,  that  were  there 
with  their  bodies  thickly  covered  with  ar* 
rows,  looked  like  black  clouds  filled  with  the 
frays  of  the  sun.  Moving  in  all  directions 
^md  shooting  arrows  right  and  left  Arjuna's 
bow  was  always  seen  in  the  battle  like  a 
circle.  Thp  'arrows  of  the  holder  of  the 
Gandiva  bow  never  fell  upon  anything 
except  the  aim  as  the  eye  does  not  fall 
tjpon  any  thing  except  what  is  beautiful. 
As  the  passage  for  a-  thousand  of  elephants 
is  made  of  itsielf  wlien  they  simultaneously 
pass  through  a  forest  so  the  track  of  the 
chariot  of  Kiritin  was  made  out.  Great  I  > 
assailed  by  Partha  the .  enetnies  thought, 
''Desirous  of  securing  victory  to  Partha 
forsooth,  Indra,  in  the  company  of  all  the 
immortals,  is  destroying  us." 

'  29 — 31.  They  also  took  Vijaya,  who  was 
making  a  dreadful  havoc  all  round,  to  be 
Death  himself,  who  in  the  guise  of  Arjuna, 
was  putting  an  end  to  all  •creatures  around. 
And  wounded  by^  Partha  the  bodies  of 
the  Kuru  soldiers  were  distressed  like  those 
slain  by  Partha  by  his  superhuman  deed. 
He  sundered  the  heads  of  the  enemies  like 
tiie  tops  of  Oshadhis. 

«  32 — ^35;  The  Kurus  lost  all  their  energy 
in  fear  <bi  Arjuna.  Uprooted  by  Arjuna 
wind,  the  trees  of  the  Arjupa's  enemies 
reddened  the  earth  with  purple  secretions. 
And  with  the  dust  saturated  with  blood  and 
raised  up  by  the  wind  the  rays  of  the  sun 
were  greatly  reddened.  The  sky  with  the  sun 
being  reddened  soon  appeared  like  the 
evening. 

36 — ^37.  ^ven  the  sun  ceases  to  pour  its 
rays  when  he  sets  but  the  son  ot  Pandu 
did  not  cease  to  discharge  his  arrows. 
In  the  battle  that  hero  of  incomprehensible 
enerfi^y  assailed  with  celestial  weapons  all 
the  heroic  and  leading  bow  men.  He  dis- 
charge^l  seventy  arrows,  sharp  as  razors 
lit  Droda, 

38.  Twelve  at  Dushashana  and  three  at 
Kripai  the  son  of  Saradwata. 

39.  That  slayer  of  hostile  heroes  pierced 
with  six  shafts  Bhishmaithe  son  of  Shantanii 


and   the    king  Duryodhana   with   hundrecl 
and  Kama  in  the  car  witli  a   bearded   sliaft 

40.  When  that  great  bowman  Kacaa, 
expert  in  the  use  of  all  weapons,  was  thus 
pierced  and  his  steeds,  chariot  and  diario- 
teer   were  destroyed,  his  army    \\t:ie  routed. 

41.  Beholding  the  army  thusiouted  and 
with  a  view  to  decipher  Partha's 
intention  tlie  son  of  Virata  addiessed 
Partha  in  the  battle  field  saying: — 

42.  "  O  Partha,  stationed  on  this  beauti- 
ful car  with  myself  as  charioteer,  towards 
what  division  of  the  army  shall  1  go  ?" 

Aijtma  said:— 

43 — 44.  O  Uitara,  the  hero,  whom  yort 
see  before,  clad  in  a  coat  of  tiger-skin,  00  a 
car  with  blue  flag  drawn  by  red  horses,  b 
Kripa — and  there  is  the  van  of  his  army. 
Do  you  take  me  there.  1  shall  show  that 
great  bowman  my  light  handedness  in  the 
use  of  weapons. 

45.  That  hero,  on  whose  flag  »  the 
emblem  of  a  beautiful  golden  water  poc,  is 
the  preceptor  Drona — tlie  foremost  of  the 
wielders  ot  all   weapons. 

46.  He  is  ever  worshipful  to  me  as  wd' 
as  to  other  heroes.  Do  you  cheerfully  go 
round  him  the  foremost  of  the  Kuru  war* 
riors. 

47.  I  shall  salute  him  therp  for  such  b 
the  ever  abiding  duty.  If  Drona  at  first 
strikes  my  body 

48.  I  shall  strike  him  then  and  he  wiU 
not  be  angry  for  it.  Near  him  at  whose 
flag  the  marie  of  a  b  ow  is  seen 

49.  Is  the  preceptor's  son,  the  mighty  car- 
warrior  Ashwathamai  who  is  always  worthy 
of  my  respect  as  well  as  other  heroes,* 

50.  When  you  meet  his  car  stop  again 
and  again.  That  jkvarriQr  on  the  car  dad 
i  t  a  golden  coat  of  mail, 

51.  Who  stands  there  surrounded  by 
the  third  pbrtion  of  the  army,  the  flower  {i 
the  entire  army)  on  whose  tiag  is  the  em- 
blem ol  an  elephant  on  the  ground  of  goH 

52.  Is  the  'son  of  Dhritara^tray  the 
graceful  king  Duryodhana.  O  hero,  take 
before  him  this  car  that  is  capable  of  des* 
troying  other  cars  of  the  enemies. 

53.  The  king  is  irrepressible  in  battle 
and  capable  of  grinding  (enemies) ;  in 
lightness  of  hand  he  is  regarded  as  thQ 
foremost  amongst  the  disciples  of  Urona* 

54-^55.  I  shall  in  battle  ^ow  him  my 
superior  Li^ht-handednesis  in  thedtschargipof 
arrows.  1  hat  warrior,  on  whose  flag  L^i  the 
emblem  of  a  strong  rope  for  binding 
elephants,  is  l^na,  the  son  of  Vikananai 


VtRATA    PARViC; 


^ 


already  known  to  you.  •  When  you  come 
near  the  car  of  the  wicked  souled  son  of 
Radhi 

56.  Be  you  very  careful  for  he  always 
challanges  me  to  nght.  That  hero,  whose 
flag  is  blue  and  on  wliicli  is  the  emblem  of 
five  stars 

57.  And  whoi  powerful  as  he  is,  waits 
on  ills  car  with  a  huge  bow  in  his  hands 
tv'JLh  gloves  and  on  whose  car  is  placed  a 
flagstaff  variegated  with  the  sun  and 
stars 

58.  And  over  whose  head  is  an  umbrella 
of  pure  white  and  who  stands  at  the  head 
of  a  great  collection  of  cars  with  diverse 
flags  and  pennons 

59.  Like  the  sun  before  the  collection 
of  clouds  and  whose  golden  coat  of  mail 
looks  like  the  sun  or  moon 

60.  And  who  with  golden  crest  pains  ms 
greatly,  is  Shantanu's  son  Bhishma,  our 
grandfather. 

61  Always  treated  with  regal  prosperi- 
ty he  is  a  follower  of  Ouryodhana,  You 
should  approach  him  last  for  he  will  nev^r 
injure  me. 

62.  While  fighting  with  him  you  should 
carefully  restrain  your  horses."  Thus 
addressed  by  him  the  son  of  Virata  carefully 
drove  Savyasliachi's  car,  O  king,  to  where 
Kripa  stood  in  anticipation  of  the  battle. 

Thus  ends  the  fifty  fifth  chapter,  Arjuna's 
pointing  out  of  kurus  to  Uttara  tn  Go' 
horana  of  Virata  Parva, 


CHAPTER    LVI. 
(GOHARANA  PARV A)--Continued. 

Vaishampayana  said :— 

I.  The  infantry  of  those  dreadful  Kuru 
bowmen  looked  like  the  clouds  in  the  rains 
moving  about  before  the  gentle  wind. 

2 — 6.  And  near  them  stood  the  ene* 
my's  cavalry  managed  by  warriors.  There 
were  also  terrible  looking  elephants  be- 
decked with  beautiful  armours  governed  by 
clever  heroes  and  urged  by  Tomaras  and 
iroads.  There  came  on  a  beautiful  car 
Shakra  accompanied  by  the  celestials, 
Vishwas  and  Maruts,  O  king.  Filled  with 
the  celestials,  Yakhas,  Gandharvas,  and 
Nagas  the  sky  looked  resplendent  as  it 
does  when  freed  from  clouds  and  crested 
with  stars.  The  celestials  came  there  in 
their  respective  cars  to  witness  the  efRcacv 
of  their  weapons  in  a  human  battle  as  well 
as  the  dreadful  and  great  fight  between 
Kripa  and  Arjuna. 


7 — 8.  The  celestial  car  of  the  king  of  the 
celestial  coursing  at  will,  crested  with  pearls' 
and  jewels  and  the  roof  of  which  was  up- 
held by  hundreds  and  thousands  of  golden 
pillars  and  the  one  which  was  made  of 
pearls  and  jewels,  shone  in  the  clear  sky. 

9.  There  were  the  thirty  three  deities 
headed  by  Vasava  and  with  Gandharvas, 
Rakhshasas,  Nagas,  Pitris  and  the  great 
Rishts. 

10 — II.  TTiere  shone  on  the  car  of  the 
kine  of  the  celestials  the  king  Vasumanas, 
Valakshas,  Supratarddana,  Ashtaka,  Shivt, 
Yayali,  Nahusha,  Gaya,  Manu,  Puru, 
Raghu,  Bh^nu,  Krishaswa,  SagaTa  and 
Nala. 

12 — 13.  There  appeared  also  in  a  beauti- 
ful array  the  chariots  of  Agni,  Isha,  Soma, 
Varuna,  PrajApati,  Dhatri,  Vidhatrt, 
Kuvera,  Yama,  Alamvusha,  Ugrasena  and 
others  and  of  the  Gandharva  Tumvuru. 

14.  All  the  deities,  the  Siddhas  and  the 

great  Rishis  came   there  to  witness  the  fight 
etween  Arjuna  and  the  Kurus. 

15.  The  holy  fragrance  of  the  celestial 
garlands  spread  all  over  like  the  odour  of 
the  blossoming  trees  in  the  beginning  of  th^ 
spring. 

16.  The  umbrellas,  clothes,  flags,  fans^ 
and  the  jewels  of  the  deities  shone  there 
when  they  came. 

17.  The  dust  of*  the  earth  was  removed 
and  every  where  was  permeated  by  the 
lustre.  And  carrying  the  divine  odour  the 
wind  gratified  the  warriors. 

18 — 20. 
and  beautifi 

arrived  an5  coming  cars  lighted  witfi 
various  gems  and  of  diverse  make,^d  by  the 
leading  celestials.  Encircled  by  the  deities, 
and  wearing  garland  of  lotuses  and  lil lies,  the 
mighty  holder  of  thunder  appeared  exceed- 
ingly beautiful  on  his  car.  And  although 
he  looked  continually  at  his  son  he  was 
not  satiated  therewith. 

Thus  ends  the  fifty-sixth  chapter,  the 
arrival  of  the  deities  at  the  battle  fi:ld  in 
Goharana  of  Virata  Parva, 


ihe  sky   appeared  as  if  ablaze 
I  being   decked   with    already. 


CHAPTER     LVII. 
(GOHARANA  PARVA)-.aii^/ttt^</. 

Vaishampayana  said  :— 

^  Seeing  the  Kuru  army  arranged  in 
order  of  battle,  the  son  of  Pandu,  rartha, 
addressing  Virata's  son  said  : 

2.  ''Do  you  go  where  Kripa,  the  son  of 
Saradwata  is,  by  the  southern  side  of  the 


64 


MAHABIIARATA. 


car  the  flag  bf •which  has  an  emblem  of  a 
golden  altar.^ 

3.  Hearing  the  words  of  Arjuna,  Vira* 
ta's  son,  witnout  loss  of  time,  urged  hb 
silver-white  steeds  decked  in  golden  ar- 
mour, 

4*  Making  them  one  by  one  proceed  by 
swifter  course,  he  ur^ed  those  horses  re* 
sembling  the  moon  as  if  they  were  angry. 

$•  Well-versed  in  the  management  of 
horses,  Uttara,  having  neared  the  Kuru 
army,  turned  back  his  tiorses,  fleet  as  the 
wind. 

6.  A  skillful  diarioteer  as  he  was  the 
Matsya  Prince,  sometimes  wheeling  about, 
sometimes  proceeding  in  circles  and 
again  turning  to  the  left,  bewildered  the 
Kurus. 

•  7.  Going  round,  the  powerful  and  fear- 
less son  of  Virata,  approached  Kripa's  car 
and  stood  before  him. 

8.  Then  Arjuna  with  force  blew  that 
great  conch  Oevadatta  emitting  a  great 
sound  and  announced  his  name. 

9.  Blown  on  the  battle-field  by  the 
powerful  Jishnu  the  sound  of  that  conch  ap- 
peared like  that  of  the  clapping  of  a  tnoun* 
Uin.  ^ 

10.  Seeing  that  the  conch  was  not  bro- 
ken into  a  hundred  pieces  when  blown  by 
Aifoiia,  the  Kuru  warriors  spoke  highly  of 
il. 

11.  Hlaving  reached  the  very  ^y  that 
sound  came  back  and  was  heard  again  like 
that  of  thunderbolt  when  hut  led  by  Indra 
against  a  mountain. 

I  a— 13.  Ur^able  to  bear  that  sound  and 
dasiroQS  of  fighting  that  heroic,  power- 
ful and  undaunted  car-warrior,  Saraawata's 
son  Kripa  of  great  strength  and  prowess, 
enraged  with  Arjuna,  took  up  the  conch 
born  in  a  great  ocean  and  blew  it  with  great 
force. 

14.  Covering  the  three  worlds  with  the 
sound  thereof  and  taking  up  the  huge  bow 
he  twanged  it. 

15.  While  those  two  highly  powerful 
car- warriors,  resembling  the  sun, fought  with 
•su:h  other  they  appeared  like  two  autumnal 
clouds. 

i6.  Then  Saradwata's  son  speedily 
wounded  Partha,  the  slayer  of  hostile  heroes 
with  ten  swift  coursing  sharpened  arrows 
capable  of  piercing  into  the  very  vitals. 

17.  And  drawing  his  huge  bow  Gandiva 
well-known  in  the  world  Partha  too  dis- 
charged many  Narachas  capable  of  piercing 
into  the  very  vitals. 


18.  Then  with  sharpened  arrows  Knpa 
sundered  into  hundreds  and  thousands  of 
pieces  those  blood-drinking  slurfts  bcfoe 
they  could  reach  (him). 

19.  Thereupon  displaying  various  move- 
ments in  anger,  the  great  car-warrior  Paitfia 
covered  au  sides  with  a  downpour  d 
arrows. 

20.  Covering  the  entire  sky  with  fab 
arrows,  that  powerful  warrior  of  exceeding 
•nergy,  the  son  of  Pritha  ftssailed  Kr%ia 
with  hundreds  of  shafts. 

21---25.  Afilicted  with  those  sharpened 
shafts  resembling  flames  of  fire  and  worked 
up  with  anser,  Kripa,  assailing  soon  die 
hijgfh-soulea  Partha  of  incomparable  energy 
with  ten  thousand  shafts,  sent  out  a  war  ciy 
in  battle.  Then  the  heroic  Arjuna  takii^ 
up  hb  bow  speedily  bored  through  the  foar 
horses  of  his  enemy  with  four  dreadful 
straight  and  gold  wing«d  arrows  shot  from 
the  Gandiva.  Then  pierced  by  sharpened 
arrows  resembling  flames  of  fire  those  horses 
all  on  a  sudden  9pr Atuf  up  and  Kripa  fefl 
off  from  hb  place.  Then  seeing  Gautama 
dblodged  the  son  of  Kunti, 

26 — S9.  The  slayer  ot  hostile  heroes,  did  noc 
wound  him  for  keeping  hb  presdge.  Again 
training  his  position  Gautama  speedily 
pierced  Savyasachin  tirith  ten  sharpened  and 
Kanka  feathered  arrows.  Then  with  one 
sharpened  arrow  Partha  cut  off  hb  bow  and 
gloves.  Then  he  cut  off  Kripa's  coat  of 
mail  with  sharp  arroWs  capable  of  piercang 
to  the  very  vitals  but  he  did  not  wound  him. 
Then  divested  of  the  coat  of  mail  his  body 
appeared 

30.  Like  a  serpent  casting  off  its  coatimr 
at  the  proper  time.  On  hb  bow  being  cut  m 
by  Partha,  taking  up  another 

31.  Gautama  made  it  ready.  And  it 
appeared  wonderiiil.  The  son  of  Kunti  cot 
that  off  too  with  arrows  having  depressed 
knots. 

32.  In  this  way  that  slayer  of  hostile 
heroes,  the  son  of  Pandu,  cut  off  other  bows 
as  soon  as  they  were  taken  up,  one  after  the 
other,  by  the  son  of  Saradwata. 

33.  Having  all  his  bows  thus  sundered 
that  hiprhly  powerful  hero  took  up  a  javettn 
from  his  car  resembling  a  lightning  ana  hurl- 
ed it  at  the  son  of  Pandu. 


34.    While   that     golden     javelin 
coursing   through   the  sky^  burning    like  ^ 
huge  fire-brand  Arjuna  cut  it   off   with    teu 


arrows. 


35.  As  soon  as  that  fell  on  the  ground 
sundered  into  a  hundred  pieces  by  the  in- 
telligent Partha,  Kripa  took  up  another  readj 
bow 


VlRAtA  PARVA. 


^ — 38.  And  utttnediately  struck  Partha 
tvilh  teil  sharp  arrows.  Then  the  highly  ener- 
g'etic  Partha,  worked  up  with  rageidischarg-^ 
ed  thjjrteen  sharp  and  6er^  arrows ;  with  one 
he  cut  off  the  yoke,  with  four  the  four 
horses  and  with  the  sixth  he  cut  off  the 
head  of  the  chaiioteer;  with  three,  the 
g^reat  car- warrior,  prierced  in  battle,  the 
three  bamboo  poleSf  and  with  two  fiis  two 
^wheels* 

39.  With  the  twelfth  arrow  he  cut  off  his 
most  excellent  standard,  and  with  the  thir- 
teenth resembling  the  thunder-bolt,  Plialguni 
the  equal  of  Indra,  as  if  smiling,  struck 
Kripa  on  the  breast.  Then  with  his  bow 
cut  off,dt9k>d^ed  from  his  car,  his  horses  and 
cliarioteer  slain,  leaping  down  and  taking  up 
&  mace,  he  soon  hurled  it  at  Arjuna.  That 
shinifigand  greatly  polished  mace  hurled 
hy  hitii«came  back  baffled  by  Arjuna's  shafts. 
Tken  to  rescue  the  revengeful  son  of  Sara* 
dwata,  all  the  soldiers  covered  Partha  in 
battle  on  all  sides  with  a  downpour  of  shafts. 
Then  turning  the  horses  to  the  left  and 
making  the  circle  called  Yamska,  Virata's 
son  withstood  aH  those  warriors.  Then 
taking  Kripa  with  them,  who  had  been  dis- 
lodged from  his  car,  all  those  leading 
wardors  led  him  away  from  Ohananjaya, 
the.  son  of  Kunti. 

Thus  ends  ths  fif^y-ssventh  chapter,, the 
Jf^dtUibeiwmn  ArjHt^  an^  Kripa,  in  ths 
Goharana  of  the  Virata  Parva, 


CHAPTER    LVIIL 
(GOHARANA  PARVA)-^<?if^tiffuJ. 

▼ttidiaiDpayana  said  t— 

I.    After   Kripa  had  been  taken  away, 

tbe  irrepressible  Drona,  having  red  horses, 

.  taking  up  his  bow  to  which  an  arrow  had 

already  be<^  3et,  rushed  towards  Arjuna 

of  white  horses. 

a.  3eeing  near  him  the  preceptor  mov- 
ing on  in  his  golden  chariot.  Arjuna  the 
foremost  of  victors,  addressed  Uttara 
saying  ;— 

3 — S*  "May  you  fare  welt,  O  charioteer ; 
talse  me  before  Orona's  army,  on  whose 
high  standard  appears  the  emblem  of  a 
^^en  altar  and  around  which  dags  are 
streaming,  whose  car  is  drawn  by  rod,  big, 
highly  beautifitl,  trained,  pleasant-looking 
and  quiet  horses,  of  the  colour  of  coral  and 
having  copper-coloured  faces. 

6.  Of  large  arms,  great  tnex^y,  endued 
wjth  beauty  and  strength,  the  powerful  so:i 
of  Bharadwaja  is  known  Jn  all  the  worlds 
for  his  prowess. 


65 

^  7'  In  intelligence  he  is  like  Sukra,  and 
i"  ,^^  knowledge  of  moral  Jaws  tike 
Vrihjspati.  He  is  equally  well-read  tn  thfe 
four  Vedas,  and  foHows  Oie  Btahmacka  ryya 
mode  of  life.  '-^ 

8.  All  the  celestial  weapons  with  ihe 
means  of  their  withdrawal,  and  the  entire 
science  of  archery  always  reside  in  him. 

..?•  ^I^orpvcness,  self-control,  truthfulness, 
disinchnation  to  injury  and  straight-for* 
wardness—thcse  and  various  other  accom- 
plishments always  live  in  that  twkc-born 
one. 

10.  I  wish  to  fight  with  that  great  one  in 
battle.  There/ore,  O  Uttara,  take  me  soon 
to  the  preceptor." 

1 1.  Thus  accosted  by  Arjuna,  Virata's 
son  urged  the  horses  adorned  with  gold  to- 
wards the  car  of  Bharadwaja's  son. 

12.  Drona  rushed  with  great  force  towards 
Partha,  the  son  of  Pandu,  the  foremost  of 
car-warriors,  who  was  advancing  like  a  mad 
elephant  rushing  at  another  such. 

13.  Drona  then  blew  his  conch,  the 
sound  of  which  resembled  that  of  a  hundred 
trumpets.  And  the  whole  army  was  agi- 
tated thereat  like  the  ocean. 

14.  BeMding  his  excellent  red  horses 
mixing  with  those  (of  Arjuna)  white  as 
swans  and  fleet  as  the  mind  in  the  encounter, 
all  peoirte  were  filled  with  surprise. 

x}^^\  Beholding  those  car-warriors,  in 
the  field  of  battle,  the  preceptor  and  disciple, 
Drona  and  Partha,  bo^  endued  with  prow- 
ess,  irrepressible,  learned,  high-minded  and 
greatly  powerful,  cng^^^^  wfth  each  other, 
the  huge  army  of  the  Bharatas  continually 
trembled  (in  feat). 

17.  Reaching  Drona's  car  by  his  own, 
the  mighty  car-warrk>r  and  highly  energe- 
tic Partha  was  filled  with  joy,  and  smiled: 

18.  Saluting  him,  the  mighty-armed  son 
of  Kunti,  the  slayer  of  hostile  heroes,  said  \x\ 
sweet  and  becoming  words. 

19.  "  Having  spent  out  the  term  of  our 
exile  in  the  woocb,  we  wish  to  take  revenge. 
O  you  irrepressible  in  batde,  it  does  not 
behove  you  to  be  always  angry. 

20.  O  gentle  one,  I  will  not  strike  you 
unless  you  strike  me  first.  This  is  my  de- 
termination.    Do  what  you  like." 

21.  Thus  addressed,  Prona  discharged 
at  him  more  than  twenty  shafts.  Put  the 
light-handed  Rirtha  severed  them  all  before 
they  could  fall  down  on   him. 

22.  Displaying  his  weapons  the  energetic 
Drona  soon  covered  Partha's  chariot  on 
all  sides  with  thousands  of  arrows 


e6 


MAtlABllARAtA. 


23.  As  if  to  work  up  Pariha  with  anger, 
that  one  of  incomparable  energy  covered  His 
horses  of  silvery  hoe  wiih  sharpened  and 
/Tan i^a- feathered  arrows. 

24.  When  ihe  encounler  thus  took  place 
between  Drona  and  Arjuna,  they  equally 
discharged  in  bailie  fiery  arrows. 

25.  Boih  of  them  were  equally  illustrious 
and  equal  to  ihe  wind  in  speed,  equally 
conversant  with  celestial  weapons  and  gifted 
with  great  energy. 

26.  When  they  spread  a  net- work  of 
arrows,  they  bewildered  the  kings.  And  all 
the  warriors,  that  were  present  there,  were 
filled  with  wond«:r. 

27.  (They  all)  admired  Drona  who  quick- 
ly shot  arrows,  exclaiming  "  Well  done  I  well 
done!  Who  el«e  can  fight  with  Drona  in 
battle  except  Phalguni  ? 

28.  Surely  the  duty  of  a  Kashtrya  is  very 
hard,  since  he  fights  with  his  preceptor." 
Thus  did  the  people^  stationed  in  the  battle 
field,  say. 

29.  Worked  up  with  anger  those  two 
long-arroed    heroes,  confronting  each  other, 

.and  eadi  capable  of  vanquishing  the  other, 
covered  each  other  with  arrows. 

"  30.  Then  inflated  with  anger,  the  son  cf 
Bharadwaja,  drawing  his  huge  bow  plated 
with    gold    and    hard  to  be  severed,  struck 

*  Phalguni. 

31.  Then  shooting  at  Arjuna's  car 
a  goodly  number  of  sharp  arrows,  bright  as 
the  sun.  he  covered  the  rays  of  the  sun. 

32.  That  mighty  car-warrior  of  large 
arms  wounded  Pariba  with  sharpened 
arrows,  as  the  ck>uds  discharge  showers  on  a 
mountain. 

33.  Taking  up  the  best  of  bows.the  celes- 
tial Gandiva,  capable  of  destroying  enemies 
and  carrying  a  heavy  weight,  the  son  of 
Pandu  delightedly 

34.  Shot  a  number  of  variegated  golden 
mrrows  ;  and  that  enemtic  ihero)  baffled 
the  downpour  oC  shafts  made  by  Bhara- 
dwaja's  son,. 

35.  And  speedily  discharged  arrows  from 
the  bow  tliat  appeared  as  wonderful.  Mov- 
ing about  in  his  car,  Dhanaojaya  the  son  of 
Pritha,  worthy  of  being  kx>ked  at, 

36.  Displayed  his  weapons  simultane- 
CMBly  in  all  the  quarters.  He  converted  the 
sky,  with  his  arrows,  into  one  (expansive) 
shade. 

37.  Drona  was  not  visible  (like  the  sun) 
enshrouded  b>*  mist.  Thereupon  covered  on 
mil  sides  with  excellent  arrows,  he  appeared 


38.  Like  a  burning  mountain.  Bd—id* 
ing  his  own  chariot  eneveloped  in  the  bailie 
t>y  the  shafts  of    Pariha, 

39.  He,  drawing  h*is  best  of  bows  nrutkii^ 
a  sound  like  that  of  clouds,  look  up  a 
huge  weapon  like  a   wheel  of  fire. 

40.  Theu  r>rona,  ornament  of  an  assem- 
bly, discharged  sharpened  arrows.  Then 
arose  a  sound  like  that  of  bamboos  wkenscC 
on  fire. 

4 1 .  That  one  of  immeasurable  enei^^y  en* 
veloped  all  the  quarters  and  the  lustre  of 
tlie  sun  with  goW -winged  arrows  discharged 
from  a  variegated  bow. 

42.  Those  arrows,  with  depressed  knots 
and  golden  wings,  when  they  passed  ihrough 
the  sky,  looked  like   so    many  birds. 

43.  The  arrows  shot  from  Drooa's  bow 
touching  one  another  by  the  wings  appeared 
like  one  long-extending  row  ci  arrows  in  ihe 
sky. 

44.  Those  heroes,  then  shooltf^  their 
golden  arrows,  enveloped,  as  it  weie  Ac 
wdkin  with  a  downpour  of  fire-brands. 

45.  Decked  with  the  feathers  of  Kkmkm 
birds,  these  arrows  looked  like  a  immbcr  of 
cranes  wandering  in  the  autumnal  sky. 

46.  Then  there  ensued  a  highly  terrific 
encounter  between  the  high-soukd  Drona 
and  Arjuna  like  that  between  Vritra  ami 
Vasava. 

47.  They  wounded  each  other  wkh 
arrows  shot  from  bows  drawn  to  the  h^;ke^ 
stretch  like  two  elepbaats  assailing  each 
other  with  their  tusks. 

48.  Those  two  angry  herpes,  omMaent- 
ing    the  battle-field,   fighting   irrnf^mto 
the  practice,  showed  laaay  cdiestial 
in  due  order. 


49.  Anufia,    Ihe    foremost     af 
warded  off,  wkh  sharp  arro«s,llie 
arrows  shot  by  the  fbfemost  of  pcecrpuxs. 

50.  Showing  many  weapons  to  the 
spectators,  that  one  of  dreadful  prowess 
speedily  enveloped  the  sky  with  many 
arrows. 

51  -63.  (BehokKng)  Arjona,  the 
most  of  men,  of  fierce  energy,  discb  ^ 
celestial  weapons  in  that  great  battle 
killing  (soldier^,  the  foremoa  ol 
and  waniors  Drona,  played 
with  arrows  of  ~  , 
warding  off  his  weapons  wkh  kl^ 
waja's  son  fought  with  Aijaa 
there  ensued  an  encounter  between 
foremost  of  men,  worked  op  with  ^ 
striking  each  other,  like  that  between  A< 
cc  lestials  and  demons.  Ar|una  rr^m$rSf 
warded    off    with    his  own,    the 


depressed    knots.    And 


VIRATA    CARVA. 


67 


AifdrSy  Vayavfa  and  Agneya  discharged  by 
Drona.  Shooting  sLarp  arrows,  those  two 
ereat  heroes  converted  the  sky,  with  a 
downpour  of  arrows,  into  one  continuous 
shftde.  Coming  down  on  the  bodies  of  the 
etiemy's  heroes,  the  shafts,  discharged  by 
Arjuna,  made  a  sound  like  that  of  thunder- 
bolt striking  against  a  mountain.  Then, 
O  king,  the  elephants,  cars  and  horses, 
covered  with  blood,  looked  like  Kinsuka 
trees  crested  with  flowers.  And  in  that 
encounter  between  Orona  and  Partha,  the 
field  being  filled  with  arms  adorned  with 
vari^ated  bangles,  mighty  car- warriors' 
golden  coats  of  mail,  banners  struck  down, 
and  warriors  slain  and  assailed  bv  Partha's 
shafts,  the  army  were  terrified.  And 
moving  their  bows  capable  of  bearing  strain, 
they  covered  each  other  with  shafts.  O 
foremost  of  BharataSf  there  took  place  a 
ereat  encounter  between  Drona  and  Ariuna 
nke  that  between  Vali  and  Vasava.  Then 
with  arrows  of  depressed  knots  shot  from 
the  bows  fully  drawn,  they  struck  each  other 
even  at  the  risk  of  their  lives.  There  was 
heard  a  vui.e  in  the  sky  speaking  highly  of 
Drona. 

64.  'Drona  has  performed  a  difficult  feat 
lor  he  fights  with  Arjuna,  of  great  energy, 
6rm-Kanded,  irrepressible  and  an  afllicter 
of  foes, 

65 — 68.  TJie  conqueror  of  the  celestials 
and  Daityas  ..nd  of  all  mighiy  car- warriors. 
BelK>lding  in  battle  Partha's  certain  aim, 
training,  lightness  of  hand  and  the  range 
^of  his  arrows),  Drona  was  !»tricken  ^reatl^ 
wkh  wonder.  '-Then  taking  up  with  his 
hands  the  celestial  bow  Gandiva,  the  ener- 
fifetic  Partha,  O  foremost  of  Bharatas,  drew 
It.  Beholding  the  ddwnpour  of  hb  shafts 
coming  down  Tike  a  swarm  of  locusts,  they, 
all  filled  with  wonder,  exclaimed  "Well 
done!  well  done  \"  Even  the  very  air  could 
not  penetrate  into  the  space  intervening 
between  his  arro>vs. 

69.  The  on -lookers  could  not  mai^  any 
cessation  between  Partha's  taking  up  ar- 
rows and  shooting  them.  .   « 

70.  In  that  dreadftfl  battle  of  quickly 
discharged  weapons  Partha,  speeduy  and 
more  speedily,  shot  arrows. 

71.  Then  simultaneously  hundreds  and 
tliousands  of  arrows  with  depressed  knots 
came  down  upon  the  car  of  Drofia. 

72.  O  foremost  of  Bharatas,  "beholding 
£>rona  entirely  enveloped  With  shafts  shot 
by  the  holder  of  the  Gandiva  bow,  the  army 
set  up  a  mighty  lamentation. 

73.  Even  Indra  spoke  highly  of  the 
light-handedness  of  A  nana  in  the  discharge 
pf  arrows,  as  also  the  Gandharvas  sffnd  Ap- 
saras  who  came  there. 


74.  Then  encircled  by  a  vast  array  of 
cars,  the  mighty  car- warrior,  the  son  of  the 
preceptor  obstructed  Partha. 

75.  Though  greatly  enraged  with  him, 
Ashwathama  praised  \n  his  mind  that  deed 
of  tlie  high-souled  Arjuna. 

• 

76.  Then  possessed  by  wrath,  he  en- 
countered Partha  in  battle  and  discharged 
at  him  a  downpour  of  arrows  like  clouds 
discharging  their  watery  contents. 

77.  Then  turning  his  horses  towards 
Drona's  son,  Partha  offered  Drona  an 
opportunity  to  retreat. 

78.  Securing  an  opportunity,  he  too, 
with  his  coat  of  mail  and  banner  shattered, 
and  wounded  with  great  arrows,  quickly 
went  away  on  his  swiftly-coursing  horses. 

Thus  ends  the  fifty  ^eighth  chapter  ^  the 
retreat  of  DronOf  tn  the  Goharana  of  the 
Virata  rarva. 


CHAPTER     L I  X. 
(GOHARANA    PARVA)— Ca/i/f«i/^i. 

Vaiflhampayana  said  :— 

I.     Then,  Drona's  son,  O  king,  encount 
ered  Arjuna  in   battle.     Partha  then   faced  ' 
him,  moving  like  the  wind, 

3.  With  a  downpour  of  shafts  like   the 
rain-charged  clouds.  There  ensued  a  mighty 
encounter  like  that  between   the  gods  and  ' 
'demons. 

-  3.    The  sun  tlien    did  not'  pour  its  rays 
and    the    wind    did    not  blow.    And   they . 
covered    each    other    with    a    net-work    of 
arrows,  like  Vritra  and  Vasava. 

4.  The  sky  was  enveloped  with  shafts 
and  there  was  a  shade  all  around.  When 
the  two  combatants  fought  with  each  other, 
there  was  a  mighty  cracking  sound, 

5.  Like  that  of  bamboos  when  on  fire.- 
O  conqueror  of  enemies'  cities,  greatly 
assailed  by  Arjuna,  his  horses 

6 — 7.  Were  so  bewildered,  that  they, 
could  not  make  out  which  way  to  go.  Then 
finding  out  the  weak -point  of  Partha,  who 
was  roving  about,  the  highly  powerful  son 
of  Drona  cut  off  his  bow-string  with  a 
sharp  arrow.  Beholding  his  superhuman 
deed,  the  deities  spoke  highly  of  him, 

8.  Exclaiming  "Well-done  Well-done" 
Drona,  Bhisma,  Kama,  and  the  mighty 
car-warrior  Kripa  too,  applauded  lii&  deed. 

9.  Then  drawing  his, that  best  of  bows, 
the  son  of  Drona  again  wounded  Partha, 
the  foremost  of  car- warriors,  on  the  breast 
with  /ifa/f^a -feathered  shafts.  « 


68 


MAflAttllAAAtii. 


fo.  Theft,  larigTnng,  the  fnighty-skrmed 
p£lr(ha  set  a  sfrong^  dnd  fresh  string  to  his 
Gandiva. 

rr.  Tlietl  dtd wing  his  bo^  to  the  shape 
of  a  crescent,  Partha  proceeded  a<  an  m- 
furiated  leader  of  an  de^hant  herd  when  met 
by  another. 

12.  Then  th^i-e  took  plekce  ft  grtat  hair- 
stfprmg  encounter  bet^li^een  those  twc  hd^oes 
peerless  on  earth. 

13.  The  Kiitvxs,  A\\  fUIed  with  wonder, 
sa^  those  two  highly  powerful  heroes  Rke 
two  elephant  chiefs. 

14.  With  hurtm^  arrows  t4  the  shapb 
of  serpents,  those  two  foremost  of  men 
struck  tiacb  oth«$r. 

15.  And  because  the  high-souled  son  of 
Pandu,  Partha,  has  a  pair  of  inejcau^lble 
celestial' quivers,  he  r^mftkied  in  battle  an- 
moved  like  a  mountain. 

16.  Ashwathama's  arrows  however, 
being  speedily  discharged,  were  all  exhaust- 
ed and  for  this  Arjuna  beat  him  down. 

17.  Then  drawing  to  its  full  his  huge 
bow,  Karna  twanged  it^  and  there  arose 
exclamations  of  Alas\ 

18.  Then  PartNa  looked  fori^drd  to 
wherefrom  came  the  t;wang  of  the  bow  and 
saw  the  son  of  Radha^  at  wliich  his  anger 
was  excited. 

»9.  Desirous  of  ,  slaying  Kam^  and 
possessed  by  an^per,  that  foremost  of  Kurus 
looked  towards  him  with  expanded  eyes. 

20.  Then  Partha  going  away  from  the 
sen  of  Dnma*  hb  men),  O  kihg^  sUdt  ihoi&- 
ands  of  arrows  at  him  i(Pkrtha). 

21.  Leaving  behind  the  son  of  Drona, 
the  mighty-armed  Ohananjaya,  the  con- 
queror of  enemies,  rushed  towards  Kama. 

22.  Approaching  him  iind  desiHng  a 
duel,  the  son  of  Kunti,  havm^  Ins  eyes 
reddened  with  anger,  said. 

Thus  end^  ihf  ffiy'ttinih  chapter,  the 
battle  between  Arjuna  and  Ashwaihaman 
in  the  tjokarhna  ef  the  Vifata  Pdrva. 


CHAPTER    LX. 
(GOMARANA  FARVA)^CoHitttued. 

Aijtina  said  :— 

1.  O  Karna,  this  is  ihejtinie  'for  you  to 
make  good  the  boiastful  words  you  gaVe 
jvcnt  to  in  the  midst  of  assembly,  'tntre 
is  none  equal  to  me  in  light*' 


2.  Pi)?'«!ing  with   me  to-diy  Hi  the 
counter,     O     Karna,  you  will    know 
strength  and  will  never  disregard  others. 

3.  Disregarding  piety,  yoo  had  gHvn 
vent  to  many  harsh  words.  But  I  consider 
what  you  wish  to  do  to-day  as  difiicult* 

4«  Fighting  with  me  to«day  in  the  midst 
of  the  Kurus,  do  you  make  good  tke  tftsult* 
ing  wordd  that  yo^  used  towards  file  before* 

5.  D6  you  reftp  now  th6  fr^  of  y^m 
suneriilg^e  Pairtchf^nft  pri^rfcess  la  be  dis- 
tressed by  tht  widted-souled  on«  &FI  dhe 
coort. 

6.  Being  bound  by  tlie  noose  cS  I^^» 
I  desisted,  before,  from  taking  revenge.  Oo 
you  now  see  the  result  of  my  restrainea 
anger  in  battle. 

7.  O  wicked  one,  we  have    undergnoe 
wamy  miseries  in  thfe  forest  for  tw^ve   ycmgs 
Do  you  now  niap  the  fhiit  of  mxr  iieiigii 
ance  to-day. 

8.  Do  you  fight  with  m6, 0  Kam^.  in  the 
b^ttte.     Let  the   Kurus   and  your       '''* 
witntes  It. 


EamasaM:— 


won^   into 


9.  Do  you  cftrrt  out  your 
action,  O  Partha.     That  your  words 
your  deeds  is  known  in  the  world. 

10.  What  you  deed  suffer  formerly 
in  consequence  of  your  inability.  We  can 
aamit  to-day  by  seeing  your  prowess^  O 
Partha. 

II  If  yo^  had  suffered  the  meseries  by 
hfiving  b6en  bobnd  bv  the  tioose  of  moi^itf. 
you  are  e^lly  bound  so  even  n^  tHoii^ 
you  consider  yoarsell  fAse. 

12.  If  you  had  passed  your  exile  In  the 
same  way  as  you  have  said,  and  being  dis- 
tressed (for  practising  austerities)  why  do 
you,  conversant  with  Dharma  and  Artbaas 
you  are,  wish  to  5ght  with  me  t 

13.  If  Sakra  himself,  O  partha.  ^^ea 
your  behalf,  still,  there  will  beno  obstractiSB 
to  my  displaying  my  prowess. 

t4.  Your  wish.  O  sOh  of  Rontf,  is  about 
to  be  fulfiilled.  You  will  fi^Ht  wkh  me  tiOsf 
kwk  see  itiy  |A-owess. 

JLijima  (aid:— 

15;     yp  tofl^  jou  bad  always  fted  tnm 
the  baltl^  while  ^hling  with  me.     For  this, 
ou  are  still  alive;  buftyour  younger  brotficr 
as  been  slain,  O  son  of  Radha« 

t6.  Having  seen  his  younger  brother 
slain,  what  other  man  except  yMi,  would 
retreM  irom  the  ba  tle*fieAd,  and  then  beaM 
as  you  do  in  the  midst  of  gdod  men  T 


I 


VIRATA    fAKVA 


eg 


V&isbadip&yana  said  :-^ 

17.  Having  thus  spoken  to  Kama,  the 
tmconqaerable  Vibhatsu,  encountered  Wto, 
clfscharg^ing  arrows  capable  of  piercing  the 
coats  of   mail. 

18.  The  mighty  car -warrior  Kama  de- 
lightedly received  it  with  a  heavy  downpour 
of  arrows  fike  a  shower  of  cloiufs. 

19.  That  dreadful  network  of  arrows 
covered,  on  all  sides,  piercing  severally,  the 
hdvse!^,  arms  and  gloves  (of  the  hero). 

20.  Unable  to  bear  the  attack  of  Kama, 
Arjuna  Cut  off  the  string  of  his  quiver  with 
a  keen-edged  and  straight  arrow. 

*  21.  Then  taking  out  other  arrows  from 
his  ouiver,  Kama  struck  Arjuna  with  them 
oil  his  hand,  and  the  latter  lost  hold  of  his 
bow. 

22.  Then  the  large-armed  Arjuna  cut  off 
K^mas  bow  into  pieces.  Ht  then  struck 
<Ariuna)  with  a  Sakti,  but  Partha  cut  it  off 
wiin  his  arrows. 

23.  Then  the  heroes  who  followed  Kama 
all  attacked  Arjuna  who  killed  them  with 
arroWis  shot  from  his  Gandiva  bow. 

24.  Then  Vibhatsu  16lled  his  horses  with 
sharpened  •r't)ws  shot  from  his  bow  drawn 
to  the  ears,  and  they  all  fell  down  slain  on 
earth. 

25.  Then  taking  up  another  strong^sharp, 
ana  powerful  arrow,  the  powerful  son  of 
Kunti  struck  Kama  with  it  on  his  breast. 

26.  Boring  through  his  coat  of  mail,  that 
arrow  penetrated  into  his  body  and  he  was 
<feprtved  of  the  power  of  perception  and 
consciousness. 

27.  Experiencing  a  great  pain  and  leav- 
ing the  battle-field,  he  fled  towards  the  north. 
TBen  Arjuna  and  the  mighty  car- warrior 
Uttarabe^an  to  Scoff  him. 

Thus  ends  the  sixtieth  chapter^  the  re- 
treat of  Kama  in  the  Goharana  of  the  Virata 
Parva. 


CHAPTER  LXI. 
(GOHARANA  PARVA)— Cow^wttfrf. 

Vaishampayana  said  :— 

1.  Thereupon  having  vanquished  Vi- 
kartanas  son  (Kama),  Arjuna  said  to 
Virata's  son  (Uttara).  "Take  me  to  that 
army  where  is  seen  the  emblem  of  golden 
palmyra. 

2.  There  our  grand-father,  Bhisma, 
the  son  of  :>hantanu,  looking  like  an  immor- 
tal, waits  on  his  car,  desirous  of  an  encounter 
with  me. 


3.  Then  beholding  the  huge  arrfi  y  cen- 
sisting  of  cars,  elephants  and  horses,  and 
being  wounded  greatly  with  arrows  Ut4ara 
said  to  Partha. 

4.  "  O  hero,  I  am  incapdble  of  restraUi* 
ing    here    )'oiir  excdknt  hctTses.     My  vital 
breaths  are  being  exhausted  and  my    miad^. 
is  bewildered. 

5.  The  ten  quarters  appear  as  if  mdting 
away  on  account  of  the  effulgence  of  the 
celestial  weapons  used  by  you  as  well  as  by 
the  Kurus. 

6.  I  am  beside  myself  with  the  srtiell  of 
flesh,  blood  and  fat.  Beholding  your  feat, 
my  mind  has  been  divided  in  twain. 

7.  I  had  never  seen  before  in  battle  such 
an  assemblage  of  heroes.  By  the  great 
sound  of  the  clashing  of  maces,  the  blare 
of  conchs, 

8.  By  the  war-cries  of  the  heroes, 
the  roars  of  elephants,  by  the  twang  of  the 
the  Gandiva  reaOmUing  the  soutul  of  light- 
ning, 

9 — lOw  i  have  been  so  stupified,  O  hero, 
i\\Ai  I  have  been  deprived  of  the  power  hear- 
ing and  reooUecting.  Beholding  you  makmg, 
a  circle  in  battle  while  drawing  your  Gan- 
diva bow  my  vision  is  growing  dilated,  O 
hero,  anda»y  heart  isjending  asunder, 

11.  Beholding  your  dreadful  flgore  in 
battle  resembling  that  of  the  holder  of 
Pinaka  When  worked  up  with  anger  and  as 
well  as  the  terrible  arrows  4isoliarged  by 
you,  I  am  filled  with  fear. 

12.  I  am  at  a  loss  to  find  out  ^lAierx  you 
take  up  your  fine  arrows,  set  theifi  on  yow 
bowstrifi^  and  shoot  tiiem.  De«prtved  of 
my  consciousness^  I  do  not  see  you,  aithaugh 
beifore  my  eyes. 

13.  My  vitality  is  sinking  and  the  earth 
Seems  moving  before  me.  1  have  no  power 
to  hold  the  reins  of  these  horses. 

Axjtina  said :— 

14.  Do  not  fear  ;  cheer  yourself  up.  You 
too,  O  foremost  of  men,  pei'fOrmea  miiny 
wonderful  deeds  in  the  batue- field. 

15.  May  you  fare  wefl.  Y«i  are  a  prince 
boHi,  in  the  well'krtowd  race  of  Matf^yn,  for 
vant|ubhing  youf  eRem4ed«  You  should 
net  therefore  be  -dispirited. 

16.  Stationed  on  my  car,  call  up  your 
^reat  energy,  O  prince.  Restrain  my  horses 
m  battle,  O  slayer  of  entmiies. 

VaidiaBipayana  said  :— 

17.  Havinfi^  thus  addressed  the  son  of 
Virata,  the  k>remost  of  men   Ariofna,   the 

\  best  of  car- warriors  again  said  to  Uttara. 


.1^ 


t> 


MAHAHIIARATA 


18  "Take  me  again  before  Bhisma's 
army.  1  sliill  cut  off  his  bowstring  in 
battle. 

10  You  will  sec  to- day  the  divine  wea- 
pons*  aglow  with  beautv.  s^<>t^  ^V,  "^' 
flashing  like  lightning  in  the  midst  of  clouds 

in  the  sky. 

20— 2ii.  The  Kurus  shall  see  my  Gan- 
diva  with  back  made  of  gold.  The  enemies 
assembled  together  shall  discuss  by  saying 
••By  which  hand  of  his,  nght  or  left,  does 
he  discharge  arrows."  I  shall  make  a 
terrible  river  to  flow  to-da);  towards  the 
other  world,  wiih  blood  fonts  water,  the 
ciirs  for  the  eddies  and  the  elephants  for 
the  sharks.  I  shall,  with  arrows  of  depressed 
knots,  cut  off  the  Kuru  fbrest  having  hands 
feet,  heads,  backs  and  arms  for  the  bran- 
ches  of  the  trees.  And  vanquishing  alone 
the  Kuru  army  with  a  bow  m  hand, 
there  will  be  a  hundred  roads  to  me  as  to 
fire  in  the  forest.  Struck  by  me,  you  will 
see,  the  army  whirling  only  like  a  wheel. 

2^.  1  shall  show  you  to-day  my  most 
aocompUshed  training  in  archery  and  the 
use  ol  weapons.  Stand  firmly  on  my  car, 
^irilKther  the  ground  be  even  or  uneven. 

26—27.  I  can  pierce  with  my  winged 
arrows  «iw  the  Sumeru  '"^untain  that 
rises  up  to  the  sky.  Formerly  at'  Indras 
commiKi  1  killed  hundreds  and  ih«»«"fs 
of  Faulomas  and  Kalakhajns  m  baitle. 
1  have  obuined  the  firmness  of  grasp 
from  Indra  and  successful  aim  from 
Brahma. 

28— ^a.     I   bave    learnt    from    Prajapati 
the  diverse  kinds  of  fierce    warfare.    On 
the  otherside  of  the  ocean,  I   defeated  sixty 
thousand  car-warriors  all   dreadful  archers 
living  in  Hiranyapura.     Behold  me,  to-day, 
striking  down   the    vast   number  of    Kurus 
like  a  high  wind  scattering  a  heap  of  cotton. 
>W  the    power  of   my    arrows   I    shall  set 
fire  to   the    Kuru   forest  having  standards 
lor  the    trees,    the  infantry  for  the  shrubs 
and  the    car-warriors    for    the     beasts  of 
orev.    Like  the  holder  of  thunder  routing 
the  demons,  alone  shall  I   today  with   my 
straight  arrows  strike  down  from  the  nests 
of  their  ^rs    the    Kurus    fighting  to  the 
best  of  iheir  power  in  battle. 

o^  I  have  obuined  from  Rudra,  the 
Rmudra,  from  Varuna,  the  Varuna.  from 
Agni.  the  Agneya,  from  Vayu,  tlie  Vayava 
an^from  Indra,  the  thunderbolt  and  other 
weapons. 

^l.  1  shall  forsooth  eradicate  the  dread- 
fulDhritarasira  forest  although  protected 
by  many  powerful  heroes.  1  herefore,  re- 
move your  fear,  O  son  of  Virata.' 

35     Thus  consoled  by  Savyasachin    the 


son  of   ViraU   entered   into    that    dreadful 
array  of  cars  protected  by  Bhisma. 

36.  The  patient    Bhisma   (the  son   of 
river)  withstood   the  miglity  armed   Arjuna   , 
advancing     with  a   view  to  vanquiih  tfcc 
ICucus  in  battle. 

37.  Then  approaching  him  and  drawing 
out  a  sharp  arrow,  Jishnu  cut  off  with  it 
the  root  of  his  banner.  Struck  down  it  tcU 
on  the  ground. 

38—39.  At  this  the  four  powerful  hw)e»  * 
Dushasana,  Vikarna,  Dussahaand  Viving- 
shati,  skilled  in  the  use  of  weapons,  guted 
with  great  energy  and  adorned  with  bera* 
tiful  garlands  and  ornaments,  approadiing, 
withstood  that  dYeadful  bowman  Vibhatsa. 


40.  Having  pierced  Virata's  son  with  a 
dart,  the  heroic  Dushasana  struck  Anuna 
on  the  breast  with  a  second  one. 

41 .  Confronting  him,  Jishnu,  with  a  great- 
ly sharpened  arrow  with  the  wings  of  a 
vulture,  cut  off  his  bow  made  of  bumisbcd 
gold. 

12.  He  then  wounded  hfm  on  his  bc^^^ 
with  five  arrows.  Assailed  by  the  BTUsms 
of  l^artha,  he  left  the  battle-field. 

43.  Then  with  sharp  and  straight  a«Wf» 
havintf  the  wings  of  vultures,  DhritarasKfrk's 
son  Vikarna  wounded  Arjuna,  the  slayey  of 
hostile  heroes. 

44.  Immediately  also  the  son  of  Kunli 
wounded  him  on  his  forehead  with  straight 
arrrows.  Thus  wounded,  he  fell  down  from 
his  chariot. 

45.  With  a  view  to  rescue  his   brother  io 
battle,    Dussaha,  accompanied   by   Viving-. 
shall,,  approached  Partha  and  covered  him 
with  sharp  arrows. 

46.  Not  the  least  excited,  Dhananjaya 
simultaneously  struck  both  of  them  with  a 
pair  of  sharp  arrows  and  destroyed  the 
horses  of  the  l>oth. 

47.  Havmg  their  horses  slain  and  per- 
sons wounded,  both  the  sons  of  Dhritarash- 
tra  were  taken  away  by  their  followers  who 
came  there  with  other  chariots. 

48.  Vibhatsu,  never  defeated  in  batik— 
the  highly  powerful  son  of  Kunli,  adorned 
with  a  diacfem  and  havmg  sure  aim,  co^wrfed 
all  the  quarters  with  hia  arrows. 

Thus  ends  the  sMy  first  chapter,  the  M- 
tie  between  AH  una  and  Dushasana  in  ihi 
Goharana  of  the  Virata  Parva. 


VIRATA  PARVA. 


7« 


CHAPTER  L  XI  I. 
(GOHARANA  PARVA)— Contittued. 

Vaishampayana  said  :— 

1.  O  descendant  of  Blmrata,  then  united  j 
together  all  the  ni ig I »ty  car- warriors  of  the  • 
Kuru  army  began  to  strike  Arjuna  collec-  ; 
lively. 

2.  That  one  of  incomparable  energy 
covered,  on  all  sides,  all  those  mighty  car- 
warriors  with  a  net-work  of  arrows  as  the 
mountains  are  covered  with  dews. 

3.  The  huge  elephants  roaring,  the 
horses  neighing  and  the  bugles  and  conchs 
being  sounded,  there  arose  a  great  tumult. 

4.  Piercing  the  bodies  of  elephants  and 
horses  as  also  the  iron  coats  of  mail,  the  ar- 
rows of  Partha  dropped  down  in  thou- 
sands. 

5.  Shooting  speedily  his  arrows,  the  son 
of  Pandu  looked  m  battle  like  the  blazing 
mid-day  sun  of  the  autumn. . 

6.  Possessed  by  fear,  the  car- warriors 
began  to  leap  down  from  their  cars,  the 
horse-men  from  horse-back,  and  the  infantry 
to  fly  away. 

7.  There  arose  a  great  sound  when  the 
arrows  of  the  htgh-souled  Arjuna  pierced 
the  copper,  silver  and  iron  m^de  coats  of 
mail. 

8.  The  field  was  soon  filled  with  the 
<:orpses  of  the  warriors  mounted  on  ele- 
phants and  horseSi  killed  by  sliarpened  ar- 
rows. 

9.  The  earth  was  covered  with  dead 
bodies  of  men  fallen  down  from  the  chariots 
where  they  were.  Dhananjaya  as  if  danced 
in  the  battle-field  with  bow  in  his  hand. 

10.  Hearing  the  twang  of  Gandiva  like 
the  rumble  of  thunder  and  being  possessed 
by  fear,  all  the  soldiers  fled  away  from  the 
battle-field. 

11.  There  were  seen,fallen  in  the  battle- 
field, heads  having  earrings  and  helmets 
and  golden  necklaces. 

12.  The  earth  was  coyered  with  human 
bodies  mangled  by  shafts,  arms  with  bows 
and  hands  with  ornaments. 

13.  O  best  of  the  Bharata  race,  on 
account  of  the  heads  cut  off  by  sharpened 
arows,  falling  continually  on  the  ground,  it 
appeared  that  a  shower  of  stones  fell  from 
the  sky. 

14.  Displaying  his  own  fierce  prowess, 
Partha  of  dreadful  prowess  ranged  in  tlie 
battle  •field  pouring  his  celestial  weapons. 

15.  The  dreadful  son  of  Pandu  dis- 
charging  his  fire  of  anger  at   the  sons  of 


Dhritarashtra  and   beltotdihg   his  dreadful 
prowess  burning  down  the  army, 

16.  They  all  became  terrified  in  the 
presence  of  the  son  of  Dliritaraiihtra.  HaV- 
invj  struck  terror  into  the  army  and  routed 
the  mlghiy  car- warriors, 

17.  Arjunn,  the  foremost  of  victors, 
ranged  in  the  battle-field.  He  made  a  river 
of  mighty  currents  having  blood  for  the 
water  to  flow, 

18.  Like  that  created  by  Time  at  tlie 
end  of  Yuga  having  bones  for  the  n>oss  and 
the  dreadful  hair  of  tie  dead,  slain  by  the 
arrows,  for  the  straws  ; 

19.  H.iving  coals  of  mail  and  turbans 
floating  on  tlie  surface,  the  elephants  standi 
iiig  for  islands.  The  marrow,  fat  and  blood 
constituted  the  greatly  terrific  currents. 

20.  It  was  dreadful   and    highly   terrific^ 
resounding  with  tlie  yells  of  Ferocious  beasts* 
It  was  filled  with  sharpened  weapons   fornl- 
ing  its  crocodiles,   and   was    frequented  By 
cannibals. 

21.  Strings  of  pearls  formed  its  ripples 
and  diverse  other  ornaments  the  bubbles. 
The  arrows  were  the  eddies,  the  elephants 
were  tlie  crocodiles,  and  it  was  incapable  of 
being  got  over. 

22.  The  mighty  car- warriors  were  the 
islands  and  it  was  filled  with  the  sound  of 
bugles  and  conchs.  Ill  us  Partha  made 
a  river  of  blood  which  it  was  so  hard  %o 
cross. 

23.  People  could  not  make  out  when 
Partha  took  up  arrows,  when  he  drew  the 
Gandiva  bow  and  discharged  them. 

Thus  ends  th$  sixty  second  chapter,  the 
carnage  caused  by  Partha  in  the  Goha¥Uf9a 
of  the  Virata  Parva* 


CH  A  PTER  LXIfl. 
(GOHARANA  ? ARV AY-^Continued 

Vaishampayana  said  :— 

I — 2.  Then  Duryodhana,  Kama,  Dusha« 
^ana,  Vivingsati,  the  mighty  car*warrk>r 
Kripa,  Drona,  with  his  son,  holding  QVt 
their  strong  and  powerful  bows,  rushed  with 
anger  towards  Dhananjaya  with  a  view  t« 
kill  him. 

3.  O  great  king,  then  on  hb  car  efful- 
gent Kke  the  rays  of  the  sun,  the  standard 
of  which  was  struck  down,  Arjuna,  having 
the  emblem  of  a  monkey  on  his  car,  encoun- 
tered them. 

4.  Then  covering  Dhananjaya  with 
highly  powerful  weapons,  Kripa,  Karna, 
Drona,  the  foremost  of  car- warriors, 


71 


MM1AB41ARATA. 


5.  Showered  a  ciownpour  of  s)iaks,  Kke 
douds,  on  him,  and  struck  him. 

6.  Waitmg  at  a  distance  they  speedi- 
ly covered  him  in    battle    with    numberless 

7.  He  being  thus  covered  with  celestial 
we!i|Mns,  not  even  a  space  measuring  two 
^fingers  was  seen  on  him. 

8.  Then  smfling,  the  mighty  car-warrior 
Vibhatsu  set  the  Aindra  weapon,  effulgent 
like'^e-son,  on  his  Gandiva  bow. 

g.  Like  the  sun  covering  (the  earth) 
with  rays,  the  powerful  son  of  Kunti,  decked 
with  a  diadem,  remained  in  the  battle-field 
xoyering  all  with  arrows. 

lo.  As  lightning  in  the  clouds,  as  fire 
in  the  rock,  so  the  Gandiva  slione  like  the 
rain -bow. 

Thus  ends  the  sixty-third  chapter,  the 
fi£ht0f  Arjunatin  the  Goharana  of  the 
fin 


'irata   Parva, 


CHAPTER  LXI  V. 
(GOHARANA  PARWA)^-Cimtimied. 

VAJ^hainpayana  said  :— 

U  The  warriors  being  thus  slain, 
BhifimA,  ihe  sow  of  Shantanu,  the  grand- 
iaither  of  Bharatas,  ruslied  at  Dh^nanjaya, 

2.  Taking  up  the  best  of  bows  made  of 
rbtwnished  ^d,  and  sharp  arp0ws  capable  of 
4lieroiog.to  Uie  very  viiaU. 

3.  And  on  account  of  a  white  umbrella 
being  held  over  his  head,  ihat  foremost  of 

TOien  shone  like  a  hill  at  suo-rbe. 

4.  Blowing  his  conch  and  cheering  up 
the  son  of  Dliritarastra,  the  son  of  Ganga 
encountered  Vibhatsu. 

5.  Seeihg  hrni  «pproach,  that  slayer  of 
hostile  heroes,  the  son  of  Kunti  received  him 
gladly  4ike  aliill  receiving  a  doud. 

6.  Then  the  greatly  energetic  Bhisma 
discharged  ejght  quick  arrows,  sighing  like 

•  serpents,  at  Partha's  flag.' 

7.  Reaching  the  flagstaff  of  the  son  of 
,  Pandu,  those  winged  arrows  struck  the  blow- 
ling    monkey  and  other  creatures  stationed 

on  the  flagstaff. 

.  S,    Then  with^  hugeai¥l  fthajqp:dart,  the 
'  son  of  Pandu  quickly  cut  off  B.(usma's  um- 
brella and  it  Jell  down  on  the  ground. 

9.  TkC'SOfi  of  Kunti,  with  arrows,  itniOk 
his  flagstaff,  his  two  horses  and  her  driver 
that  projected  his  flanks. 

<xo.  Unable  to  bciar  this,  Bhisma  though 
he  kneMr:Ar}tiiia*»  prowoss  covered  Dhanan- 


jaya,   the  fon    of     Pandv    with      cdeslial 
weapons. 

11.  Then  discharging  a  cdcalial  weapon 
at     Bhisma,    Pandava,      of    incomparable 
energy,  received  him  like  a  hill  receiving  & 
huge  mass  of  cloud. 

12.  There  was  a  mighty  and  hair-stirrii^ 
encounter  between  Partha  and  Mlnsias 
like  that  between  Vali  and  Vasava. 

1-35— I  g.  The  Kufii  warriors,  witfi  tlieir 
sokiiers,  witnessed  that  encounter  between 
Bhisma  and  Partha  attacking  each  other 
with  darts.  Partiia  shooting  airows  with 
both  the  hands*  the  Gandiva  bow  looked 
like  a  continuous  circle  of  fire.  The  soa  «f 
Kunti  enveloped  Bhisma  with  himdrecis  ol 
sharp  arrows  like  a  cloud  covering  the 
mountain  with  rain.  Bhisma  with  his  own 
arrows  counteracted  that  shower  of  arrou-s 
like  banks  resisting  the  surging  deep,  an  J 
covered  Arjuna  with  shafts.  Those  shafts, 
sunclered  into  a  thousand  pieces,  idH  on  Ar- 
juna's  car.  Then  arose  a  doiwopofir  ol 
gold-winged  shafts  going  ttw-ongh  tbe^ci^ 
like  a  swarm  of  locusts.  He  then  pierced 
Bhisma  with  a  hundred  sharpened  ilialts. 

20.  The  smiling  Vibhatau  with  sharp 
sliafts  furnished  with  vulturine  leatficfs 
cut  off  the  ^ow  of  Bhisma  resembling  Jhe 
sun  in  effulgepce. 

21.  Then  ;with  ten  shafts  Dhanafi|^P9« 
the  son  of  Kunti,  wounded  him,  brave. as  he 
wasi  'On  the  breast. 

22.  Thus  assailed,  the  powerful  aon  «C 
Gan^r^  sUiod  leaning  for  a  ioog  time  on  Afi 
pole  of  the  car. 

23.  BehoWing  him  senseless,  his  chario* 
tecr  remembering  his  instuctions  look  away 
^he  mighty  car-warrior. 

Thus  ends  the  sixty  fourth  chapter,  ihe 
defeat  of  Bhisma,  in  the  Goh'aranm  of 
Virata   Parva. 


CHAPTER  LXV. 
(GOHARANA  PARVA)-^Co«lfn*«#. 

Vaishamyayana  said  :— 

1.  After  Bhisnwi  had  fled  ajway  Irom 
the  battle-field,  the  illustrious  Dunfodbana, 
hoisting  vp  his  flag,  approdchefj  Aritina 
with  fcow  m  handi  and  sending  up  a  lai»4 
roar.  ^ 

2.  Then  wit\i  a  dart  shot  from  ttte  boiw 
drawn  to  the  ear,  }\e  wounded^  on  ipe  fore- 
head, Dhananjaya  of  fierce  ener^,  and  a 
terrible  bowman  ranging  in  the  mtdst  of  the 
enemies. 


VlllAtA   MRVA. 


n 


^,  And  wounded  with  a  sharp  golden 
arrow  on  his  forehead,  that  ittustrious  hero 
shone  like  a  hill  with  a  single  peak. 

4.  Severed  by  hb  arrow  warm  life-blood 
gushed  out  of  the  wound.  And  piercing 
his  forehead,  that  golden  shaft  appeared 
beautiful. 

5.  And  struck  by  Duryonhana,  with  a 
shaft,  the  highly  (>owerful  and  swift-handed 
Arjuna,  excited  with  anger,  struck  the  king 
in  return  with  arrows  that  were  powerful 
like  venomous  snakes. 

6.  Duryodhana  of  fierce  energy,  attacked 
Fartha,  and  Partha  attacked  him.  Thus  two 
foremost  of  men,  born  in  the  family  of 
Ajamida,  struck  each  other  in  the  battle. 

7.  Then  supported  by  four  cars,  Vikarna 
rashed  on  an  infuriated  elephant,  huge  as  a 
mountain,  against  Jishnu,  the  son  of  Kumi. 

8.  Seeing  him  come  qtiickly,  Dhananjaya 
struck  that  elephant  •chief  on  the  head,  bet- 
Dr«en  the  temples,  with  a  fierce  iron  shafty 
discharged  from  the  bow  drawn  to  the  ear« 

9.  Like  thunderbolt,  hurled  by  Indra, 
smiting  a  hill,  the  arrow,  with  vulturine 
wtngs  ,ihot  by  Partha,  penetrated  up  to  the 
vary  feathers  into  the  huge  elephant. 

10.  Struck  by  the  arrow  that  elephant- 
chief,  greatly  pained  began  to  tremble  ;  and 
being  exhausted,  it  fell  down  on  the  earth 
like  a  mountain  summit  clapped  by  a 
cfninderbolt. 

11.  All  on  a  sudden,  ffettiog  down  in 
great  fear  from  the  car,  Vikarna  ran  full 
ei^ht  hundred  paces  and  got  on  the  car  of 
Vivmgshati. 

12.  Having  killed  with  that  thunder- 
like  shaft,  that  elephant,  huge  as  a  hill,  and 
resemblirig  a  mass  of  clouds  the  son  of  Fritha 
struck  Duryodhana  on  the  breast,  with 
another  arrow  of  the  same  kind. 

13.  The  elephant  and  the  king  having 
ttitts  been  both  wounded  aifd  Vikarna 
having  fled  away  with  the  followers,  other 
warriors,  smitten  with  the  shafts  discharged 
from  the  Gandiva,  fled  from  (he  field  in 
panic. 

I4«  Having  seen  the  efepfiant  sfairt  by 
Partha,  and  all  other  heroes  running  away, 
Duryodhana,  the  foremost  of  Kuros,  turn- 
ing his  chariot,  hnmediatefy  f(ed  where 
Partha  was  not* 

15;  While  Duryodhana  was  thus  taking 
la  his  heels,  in  great  tenor,  pierced  by 
that  arrow,  and  throwing  up  bkKKi,  Kfrkiir, 
stUI  eager  for  battle  and  capable  of  with- 
standing every  enemy,  censured  him. 

Aijuna  said  :— 

16.    Renouncing  your    great   lame  and 
10 


glory,  why  do  you  take  to  yoxir  heels  1  Why 
are  not  vour  trumpet  blown  lit  the  same 
W&y  as  when  you  started  from  your  kiijg- 
dom. 

17.  f  am  the  dbedierit  serVailt  of  Vudhts- 
thira.  t  am  the  third  son  of  Pritha,  standing^ 
here  for  battle.  Turning  back,  show  me 
your  face.  Remember  the  conduct  of  kings, 
O  sdn  of  Dhritarashtra. 

iS.  The  name  Durj^odhaiia,  given  to 
you^  is  thus  made  meaningless.  Where  is 
your  persistende  in  battle- time.  You  run 
away  leaving  the  battle-neld. 

Thus  ends  ihe  sixty-f^ih  chiibte¥,  ih6 
tetreai  of  Duryodhatia  in  thd  Uohardnd 
of  the  Virata  Patva, 


CHAPTfiR    LXVt. 
(GOHARANA  P\KVK)'^Continued. 

Vaighampayana  iaid  :— 

I.  Having  defeated  the  Kurus,  that  one 
(Ariuna),  having  the  eyes  of  a  bull,  brought 
back  the  tmmeiise  wealth  of  Virata. 

a— ^.  While  the  sons  of  Dhritarasira^ 
after  beinf  defeated,  were  going  away,  a 
large  number  of  Kuru  soldiers,  coming  out 
of  t\tB  deep  forest,  appeared  slowly  before 
Partha,  their  hearts  filled  with  fear.  They 
stood  before  him  with  jbined  hands  and  dis^' 
bevelled  hatr. 

4.     Exhausted  ^th  hunger   and    thursf . 
come    in  a  foreign  coumry,  beside  then. 
selves  with  fear,  and  bewildered/  they  bowi  1 
down  to  the  son  of  Pritha  and  said  "We 
are  your  slaves."  (At  which  Arjuna  said)  .  — 

•^  '' Wekome !  Ma^  yoir  fare  well.  Go 
away.  You  have  nothing  to  fear.  I  assure 
you,  I  will  not  kill  them  who  are  ^ricken  with 
fear." 

6.  Hearing  these  words  of  aissurance, 
the  wartiofs  blessed  him  by  praising  his 
illostrioas  deeds  and  wishing  him  a  fong  life. 

7.  The  Kauravas  could  not  withstand 
AijUna,  when,  after  dispersing  the  eiYemies, 
he  proceeded  towards  Virata's  eity,  like  an 
elepham  with  rent  temples. 

8.  Havirtjpf  dispersed  the  Kuru  army,  fiker 
a  violent  wmd  scattering  fhe  clouds,  chat 
destroyer  of  foes,  Partha,  respectfully  said 
to  the  Matysa  Prince. 

9.  *<It  is  known  to  yoof  aikme  that  the 
sons  of  Pritha  are  Kvtng  with  your  father. 
Do  not  applaud  them  after  going  to  the 
city,  for  then,  the  king  of  Matsyas  will  dief 
ill  fear. 


74 


MAHABIIARATA. 


TO.  Ralhcr  entering  ihc  city,  do  you 
announce  this  as  your  own  work  before  your 
L-uher,  saying  "The  army  of  the  Kurus  has 
been  defeated  by  me,  and  the  kine  have 
been  rescued  by  me  from  the  enemies." 

Uttara  said  :— 

II,  "I  have  not  the  power  to  accomplish 
the  deed  you  have  done.  1  shall  not,  how- 
ever, O  savyasacliin,  disclose  you  before  my 
father  till  you  do  not  ask  me  to  do  it." 

I2»  Having  defeated  the  enemy  and 
rescued  the  kine  from  the  Kurus,  Jishnu, 
again  came  b;»ck  to  the  cremation  ground  ; 
and  coming  to  the  Sami  tree,  he  stood  there, 
with  his  body  wounded  whh  arrows. 

13.  Then  tlwit  huge  mortkey,  resembling 
the  fire,  got  up  into  the  sky  with  other 
creatures.  In  the  same  way  the  illusion  died 
away,  and  he  twisted  his  banner,  having  the 
emblem  of  a  I'on,  again  on  his  car; 

14.  Then,  having  kept,  as  before,  the 
arcows  iai>d  quivers  of  (hose  great  Pandu 
prkices  and  also  the  other  weapon  (Gandiva) 
whicfi  makes  the  battle  dreadful,  the  Matsya 
Prince,  having  Kiritin  for  his  charioteer, 
ghtdly  started  for  his  city. 

15 — 16.  Having  performed  a  highly 
wonderful  deed  and  slain  the  foe,  Partha, 
too,  finding  his  hair  into  a  band,  as  before, 
took  the  reins  from  Uttara's  hands.  That 
hign-souled  one  (Partha),  agairk  asson»ing 
the  form  of  Vrrhannala,  gladly  entered  the 
city  as  the  charioteer. 

xy.  Then,  all  the  Kurus,  routed  and 
defeated,  started  for  Hastinapur  with  a 
dejected  miod. 

18 — 20.  Phalgunt,  on  his  way  back,  ad- 
dre*'sed  Uttnra,  saying  '*0  Prince,  O 
mighty-armed  hero,  the  krne  have  been 
escorted  in  advance  by  the  cow-herds. 
Having  refreshed  the  horses  with  drink 
^nd  bath,  we  shall  enter  the  city  in  the 
afternoon.  Let  the  cow-herd,  sent  by  you, 
go  m  advance  to  the  city  with  the  good 
news  and  announce  your  victory." 

2 1 .  Thereupon,  at  the  words  of  Plialgum, 
Utura  speedily  despatched  messengers  to 
an  nan  nee  I  he  king's  victcry  with  the  mes- 
sage "  rhe  enemies  have  been  defeated  and 
the  kine  rescued," 

Thus  ends  the  sixiy^sixtk  ckapier,  tk€ 
return,  of  Uttara  to  his  city  in  the  Goharana 
pf  the  Virata  Parva. 


CHAPTER    LXVIL 
(GOHARANA  PARV Ay^-Conttnutl. 

Vaishampayana  said:— 

t .  Having  recovered  speedily  hs  wealth, 
Virata,  the  master  of  the  army,  entered 
delightedly  the  city  with  the  four  Psatdarsts, 

2.  Havmg  defeated  the  Trigarttas  b 
battle  and  rescued  the  kine,  the  kin|^  shone 
there,  in  the  midst  of  the  Parthas. 

3.  AH  the  heroes,  with  the  sons  of  FritlB, 
worshiped  the  heroic  (Virata)  the  increaser 
of  friend's  joy,  who  was  seated  on  Ids 
throne. 

4 — S.  All  his  subjects,  along  with  ibt 
Brahmanas  and  the  soldiers,  came  and  ad- 
ored him.  Welcoming  them,  the  ktn^  of 
Matsya  sent  away  the  Brahmanas  ana  die 
subjects.  Then  the  king  of  Mateyas»  Virata* 
the  commander  of  armies,  enquired  of 
Uttara  and  said  *'  Where  has  he  goast  7* 
Then  all  tl>e  females  and  girb  of  the  uuier 
appartment  said  "The  kine  were  taken  away 
by  the  Kurus.  Out  of  excessive  braveiy, 
the  conqueror  of  the  earth  alone^  with 
Vrihnnnala  as  his  help,  went  out  to 
vanquish  them — the  six  powerful  car-war* 
riors  Bhisma  the  son  of  Shantanu,  Kripa, 
Kama,  Duryodhana,  DrOna  and  Orona*s 
son,  who  aH  liave  come." 

9.  Hearing  that  his  brave  son  had  gone 
out  with  orrfy  one  car  and  Vrihannala  as  bis 
charioteer,  the  king  Virata  was  filled  with 
sorrow  and  said  to  his  leading   ministers  : — 

10.  •'  Hearing  of  the  discon»fitare 
of  the  Trigarttas,  alT  the  Kurus  and  other 
kings  will  not  surely  wait  there. 

It.  fjet  those  of  my  warriors,  who  have 
not  been  wounded  by  Trigarttas,  go  out  with 
a  highly  powerful  army  to  rescue  LTttara,** 

12.  Saying  this,  the  king  Virata  socn 
despatched  for  his  son,  horses,  elephants^ 
cars,  and  a  large  number  of  infantry,  decked 
with  various  dresses  and  ornaments* 

13.  Virata,  the  king  of  Kfatsyas  and 
comniander  of  armies,  ordered  out  speedSy 
an  army  consisting  of  four  divisions. 

14.  He  said:^ — '*  Learn  without  delay,  if 
the  prince  is  still  ative  or  not.  Methintcs^  he, 
who  has  got  an  useless  person  for  his  chart* 
oteer,  is  not  yet  alive. 

15.  Then  the  king  Vudhishthira  smilii^ 
ly  said  to  the  king  Virata,  who  was  greatly 
striken  with  soi^row  "'H  VnKanna&  has 
been  his  charioteer,  the  enemies  wiO  not  be 
able  to  take  away  tlie  kine* 

16.  Well  guarded  by  that  charioteer, 
your  son  will  he  able  to  defeat  all  the  kingt 
allied  with  the  Kurus.  as  welt  as  all  the 
celestials,  Ashuras  and  Vakshas*" 


VIR-TA   PARVft. 


7S 


17.  In  the  meantime,  iheswifHy  coursin? 
emissaries,  despatched  by  Uttai.i,  reached 
the  city  and  announced  the  victory. 

18.  The  messenger  then  described  to  the 
king  everything — the  excellent  victory,  the 
defeat  of  the  Kurus.and  the  expected  arrival 
of  Uttara. 

19.  He  said  : — "  All  the  kine  have  been 
rescued,  ttie  Kunis  have  been  vanquish2d, 
and  Uttara,  the  slayer  of  enemies,  fares  well 
with  his  charioteer." 

Yudhishthin  said  :^ 

20.  **  By  gook  luck  it  is,  that  the  kine 
bave  been  rescued  and  the  Kurus  have  fled 
away.  I  do  not  consider  it  strange,  that  your 
son  defeated  the  Kurus.  Victory  is  secure 
to  him  who  has  got  Vrlhannala  as  his 
charioteer.** 

21.  Hearing  of  the  victory  of  his  son  of 
immeasurable  energy,  the  kmg  Virata  was 
greatly  delighted,  and  the  hairs  of  his  body 
stood  up. 

22.  Then  having  covered  the  messengers 
with  presents,  he  said  to  the  ministers  **  Let 
tny  highways  be  decorated  with  flags. 

23.  Let  all  the  gods  be  adored  with  pre* 
eents  of  flowers.  Let  the  princes,  leading 
warriors,  harlots  adorned  with  ornaments, 

24.  And  all  the  musicians  go  out  to 
receive  my  son.  Let  the  man  who  rings  the 
bellf  riding  an  infuriated  elephant, 

25.  Announce  ray  victory  at  tite  meeting 
off  the  four  roads.  Let  Uttara,  too,  encircled 
by  many  princesses,  dressed  and  adorned  !n 
a  charming  style,  go  out  to  receive  my  son." 

26 — 27.  Hearingj  the  words  of  the  king, 
all  the  citizens,  with  auspicious  things  in 
their  haiuls,  with  c>'mbals,  trumpets  and 
conchs,  and  gorgeously  attired  handsome 
ladies,  reciters  of  hymns,  and  many  other 
raustcians,  went  out  to  welcome  the  highly 
powerful  son  of  Virata. 

28.  Having  ordered  out  soldiers,  maidens 
and  well-adorned  harlots,  the  wise  king 
delightedly  said  these  words 

29.  "  Bring  the  dice,  O  Sairindhri,  and 
let  us  play,  O  Kanka."  To  him  then  speak- 
ing, Yudhishthira  said 

30.  "  We  have  heard  that  one^  in  an 
ecstasy  of  joy,  should  not  gamble.  I  do  not 
wish  to  play  with  you  to-day  who  are  fllled 
with  joy.     1  always  wish  to    do    you   good. 


I 


If  you  (stilt  wish),  b^in.'* 

Virata  said  :— 

31.  "Females,  kine,  gold  and  other 
nches  whatever  I  have,  noihing  you  will  be 
able  to  keep  to-day  even  if  i  do  not  gam- 
ble;» 


Kanka  said  •— 

32.  **0  king,  O  ^iver  of  honours,  what 
have  you  to  do  with  gambling  which  is 
attended  with  so  many  evils.  There  are 
many  evils  in  gambling,  and  so  you  should 
avoid  it. 

33-"34'  Vou  migh*  have  heard,  if  not 
seen,that  the  king  Yudhishthira  lost  his  vast 
and  prosperous  kingdom,  his  god -like 
brothers,  and  everything  at  a  game  of  dice. 
I,  therefore,  do  not  like  this  game.  If  you, 
however,  like,  O  king,  I  shall  begin." 

'5—3^'  While  the  play  was  going  on, 
the  Matsya  king  said  to  Yudhishthira 
**Even  so  very  fearful  Kauravas  have  been 
defeated  in  battle  by  my  son."  Whereto 
Yudhishthira  replied  *'  Why  should  he  n(it 
conquer  who  has  got  Vrihannala  as  hif 
charioteer?" 

37.  At  this,  being  enraged,  the  king  of 
Matsyas  said  to  the  son  of  Fandu  : — "  O 
wretch  of  a  Brahman,  you  speak  highly  of 
an  eunuch  as  compared  with  my  son. 

38.  Have  you  not  an  idea  of  what  is  pro- 
per and  what  is  not  proper  ?  Forsooth,  you 
msult  me.  Why  should  he  not  defeat  all 
tlie  heroes  headed  by  Bhisma  and  Drona  ? 

39.  For  the  sake  of  friendship,  O  Brah- 
man, 1  forgive  you  for  this  offence.  .  You 
must  not  speak  so  again,  if  you  wish  to 
live." 

Tudhishthira  said :— 

40 — 41.  "There,  where  Drona,  Bhisma 
Drona's  son,  Vikartanas  son,  Kripa,  the 
king  Duryodhana,  and  other  kings  and  car- 
warriors  are,  and  where  Indra  himself  is 
surrounded  by  Maruts,  who  else,  save  Vri- 
hannala, can  hght  with  them,  all  collectively, 

42.  None  has  been  and  none  will  be  his 
equal  in  strength  of  arms.  It  is  he  only 
who  takes  delight  on  seeing  a  mighty  en»* 
counter. 

43.  Why  should  he  not  come  off  victori- 
ous, being  aided  by  him  who  defeated  all  the 
celestials,  the  Asuras  and  the  human  beings, 
assembled  together?" 

Virata  said  :— 

44.  **  Akhough  prevented  by  me  repea- 
tedly, you  do  not  coutrol  your  speech.  If 
there  is  none  to  govern,  who  will  practise 
virtues?" 

45.  Saying  this, the  king,  worked  up  with 
anger,  struck  Yudhishthira  on  the  face  with 
a  dice,  and  remonstrated  with  him  in  anger* 

46.  Having  been  struck  with  great  force, 
blood  began^  to  flow  from  his  nose.  But 
Partha  held  it  in  his  h;^nds  bO  thai  it  might 
not  fall  on  the  ground. 


^ 


MAIIAeHARATA. 


47 — 4$.  The  pious  Yudhlsthira  then* 
looked  at  Draupadi  who  was  standing  by 
his  side.  Understanding  his  intention,  that 
fauUless  one,  ever  obedient  to  her  husband, 
brou>;ht  a  golden  vessel  filled  with  water, 
and  held  the  blood  that  flowed  from  his 
nose. 

49.  In  the  meaniinie,  Uttara,  covered 
with  various  perfumes  and  garlands,  slowly 
entered  the  city  with  delight. 

50.  He  was  wdcomed  by  the  «itiienc, 
females  Mid  villagers.  Arrt/e4  at  tlie  gate, 
he  sent  news  to  his  father. . 

57.  TheVailer,  approaching  Che  king 
Virata,  said  :^-*'  Your  son  waits  at  tiie  gate 
with  Vrihaiuiala  as  his  help.'* 

52.  The  king  of  Matsya  then  said  with 
delight  to  the  porter  "  Bring  them  here — I 
am  anxious  to  see  them." 

53.  Then  Vudhisthira  whispered  to  the 
porter  "  Let  Uttara  alone  come,  and  not 
Vrihannala. 

54— 55*  Th*^  mighty-armed  hero  has 
taken  this  vow  that  whoever  shall  wound  my 
body  or  shed  ray  blood  except  in  battle,  shall 
never  live.  Greatly  angered,  he  will  never 
see  me  bleediog  but  will  kill  Virata  with  his 
counsellors,  horses  and  soldiers.^ 

56.  Then  the  eldest  son  of  the  king, 
Bhuminjaya,  entered  there.  Having  salutM 
the  feet  ^  his  father,  he  approached 
Kanka. 

57.  He  saw  him  there,  bathed  in  b|ood, 
•sitting  on  the  ground,  at  one  «ad  of  the 
court,  attended  upon  by  SairiBdHri. 

5$.  Uttara,  then,  in  a  hurry,  asked  his 
lather  **  Who  has  struck  Mm,  O  king  ?  Who 
lias  committed  this  iniquity  V ' 

59.  Virata  said: — *•  Thb  wily  Srah- 
mana  has  been  struck  bv  me.  He  deserves 
«ven  more  than  thb.  When  1  was  speaking 
■highly  of  you,  herok  as  you  are^  he  praiseo 
a  eunuch.*' 

60.  Uttara  said  : — **  You  have  committed 
a  great  sin.  Please  him  soon  so  that  the 
deadly  vpiom  of  a  Brahmana's  curse  laay 
not  consume  you  to  the  very  roots. 

Thus  ends  the  sixty^sMnth  chapter,  the 
return  cf  Uttara  in  the  Goharana  of  the 
Virata  Parva, 


CHAPTER  LXVIll. 
(GOHARANA  PARV A)^CoHtsnufd. 

Vauduunpayana  laid:— 

1.  WHen  the  bleeding  had  stopped, 
Vrihannala  -entered  the  room  and,  haying 
saluted  Virata  and  ICanka,  stood  sileiU. 


2.  Having  pacified  Vudhisthira,  the  kin^ 
be^an  to  praise  Uttara  in  the  hearing^ 

Arjuna. 

3.  "  O  descendant  of  Kekaya,  km  yoa  I 
have  truly  eot  a  son.  Like  you  I  never 
had  nor  snalT  have  a  son. 

4.  For  sooth,  O  foremost  of  men,  havii^ 
routed  the  enemy«  you  have  snatched  away 
from  them  my  precious  Idiie  like  a  l^er 
his  prey. 

Thus  ends  the  sixty  ^eighth  chapter » the 
eolloque  between  Uttara  and  Virata  in  the 
Gaharana  of  the  Virata  Parva* 


CHAPTER    LXIX. 
<GOHARANA  PARVA)— Con^inw^^. 


Uttara 

c.  The  klne  have  not  been  rescued  by 
me  nor  have  the  enemy  been  defeated  by 
me.  All  that  has  been  done  by  the  son  dl 
a  celestial. 

2.  Seeing  me  running  aw;iv  in  fear,  a 
youth  of  ceTesMal  birth,  capable  of  wieldhig 
thunderbolt,  stopped  me,  and  got  on  my 
ehariot. 

3.  By  him  the  kine  have  been ,  rescued 
and  the  Kauravas  defeated.  Xh\s  is  the 
work  of  that  hero  and  not  mine. 

4.  It  was  he  who  repulsed  with  arrows 
the  six  warriors  namely  Kripa,  DrotiA, 
Aswathama,  Kama,   Bhtsma  and   Vikama. 

^.  That  highly  powerful  one  said  to  tke 
prince,  Duryodhana,  terrified  and  broke* 
like  a  leader  of  elephant-herds. 

6.  "  O  Kttru  prince,  I  do  not  see  that  by 
any  means  you  are  safe  even  at  Hastinapur. 
Protect  your  life  by  displaying  your  energy^ 

7.  You  wHl  aot  be  ir%e  by  escapMMS* 
Therefore  make  up  ^our  mind»  O  kiog,  lor 
ight.  By  conquering  you  will  enjoy  the 
earth,  and  by  being  slain  you  will  attain  to 
heavea. 

8.  Tfms  addressed,  the  king  Duryodhana, 
the  foremost  of  men,  sighing  on  his  car 
like  a  snake,  turned,  surrounded  by  hb 
ministers,  and  discharging  thunder-like 
arrows. 

9.  Beholding  it,  my  hatrs  stood  erect 
afid  the  thighs  began  to  tremble.  But  be 
struck  with  his  arrows  that  army  of  lions. 

10.  Having  assailed  those  mighty  car^ 
warriors  the  Kunis,  O  king,  the  jrooll. 
powerful  as  a  lion,  laughed  and  stripped 
them  off  their  robes. 

11.  Those  six  great  Kuru  car* warriors 
were    defeated    by  that    hero    alone,  otf 


VIRATA  PARVA. 


77 


animals,  ranging  in  the  forest,'dre  killed  by 
a  single  angry  tiger." 

Thus  ends  the  ^ixty-ninth  chapter, 
Uttara*s  account  of  the  battle  in  the  Goha^ 
rana  of  the  Vitata  Parva, 


CHAPTER    LXX. 
(VAIVAHIKA  PARVA). 

Vaishampayana  said :— 

I— -a.  Thereupon,  on  the  third  day,  being 
bathed  and  wearing  white  clothes  and  ad- 
ortipd  with  all  ornaments,  the  five  brothers, 
having  observed  their  vows  in  due  time 
and  placed  Yudhisthira  belore  them, 
appeared  at  the  gate  like  five  infuriated 
elephants. 

3.  Having  entered  the  assembly  hall 
of  ttie  king  Virata,  they  sat  on  thrones 
reserved  for  kings  and  shone  there  like  fire 
on  the  sacrificial  altar. 

-  4.  They,  having  taken  their  seats,  the 
Emperor  Virata  came  there  to  perform  his 
manifold  royal  duties. 

5.  Beholding  the  b^utiful  Pandavas, 
who  shone  there  like  burning  fire,  the  king 
thought  for  a  moment  and  was  worked  up 
with  anger. 

6.  Then  the  king  of  Matsvas  said  to 
Kanka,  who  was  seated  there  like  the  king 
of  gods  attended  by  the  Maruts. 

7.  "  You  were  a  player  at  dice  and 
were  ^pointed  by  me  as  a  courtier.  Why 
do  you,  adorned  with  ornaments,  sit  on  a 
royal  throne  V 

8.  Hearing  the  words  of  Virata,  Arjuna, 
as>if  smiling,  said  the  following  words  to  the 
king:— • 

9.  This  man,  O  king,  is  worthy  of  even 
sharinff  a  seat  with  Indra.  Respectful 
toward  Brahmanas,  well  read  in  Srutis,  even 
engskgtd  in  the  performance  of  sacrifices, 
self-sacrificing,  of  firm  vows, 

10.  He  is  in  fact  the  embodiment  of 
Virtue  and  the  foremost  of  the  powerful. 
He  b  of  superior  inteUiffence  in  this  world 
and  intent  on  the  performance  of  ascetic 
rites. 

11.  He  knows  the  use  of  various  weapons. 
No  creature  in  the  three  worlds,  either 
amongst  the  mobile  or  immobile,  knows  this 
tike  him,  nor  will  know  it. 

12.  Neither  the  celestials,  Asuras, 
human  beings,  Rakshasas,  Gandharvas,  the 
leading  Val^has,  Kinnaras,  or  serpents  (are 
like  him). 

13.  He  is  far-sighted,  highly  energetic, 
beloved  of  the  citizens  and  villagers,  the 
foremost  of  car-warrk>r9   among  the  sons  of 


Pahdu,  the  perfoirmer  of  sacrifices,  proiis,  and 
self-controlled. 

14.  A  royal  saint  like  a  great  Rishi  as  he 
is,  he  is  celebrated  all  over  the  world.  H« 
is  powerful,  intelligent,  capable,  truthful  and 
seu-controlled. 

15.  In  wealth  he  is  equal  to  Indra  and 
in  amassed  wealth  to  Kuvera.  He  is  the 
preserver  of  the  world  like  tlie  highly  power- 
ful Manu  himself, 

16.  Highly  powerful  and  kind  to  his  sub- 
jects, he  is  the  foremost  of  the  Kurus— the 
pious  king,  Yudhisthira. 

17.  This  son  of  Pandu  is  ever  devoted 
to  virtue  and  is  always  harmless.  O  king, 
does  not  such  a  person,  the  son  of  Pan- 
du, the  foremost  of  all  kings,  deserve  a 
royal  throne  ? 

Thus  ends  the  seventieth  chapter,  the  des' 
cription  of  Yudhisthira  in  the  Vaivahika 
of  the    Virata  Parva, 


CHAPTER  LXXI. 
(VAIVAHIKA  V^K\^)— continued. 

Virata  said :— 

1.  If  this  be  the  king  of  Kurus,  Yudhis- 
thira, the  son  of  Kunli,  who,  amongst  those, 
is  his  brother  Arjuna  and  who  the  power- 
ful Bhimat 

2.  Which  pf  them  is  Nakula,  who  Saha- 
deva  and  where  is  the  illustrious  Draupadi  7 
From  the  time  of  their  defeat  at  dice,  the 
sons  of  Prilha  have  not  been  known  by  any. 

Aijnna  said  :— 

3.  This  one,  O  king,  your  cook,  known  as 
Ballabha,  s  Bhima  of  dreadiiil  prowess 
and  energy. 

4.  It  was  he  who,  having  killed  the  anery 
Rakshasas  on  the  Gandhamadana  mountain, 
secured  Uk  Draupadi  fragrant  celestial 
flowers. 

5.  He  is  the  Gandhanra  who  killed  the 
wicked-souled  Kichakaa,  and  it  was  he  wiio 
slew  the  tigers,  bears,  and  boars  in  your 
inner  apartment. 

6.  He,  who  b  the  keeper  of  your  horses 
is  Nakda,  the  slayer  or  horses.  The  one, 
in  charge  of  your  kine,  is  Sahadeva. 
Both  the  sons  of  Madri  are  grent  car- 
warriors. 

7.  Adorned  with  beautiful  ornaments 
and  robes,  and  illustrious,  tl>ese  two  fore- 
most of  Bharatas  are  capable  of  withstand- 
ing a  thousand  car-warrior. 

8.  This  lotus-eyed,  beautiful,  waited  Sai- 
rindhri,  of  sweet  smiles,  is  Draupadi,  O 
king,  for  whom  the  Kivhakas  were  slain. 


78 


MAIIABIIARATA. 


9.  I  am  Arjuna,  O  king.  You  might 
have  heard  that  I  am  the  son  of  Prithai  the 
vounger  brother  of  Bhima  and  the  elder 
orother  of  the  twins. 

10.  We  have  spent  happily  the  period  of 
our  exile,  undiscovered,  in  your  house,  like 
creatures  living  in  the  womb. 

V&ishampayana  said  :— 

11.  After  Arjuna  had  spoken  of  the  Bve 
heroic  sons  of  Pandu,  the  son  of  Virata 
then  discribed  his  prowess.  Uttara,  too, 
again  identified  the  sons  of  Pritha.  (He 
said) :— - 

13.  '*The  one,  whose  complexion  is  like 
pure  gold,  who  is  of  developed  proportions 
like  a  huge  lion,  whose  eyes  are  expansive 
and  coppery,  whose  nose  is  high,  is  the  king 
of  the  Kurus. 

13.  He,  who  courses  like  an  infuriated 
elephant,  whose  complexion  is  brij^ht  like 
burning  gold,  whose  shoulders  are  expansive, 
whose  arms  are  long  and  heavy,  is  Vriko- 
dara. 

14.  And  that  youthful  hero,  of  dark 
blue  colour,  O  great  bowman,  who  stands  by 
him,  who  is  like  an  elephant-chief,  who  is 
tii^h  like  a  lion  and  courses  like  an  elephant, 
and  has  lotus-eyes,  is  Arjuna. 

15.  Those  two  foremost  of  men,  who  are 
near  the  king,  are  the  twins.  They  are 
equal  to  Vishnu  and  Mahendra.  In  this 
world,  there  is  none  e<)ua1  to  them  in  beauty, 
strength  and  accomplishments. 

16.  Near  them  is  Draupadi,  having  the 
hue  of  gold.  Her  complexion  is  an  embo- 
diment of  brightness,  her  eyes  are  like 
dark-blue  lotuses,  and  she  is  Uke  the  very 
goddess  of  prosperity  (Lakshmi)." 

17.  H&ving  thus  pointed  out  those  five 
sons  of  Pandu  and  Pritha  to  the  king,  the 
son  of  Virata,  then  began  to  describe  the 
prowess  of  Arjuna. 

18.  **  It  was  he  who  slew  the  enemies, 
like  a  lion  killing  the  deer.  He  moved 
about  on  the  cars,  killing  the  car-warriors. 

19.  A  huge  elephant  was  pierced  with  a 
shaft  and  killed  by  him..  That  one  of  huge 
tusks,  and  bedecked  with  gold,  fell  down  on 
earth. 

20.  By  him  the  kine  have  been  rescued, 
liie  Kurus  vanquished  ;  and,  by  the  sound 
bl  iiis  concl),  my  ears  were  deafened." 

21.  Hearing  the  words  of  Uttara,  the 
powerful  king  of  Matsyas,  who  had  insulted 
Vudhisthira,  said  to  hun. 

22.  "  Methinks,  the  time  has  comq  to 
propitiate  the  Pandavas.  If  you  like  I 
shall  confer  Uttara  (my  daughter)  upon 
Arjuna, 


Uttara  said  :— 

23.  Methinks,  the  tim^  has  come  for 
honouring  the  illustrious  sons  M  Pand*i.  who 
are  worthy  of  honour,  respect  and  aJ£»ra« 
tk)n" 

Virata  said  :— 

24.  When  I  passed  into  the  hands  of 
the  enemies  in  battle,  it  was  Bhimasena  who 
saved  me  and  rescued  the  kine. 

25 — 26.  By  their  prowess,  we  haVe  woo 
victory  in  battle.  Along  with  our  mints* 
ters,  we  shall  propitiate  the  son  of  Kunti, 
Vudhisthira,  the  foremost  of  Pandavas,  to* 
gether  with  his  yotmger  brothers.  (He 
then  said  to  him>  : — "  May  good  bedde 
you.  O  king,  If  I  we  have  unwittingly  given 
you  any  offence,  you  should  forf^ve  me  lor 
all  that«  The  son  of  Pandu  is  virtuous* 
souled. 

Vaishampayana  said:— 

27.  Then  noble  Virata,  made  an  alliance 
with  the  king  and  offered  him  the  entire 
kingdom  together  with  his  sceptre,  treasury 
and  city. 

28.  Then  addressing  all  the  Pandavas 
and  particularly  Dhananjaya,  the  king  ci 
Matsyas,  again  and  again,  said  "  Oh  good 
fortune." 

29.  Then,  having  repeatedly  embraced 
and  smelt  the  heads  of  Vudhisthira,  Bhima 
and  the  two  sons  of  Madri, 

30.  Virata,  the  lord  of  armies,  was  not 
satiated  with  seeing  them.  He,  then  de- 
lightedly, said  to  the  king  Vudhisthira. 

31.  "By  good  iluck,  I  have  got  you,  all 
safe  from  the  forest.  And  by  good  hick,  it 
is  that  you  spent  the  period  of  exile,  un« 
discovered  by  these  wicked  ones. 

32.  I  make  a  gift  of  th'is  my  kingdom 
and  what  else  I  have,  to  the  sons  of  Pritha. 
May  they  accept  it  without  any  hesitation. 

33.  Let  Sayyasachin,  Dhananjaya,  accept 
Uttara  (my  cbughterj^  That  foremost  of 
men  is  her  becoroing^luisband." 

34.  Thus  addressed,  the  pious  king 
Vudhisthira  looked  towards  Dhananjayau 
And  looked  at  by  his  brother,  Arjuna  s^d 
to  the  king  of  Matsyas. 

35.  O  k'mg,  I  shall  accept  your  daughter 
as  my  dau^ter-in-Iaw.  Such  an  alliance 
between  the  Matysds  and  Bharatas  b  ind^^l 
proper. 

Thus  ends  the  sfveniy-first  chapter ^  tht 
proposal  of  th4  marriage  of  Uttara  m  th€ 
Vaivahika  of  the  Virata  Parva. 


VmATA   PARVA. 


19 


CHAPTER     LXXII. 
(VAIVAHTKA  ?M(M \)^ Continued. 

Virata  said  :— 

1.  O  foremost  of  Pandavas,  why  do  you 
not  wish  to  accept,  as  your  wife,  my  daughter 
whom  I  wish  to  confer  upon  you  ? 

Aijnna  said  :— 

2.  Living  in  your  inner  appartment,  I 
always  saw  your  daughter.  Alone  or  before 
all,  she  always  used  to  confide  in  me  as  her 
father. 

3.  Well-vcrscd  in  dancing  and  singing, 
I  was  always  loved  and  much  liked  by  her. 
Your  daughter  always  regards  me  as  her 
preceptor. 

4«  O  king,  I  lived  for  one  year  with  her 
who  is  youthful.  O  lord,  you  or  your  men 
may  therefore  suspect  me. 

5.  O  king,  I,  therefore,  wish  to  have 
your  daughter  as  my  daughter-in-law — pure, 
self-controlled,  I  am.  1  thus  prove  her 
purity. 

6.  There  b  no  difference  between  a 
d.inghter  and  a  daughter-in-law  as  that 
between  one's  ownself  and  a  son.  I  do  not 
find  any  fear  in  it — for  by  it  purity  will  be 
proved. 

7.  O  kin^,  I  am  afraid  of  curses  and 
false  accusation.  O  king,  I  shall  therefore 
accept  your  daughter  Uttara  as  my 
daughter-in-law. 

8.  A  nephew  of  Vasudeva,  like  a  very 
cdestial  boy— my  son,  who  has  mastered  all 
weapons,  is  the  favourite  of  the  holder  of 
discus. 

9.  O  king,  my  son  ig  the  mighty-armed 
Abhlroanyu.  He  is  a  proper  son-in-law  for 
you  and  husband  for  you  daughter. 

Virata  said:— 

10.  It  is  indeed  proper  for  the  foremost 
of  Kurus,  Dhananjaya,  the  son  of  Kunti,  al- 
ways virtuous  and  wise,  to  say  this. 

11.  O  Partha,  do  what  you  think  proper 
after  this.  He,  who  has  a  relationship  with 
Arjuna,  has  all  his  desires  fulfilled. 

Vauhampayana  said  :— 

12.  After  the  king  had  said  this, 
Yudhishthira,  the  son  of  Kunti,  gave  his 
assent  to  the  alliance  between  Matsya  and 
Partha. 

13.  Thus  after  the  expiration  of  the  thir- 
teenth year,  the  five  Pandavas  took  up  their 
quarters  in  Virata's  town  called  Upa- 
plabya. 

14.  O  descendant  of  Bharata,  then  the  son 
of  Kunti  sent  inviutions  to  all  his  friends 
and  Vasudeva,  and  so  did  the  king  Virata. 


15.  Vibhatsu  then  brought  over  Abht« 
manyu,  Janardana  and  many  members  of 
the  Dasharha  family  from  the  Anartta 
country. 

16.  The  kin^  of  Kashi  and  Saidya,  who 
were  great  friends  of  Yudhishthira,  came 
there,  each  accompanied  by  an  Akshauhini 
of  soldiers. 

17.  There  came  as  also  the  mighty 
powerful  Tajnasetia  with  an  Akshauhini  of 
soldiers,  the  heroic  sons  of  Draupadi  and 
the  invincible  Sikhandin. 

18  The  king  duly  worshiped  them  all 
along  with  their  servants  and  troops.  And 
having  given  away  hb  daughter,  he  was 
pleased. 

19 — 26.  There  came  Vasudeva,  decked 
with  garlands,  Halayudha,  Kritavarman, 
liridika,  Yurjadhana,  the  son  of  Satyaki, 
Anadhrishi,  Akrura,  Samva,  Neshati — all 
these  repressers  of  foes  came  there  with 
Abhimanyu  and  his  mother.  Indrasena  and 
others  came  with  their  cars — having  lived 
there  for  one  whole  year.  There  came  also 
ten  thousand  elephants  and  ten  millions  of 
horses,  ten  billons  of  cars  and  one  Nikharba 
of  infantry  and  many  other  highly  energetic 
Vrishni,  Andhaka  and  Bhoja  heroes — folTow- 
ing  the  highly  effulgent  Vasudeva — the 
foremost  of  Vnshnis. 

27.  Then  there  took  place  duly  the  nup- 
tial tie  between  the  Matsya  and  the  Pandu 
families.  Then  conchs,  cymbals,  drums, 
trumpets  and  various  other  musical  instru- 
ments were  played  in  the  palace  of  Virata< 
Various  deer  and  animals  were  slain. 

28.  Wines  and  various  celestial  drinks 
were  procured  and  there  came  also  many 
songsters,  panegyrists  and   actors. 

29 — ^34.  Many  damsel,  beautiful  and 
adorned,  with  jeweled  ear-rings,  of  whom 
Draupadi  was  the  foremost,  came  there 
leading  the  princess  Uttara  adorned  with 
many  ornaments  and  resembling  the 
daughter  of  Indra  himself.  Dhanajaya 
accepted  that  all -beautiful  daughter  of 
Virata  for  his  son  Abhimanyu,  begotten  on 
Subhadra.  There  stood  the  great  king,  in 
beauty-like  Indra. 

35.  Yudhisthira,  the  son  of  Kunti,  accept- 
ed her  for  his  daughter-in-law.  Taking 
her  and  Janardana  before  him,  Partha 
performed  the  nuptials  of  his  high-souled 
son.  Virata  then  gave  him  as  a  dowry 
seven  thousand  horses,  two  hundred  ele- 
phants and  immense  wealth. 

Thus  ends  the  seventy -second  chapter,  the 
marriage  of  Abhimanyu  in  the  Vaivahika  of 
the  Virata  Parva, 


End  op  the  Virata  Parva, 


A    PROSE    ENGLISH    TRANSLATION 

OF 

THEMAHABHARATA 

(TRANSLATED  LITERALLY  FROM  THE  ORIGINAL  SANSKRIT  TEXT). 


BmTBO  AND  PtTBLISHlD   BY 

KAKKATHA  NATE  DXTTT,  H.A.,  H.IULS., 

Rector,  Keshub  Academy; 

Auth0r  of  the  English  Translations  of  the  Ramayana,  Vishnupuranam, 
Srimadbhagavatam,  Bhagavat  Gita  and  other  works. 


«^B^i^ao^vi4i 


CALCU.TTA. 

PtlKTll)  BT  H.  C.  DaSS,  ElTSIUM  PtlSS| 
65/a,  BXADON  StRBBT. 


':  J 


»-  ^     ^ 


^  -.    ^    ^  ^  i      X 


.-.._  —  * 


f      -k.     • 


*     ^, 


» 


1  -  •    t 


•       • 


'      ^    -  ^ 


■••lOtwIii 


CONTENTS. 


Sainyaddyoga      Parva. 

The  assemblae^  of  kings  in  Vicata's  court ; 
Krishna's  speech  to  the  kings  r^arding  the 
course  to  be  followed  on  behalf  of  Yudhis* 
thira;  Krishna's  proposal  of  sending  a  mes- 
senger to  Duryodhana  for  soliciting  the 
surrender  of  Yudhisthira's  kingdom  ;  justi- 
fies Duryodhana's  conduct ;  Satyaki's  in- 
dignant reply  :  Drupada  suggesting  the  des- 
patch of  envoys  to  other  courts  for  military 
help  ;  Krishna's  approval  of  Drupada's 
suggestion  ;  Drupada  sends  his  priest  to 
Kuru  court  ,*  Drupada's  instruction  to  him ; 
Dhananjaya  and  Duryodhana  both  start 
lor  Dwaraka  for  securing  Krishna's  help  ; 
Duryodhana  goes  to  Dwaraka  first  but 
Arjuna  is  seen  first ;  Krishna,  gives  the 
first  choice  to  Arjuna  ;  Arjuna  wants  him 
DOt  to  fight ;  Dnryodhana  wants  the  Nara- 
yani  army ;  Valarama  does  not  join 
any  side  ,*  Duryodhana  goes  to  Krita- 
varman  and  is  given  an  Akshauhini  of 
troops;  Krishna^  promise  to  drive  Ar- 
juna's  c;ir  in  the  battle  j  Salya  starts 
tor  his  ciiy  with  a  large  army  for  join- 
ing the  Panda vas ;  Salya  promises  to 
h^p  Duryodhana  in  the  batde;  Salya 
visits  the  Pandava  camp  at  Upapla- 
vya ;  Salya  tells  Yudhisthira  how  he  was 
met  by  Duryodhana ;  Yudhisthira's  pro- 
posal to  Salya  about  the  latter's  driving 
Kama's  car  in  his  encounter  with  Arjuna 
and  depressing  Kama  to  the  occasion  by 
skilful  speeches;  Salya's  promise  to  Yu- 
dhisthira to  do  his  bidding ;  The  story  of 
Indra's  sufferings  for  the  sm  of  Brahmani- 
cide  ;  Indra  restored  to  his  glory  ;  Salya's 
departure  from  the  Pandava  camp ;  the 
arrival  of  kinc^  at  Upaplavya  for  aiding 
Yudhisthira ;  The  ditto  of  ditto  at  Hastina- 
pura  for  helping  Duryodhana. — P.  i. 

Sanjaya-yana  Parva, 

The  arrival  of  Drupada's  priest  at  the 
Kuru  court ;  His  speech  to  Dhrita« 
r^ishtra  and  his  ministers ;  Bhishma's 
joy  at  the  reappearance  of  the  Pandavas 
and  his  eulogy  of  Arjuna ;  Kama's  insolent 
interruption  of  Bhbhma ;  He  dismisses  Dru« 
pada's  priest  saying  that  he  would  send  San* 
laya  to  the  Pandava  camp ;  Dhritarashtra's 
instructk)ns  to  San  jaya ;  Sanjava  sets  out  for 
Upaplavya;  He  sees  Yudhisthira  and  ad- 
dresses him  ;  Yudhisthtri.  accosts  Sanjaya; 
San  jaya  delivers  Dhritarashtra's  message 
appealing^  to  Yudhisthira  to  observe  peace ; 
Yudhisthira's  speech  wanting  back 
his  kingdom;  Krishna's  ridicule  in 
action  ;  Krbhna's  account  of  Duryodhana^s 

conduce  t(»ward$tli«  Pandavas  i  Sanjaya's 


desire      to     depart ,'     Yudhisthira's     final 
directions  to  him  and  the    messages  he  con- 
veys  through    him  to  the    Kuru    leaders.. 
Yudhisthira's    alternative  of    geting    back* 
Indraprastha  or  fighting.     Sanjaya's  return 
to   Hastinapura  ;     Dhritarastra    questions 
Saniaya     regarding    the    latter's    visit   to 
the  Pandavas ;   Sanjaya's    reply  censuring- 
Dhritarastra's  conduct. — P.  23. 

P  raj  agar  a  Parva  t 

Dhritarastra  in  his  anxiety  sends  for 
Vidura  ;  Vidura's  arrival ;  Vidura's  highly 
instructive  speech  to  Dhritarastra  ;  Dhrita- 
rastra presses  Vidura  to  continue  his  dis- 
course ;  Continuation  of  Vidura's  discourse  ; 
Dhritarastra's  praise  of  Vidura's  discourse ; 
Continuation  of  Vidura's  discourse  ;  Dhrita- 
rashtra's question  about  what  constitutes 
respectability  of  birth  ;  Vidura's  answer  ; 
Dhritarashtra  seeks  further  consolation  ; 
Continuation  of  Vidura's  speech  ;  Dhrita- 
rashtra  enquires  about  the  causes  that 
shorten  a  human  life  ;  Vidura's  answer  and 
sneech  on  other  matters  ;  Dhritarastra  bids 
vidura  to  continue  his  speech  ;  Vidura  con- 
tinues ;  Dhritarastra's  inability  to  abandon, 
his  vicious  sons  ;  Continuation  of  Vidura's 
speech.— P.  41. 

SanaisHJaia  Parva, 

Dhritarastra  urges  Vidura  to  continue  his  • 
speech ;  Vidura  names  Sanatsufata  as 
the  proper  person  for  removing  the  king's 
doubts  ;  Vidura  thinks  of  Sanatsujata  and 
Sanatsujata's  arrival  ;  Vidura  asks  Sanat- 
sujata to  explain  the  king's  doubt  ;  Sanat- 
sujata's doctrine  ol  death ;  Dhritarashtra. 
enquires  about  the  efficacy  of  religious  acts  ; 
Sanatsujata's  answer  ;  Dhritarashtra  en- 
(|uires  about  the  nature  of  the  Supreme 
Soul's  action  and  happiness  if  the  universe 
be  nothing  else  than  the  Supreme  Soid ;  Sa- 
natsujata's answer ;  Dhritarashtra  enquires 
about  the  efficaicy  of  virtue  and  vice  ;  Sanat- 
sujata's answer;  Dhritarashtra  enquires 
about  the  several  blessed  regions  in  their 
order;  Sanatsatata's  answer;  Dhritarash- 
tra's question  about  matmfi ;  Sanatsnjata's 
answer ;  Dhritarashtra*s  enquiry  about  the 
efficacy  of  the  Vedas  ;  Sanatsujata's  answer 
Dhritarashtra's  enquiry  about  the  different 
kinds  of  ascetic  austerities ;  Sanatsujata's 
answer;  The  faults  that  stain  asceticisms^ 
Dhritarashtra's  question  about  the  number 
of  godheads;  Sanatsujata's  aiswer;  Dhri-. 
tarashtra's  enquiry  about  Brahmacharyd  ,> 
Sanatsujata's  answer;  Dhritarashtra'^  en- 
quiry about  the  nature  of  Brahma  ;  Saratr 
sujata's  answer iwPi  06*' 


VafiasfiH^hi  Pprvg. 
The  Kurus  uMiptfle  in  their  oouit  ^ 
|iei(r  SanUy?  ;  Sanjaya  delivers  the  niu- 
WRP  of  ttw  Paiidavaa  j  Bhifhrna'a  speech 
to  Duryodhana  ideniifymg  Nara  and  Nara- 
ysria  with  Arjuna  and  Krishna  j  Bhishma's 
f:idicii1e  oi  Kama  ;  Qrona  urges  Qhritarash- 
tra  to  accept  Qhishnia's  counsels  {  Dhriia- 
rashtra's  endutrie)  about  Yudhisthira's  pre- 
parations i  Sanjaya's  ansfirer ;  Sanjaya'l 
swoon  ;  Sanjaya  deicribes  the  preparation 
of  the  PandaYW!  Qhritarashtra's  fedr 
oi  Bhima  ;  His  lamentation  i  Sanjaya 
rebukes  the  li'mg  (or  Ais  cpndnct 
fowards  the  Pandayas  ;  Ouryodhana 
^eaks  of  his  oiVn  daui'age  and  of  the 
walrriors  on  his  side  :  Duryodh^na  a^ks 
Sanjaya  about  YuBhl^-thira's  doings; 
Sanjayai's  ansiyer ;  durvOdhana  ques- 
tions Sanjaya  about  Arjuna's  st^d ; 
Sanjaya's  finsiver ;  Dhritarashira  en- 
quires of  Sanjaya'  about  Yijdhisthira'^ 
anies  ;     Sanjaya's  answer ;  Qhricdrashtra'S 


Bhishma      ridicules        Kama ;       Kama's 

Komise  not  to  fight  till  Bhishma's  fall  ; 
ama  leaves  the  court  in  anger  ;  Vi- 
dAa's  story  about  thi  (owlar  and  hisnfet; 
Dhribuaohtra  exhorts  his  son  to  make 
peace)  DhriCarashtra  questions  Sanjayk 
fibout  thp  final  wOrds  of  Arjuna ;  Sanjaya'd 
answer ;  Tl^e  court  bi'eafta  ;  Dhritarashtra's 
desire  to  question  ^anjaya  in  secret  abliilt  the 
^andavas;  §an)aya's  refusal  to  answer  him 
except  in  fhe  p)«f^c:e  of  others  i  Gandhari 
and  Yyaa^  are  iritraduced  hKo  the  court  by 
Vidura  I  Sanjaya  enlj^hfepi  the  Icing  as  to 
who  Krishna  realty  it)  Qiicbufse  between 
ptiriti^ashtra  and  Sanjaya  on  the  oitribntes 
<rf  Krishna  ;  Ouryodhkha'i  refusal  to  make 
peace ;  GandHari^s  curse  On  Duryodhana. — 

pkaggwrni-ffaaia  fiarta. 

the  doings  ol 
1  's    drinafcure ; 

lai;  Kflshna's 
ioMrt  folr  bring- 
a  aj:ree«  t6  the 
3  YOdhisttiira 
V'"g  *'"■  recol- 
r    battle  jBlii- 

Bni's  joke^  at 

■hta*!  Bhmia'i  fei)fyj    KrJsHnS'kftxplan- 
•Satis;  Arjuna'skpMch  to  Rt1lhl\:a;  KiSsh- 

iu'iannrer;  Nfik(tlif9sifi^tl[4  lUiimiAj 


Sah«deva's  speech  to  Krishna ;  Satyaki's 
fpeeeh  to  ditto  ;  Krishna's  speech  to  Sa> 
tvabi;  Arjuna '■  second  addracs  to  Vs«i- 
deva )  Krishna  sets  out  for  Kuru  court  i  Yn> 
dhisthira's  final  instructions  to'  Kriahiui  oa 
the  way  |  Krishna  me^ts  cerlaiil  Xtikit  en 
the  vay  i  The  omens  «hen  Krishna  sets  outt 
Qhritarashtra's  desire  tp  honour  Krishna  ; 
Bhishma'i  approval  ot  phritara^fnt'd  dc 
sire  j  DhrilnraSHtra's  speech  to  Vidnnl 
about  Ms  inltinded  treaiment  oF  KriaAnU; 
Vidura  r«huke»  Qhritai^shtra  for  hj«  insK' 
cerjty )  Duryodhana's  dttirv  of  not  givu|{ 
aiiythjng  to  Krishna;  Bhishrtia'e  r«bufcK 
o^  Duryodhana  ;  Quryodhanq's  procmei^ 
About  imprilsoning  Krishna ;  ViaaSsv^i 
airivst  it  the  city  of  the  KM-us  ;  KrbhMi 
enters  phritarashtra's  palace,  is  accosted 
by  the  Kiirus,  and  accosts'  them  aB: 
Krishna  goes  to  Vidnra's  abode ;  Krishna'j 
visit  to  pritha ;  Pritha's  lament  and  enquiry 
about  her  sotis;  Pritha's  mtsiagta  to  bar 
sons ;  Krishntt  comforts  Pritlia;  KfUhtut 
enters  Dun'odhSna's  court;  Krishfra'fnvfted 
tp  Duryoahana'i  honse ;  Krhhna'i  Mutrf 
and  its  reason  i  Krtshnk's  return  fi  Vrdora'i 
abode  i  Discourse  between  Vidurv  and 
(Crishna ;  Krishna's  journey  from  Vidura'4 
4bodp  to  the  Kuru  covrt ;  The  HUkts  malai 
their  appearenCe ;  They  are  accbmmodatnl 
with  seats  j  Krishna's  speech  recorAtnad- 
ihg  peapfe ;  ftamq  recited  the  st^rv  ol  klrnj 
Dambodbhava ;  the  story  o[  Garada*! 
huinitlation  in  connection  with  V^tali'S  soti- 
in-law;  Matali's  search  fpr  4  son-in>fit*| 
Matalt  meets  Narada  oti  the  lir^y;  S^cCt 
tion  of  Sttmukha  the  ^ndton  of  ArMka  bj 
Matali :  Afyaka  agrees  ;  Matali,  Ndrida, 
Sumukha.  arid  ftthers  visit  (ndra  :  Su)nukh4 
is  granted  lan^vity  by  1  ndra  ;  Sumukha'4 
tnarriage  with  Matali's  d^ug^er  ;  GsntH 
is  ang^y  with  Indra  for  theTwon  ;  KanwA 
counsels  peate  |  Narada  recites  the  story  at 
Galava  and  his  suffdrings  In  consequence  of 
hisobsthiacy  ;  The  Slory  of  ViSWarnitra's 
promo^on  to  Brahmanhood  i  Viswamitra 
demands  eight  hundred  Steeds  of  a  tan 
|(tnd  from  GaUva  as  his  DakShirta  ;  Ga^la 
meets  with  Garuda  and  searches  for  it } 
Gsruda  carries  Galava  to  the  Bast ;  Ganida 
luid  palava  got  down  on  an  Island  and  mM| 
With  a  female  ascetic  ;  Ganida  deprived  of 
his  wings;  Garuda  regains  bis  wtngS] 
Galav^  meets  Vo^aniitra  wfco  ramMTMl 
dematid  i  Cartida  and  Galava  0b  to  Vayatl  j 
Ylyati  gives  Galava  his  daughter  Hadhan 
ak  thbtae^ns  by  ^ich  to  procure  the  atacdt 
he  wanted;  pabva  goes  with  the  maiden  U 
king  Haryyac4ra;  King  Hsryyantt  fivt^ 
Galava  two  hi^lM^st'Bed*  hirbei^eRbic  oM 
■bn  (Vafumani)  iipoa  the  maidm  ;  CSlauA 
goes  with  the  maid^a  U  Divadafia  tht  k^ 
of  Kari  ;  King  Divadasa  gives  GiU-M  tm 

hundred   hones  fCr  JH^tUi«  oHf  ttt 


CONTENTS. 


3fi 


£ 


(l^ratarddaila)  upon  ^  the  maiden  ;  Galava 
oes  with  the  maiden  to  king  Ucinara  ; 
irtg  Uchiara  gives  Galava  two  hundred 
for  b^etting  one  son  ( Civi )  upon  the 
maiden  ;  Galava  goes  with  the  maiden  and 
six  hundred  horses  to  Viswamittra;  Vicwa- 
mittra  accepts  the  six  hundred  horses  and 
Che  maiden  as  an  equivalent  for  the  remain - 
ftig  two  hundred  horses :  Vicwamittra  b^ets 
one  son  (Asht^fka)  upon  the  maiden ;  The 
maiden  Madhavi  goe%  back  to  her  father 
Vayati ;  King  Yayati  makes  arrangements 
for  her  self-cnoice ;  The  maiden  retires  into 
the  wood  and  leads  the  life  of  a  deer ; 
Vayati's  ascension  to  heaven  ;  Yayati's  fall 
4mong  his  daughter's  sons ;  Yayati's  re- 
kscensfon  to  heaven  through  the  merit  of  his 
daughter's  sons;  Narada  exhorts  Duryo* 
Kfhana  to  avoid  obstinacy ;  Dhritarrashtra 
requests  Krishna  to  exhort  Duryodhana; 
Krishna's  exhortation  to  Duryodhana ; 
Duryodhana's  reply  to  K^^ishna ;  Krishna's 
langer;  OuScasana's  insolence  j  Duirodhana 
leaves  the  court;  Qandhanat  the  com« 
mand  of  the  king  comes  to  the  court ;  Dur- 
yodhana brought  back  to  court  by  Vidura  ; 
Mandhari's address  to  Duryodhana;  Dur- 
yodhana again  leaves  the  court ;  Duryo- 
dhan^'s  consultation  with  Sakuni,  kc,  for 
pmpnsoning  Krishna;  Satyaki  reports  the 
fact  to  Krishna ;  Krishna  laughs  at  if ;  Dhri- 
^rashtra  rebukffts  Duryodhana :  Vidura  ridi- 
^les  Duryodhana ;  Keshava  ^sumes  his 
universal  fqr  the  Kuru  court;  Krishna 
feave$  the  Kurq  court ;  The  disappearance 
6f  the  Rishis  ;  Dhritarashtra'$  last  words 
|» Krishna;  Pritha's  message  to  Yqdhis- 
hthira  urging  hini  to  observe  theduties  of  his 
prder  :  The  story  of  Vidura  and  her  son 
feciteq  by  Pritha  ;  Pritha's  messages  to  Ar- 
funa  and  others  ;  Krishna  takes  Pritha's 
^ave     for      departing ;    Krishna     leaves 

Sie  Kuru  city  with  Karqa  on]litsdiariot; 
hishma  ai|d  Duona  again  address 
Duryodhana  for  peace;  Dhritarashtra 
4skft  Sanjaya  as  to  what  passed  between 
fCrishna     and     Kartia    when      (hev     left 

gastinapura  mounted  on  the  same  cnariot ; 
mjaya  reports  the  conversation  between 
Krishna  and  Kama;  Krishna  apprises 
Kama  of  the  secret  of  his  birth  and  induces 
nim  to  come  over  to  the  Panda vas;  Kama's 
feply ;  Kama  compares  the  great  battle  to  a 
sacrifice ;  Kama's  appeal  tQ  Krishna  about 
the  battle  field ;  Krishna's  forecast  of  what 
would  happen  in  the  battle ;  Kama's  dream ; 
Vidura  visits  Pritha  after  Krishna  had  left ; 
Pritha's  desire  to  see  Kama  and  enlighten 
bim  asrqffards  his  birth;  Pritha's  visit  to 
Kama ;  Pritha's  proposal  to  Kama ;  Surya 
urges  Karna    to    do    what  Pritha   says; 

Kama's     answer ;     Krishna     recites    to 

Yudhisthira  and    others  all  that   h^i  hap- 
pened al  HMtinapur»2^P|  1131 


Sainya*niryana  Parotf, 

Yudliisthira's  consulhBrti<ms  with  his 
brothers  about  the  setectiori  of  a  generalis- 
simo ;  Sahadeva  proposes  Virata  ;  Nakula 
proposes  Drupada;  Ar]una  proposes' 
bhrlstadyumna  ;  Bhima  proposes  Sikhan- 
din ;  Yudhisthira  asks  Krishna  to  name 
the  person  ;  Krishna  names  Dhristadyum- 
na  ;  The  march  of  the  Panda va  army  to 
Kurukshetra  ;  Yudhisthira's  encampment ; 
Duryodhana  ur^es  Kama,  Sakunt,  an<f 
Dussasana  to  make  preparations  for  battle  ; 
Duryodhana's  preparations  r  Duryodhana 
selects  Bhisma  as  the  generalissimo  ;  Accep- 
tance of  thecommand  by  Bhisma  ;  Yudhis- 
thira elects  %^ven  leaders  for  his  seven 
Akshauhinis  ;  Dhananjaya  elected  the  chief 
of  the  seven  leaders  ;  Krishna  is  installed 
in  the  supreme  command  ;  Valarama  comes 
to  the  Pandava  court  ;  Valarama's  refusal 
to  side  with  any  of  the  parlies  ;  Valarama 
starts  on  a  pilgrimage  ;  Arrival  of  Rukmi  to 
the  Pandava  camp;  hi^  offer  to  aid|tho 
Pandavas ;  Arjuna  refuses  to  accept  Rukmi^ 
aid ;  Rukmi  ofifers  aid  to  Duryodhana  j| 
Duryodhana  refuses  it ;  Discourse  between 
Sanjaya  and  Dhritarastra  on  the  influence 
of  Destiny. — P.  207. 

l^luhabhigamana    Parva, 

Puryodhana  summons  Uluka  to  him ; 
Duryodhana  instructs  Uluka  to  visit  the 
pandava  camp;  Duryodhana's  insulting 
message  to  Yudhisthira;  The  fable  of  the 
mjce  and  the  cat;  Duryodhana's  message 
to  Vasudeva;  Duryodhana's  message  to 
Qhimasena;  to  Nakula;  to  Sahadeva;  to 
Virata  and  Drupada;  Dhrishtadyumna a 
to  Sikhandin;  to  Dhaftanjaya.  Uluka 
arrives  the  Pandava  camp;  Uluka  dis- 
closes the  message  to  Yudisthira  to  Arjuna ; 
Bhima's  wrath  and  Uluka  asked  by  Krishna 
to  depart  ii>  peace ;  Uluka  repeats  his 
message  to  Arjuna ;  Bhimasena's  answer 
to  ^  the  messages  ;  Shahadeva's  answer ; 
Arjuna  pacifies  Bhima ;  Arjuna's  pithy 
reply  to  the  message;  Yudhisthira's 
answer  to  Duryodhana ;  Krbhna's  answer  j 
Ar|una's  second  message  to  Duryodhana  ; 
Bhimasena's  second  message  to  Duryo- 
dhana ;  Nakula 's  second  message  to  Duryo- 
dhana. Sahadeva's  ditto  to  ditt<^;  Virata  and 
Drupada's  ditto  to  ditto  ;  Sikhandin's  ditto 
to  ditto  ;  Dhrishtadyumna's  ditto  to  ditto  ; 
Yudhisthira's  last  words  to  Uluka  ;  Uluka 
leaves  the  Pandava  camp  with  Yudhis- 
thira's permission  ;  Uluka  communicates  to 
Duryoohana  the  answer  of  the  Pandavas  ; 
Puryodhana  gives  the  order  for  arrayifig 
his  troops  ;  Yudhisthira  moves  his  army  ; 
Dhrishtadyumna  selects    particular  warriors 

of  his  army  for  pitching  them  against  parti- 
cular warnors  ^  the  iGurava  armyi  r«2i9 


CONTENTS. 


A- 


Rathatiratha'sanhhyana  Parva. 


Dhritarashtra  enquires  of  Sanjaya  as  to 
what  his  sons  did  after  Arjuna's  vow 
to  slaughter  Bhishma;  Bhishraa's  tale 
of  Rathas  and  Atirathas  &c.  in  the 
Kaurava  army ;  Continuation  of  the  same  ; 
Bhishma  mentions  Karna  as  an  Ardha- 
Rdtha ;  Kama's  wrath  ;  Kama's  vow  of 
not  fighting  till  Bhishma's  fall ;  Bhishma's 
reply;  Duryodhana  pacifies  Bhishma; 
The  Ule  of  Rathas  and  Atirathas  &c.  of 
•the  Pandava  army;  continuation  of  the 
same. — P.  229; 

Amvopakkyana  Parva. 

Duryodhana  enquires    of    Bhishma    the 
reason   of  .his  refusal  to  strike    Sikhandi ; 
The  Sayamvara  of    the    daughter    of  the 
rules    of    Kasi;     Bhishma    ravishes     the 
maidens    before    all    the     kings  ;     Defeat 
of  all   the  kingrs  by  Bhishma  ;  The  eldest 
daughter  Amva  repairs  to  Salya ;  Salya's 
refusal    to    accept    Amva ;    Amva    leaves 
Salya's  city ;    Amva  repairs  to  an  asylum  of 
hermits ;  Her  resolution  to  practise    asceti- 
cism ;    The    ascetics   dissuade  her  ;  Amva 
meets  with  Hotravahana ;  Hotravahana  ad- 
vises her  to  see  Jamadagni's  son  ;  Arrival  of 
Rama's  friend  Akritavana  to  the  hermitaj^e  ; 
Amva  introduced  to  Akritavrana  ;   Aknta- 
vrana  indicates  Bhishma  as  the  person  up- 
on whom  Amva's  vengeance  should  light ; 
Arrival  of  Rama  at  that  asylum ;  Hotra- 
hana   introduces    Amva  to    Kama;   Amva 
relates  her  history  ;  Rama's  pledge  to  slay 
Bhishma   if    the  latter  refuses  to  Uke  the 
maiden  ;  Arrival  of  Rama  at  the  bank  of 
the  Saraswati ;  Bhishma  goes    out  to  mert 
Rama ;  Rama  urees  Bhishma  to    take    the 
maiden ;  BhishmaTs   refusal  and  his  reason  ; 
Bhishma's  speech  to  Rama;  Rama  sum- 
mons    Bhishma    to    fight    naming    Kuru- 
fcshetra  as  the  field  ;    Bhishma   accepts  the 
challenge  ;  Rama  and   Bhishhia    meet    on 
Kurukshetra;    Ganga    comes  to  Bhishma 
and  urges  him  not  to  fight ;   Bhishma's  re- 
fusal to    obey  her  ;  The  commencement  of 
the  combat    oetween    Rama    and  Bhisma ; 
Rama  m^de  insensible  ;  Bhisma's  self  re- 
proach for  striking    his  preceptor  ;  Continu- 
ation of  the  battle  ;  Bhisma  made  insensible ; 
Bhisma   removed    from    the    field    by    his 
charioteer  ;  Bhisma  regains  his  senses  and 
comes   back    to    the   encounter ;   Rama  is 
overthrown  from  his^car ;  Rama  regains  con- 
sciousness ;  Continuation  of  battle  ;  Bhisma 
baffles    Rama's  firy  darts;  Bhisma*s  chario- 
teer slain;  Bhisma  overthrown  from  his  car  ; 
The  Vasus  support  him  in  ?mid-air ;  Ganga 
holds  the  reins  of   Bhisma's  steeds  ;  Ganga 
dismissed    by  Bhbma  ;   Bhisma  joins    the 
combat ;  Rama  deprived  of  consciousness  ; 
Alarming  omens  ;  Rama  rises  up  and  re- 


news the   combat  ;    The    Vasus    appear  to 
Bhisma  in  a  dream  and  put  him  in  remem- 
brance   of   the    parrwapa    weapon  ;     The 
lask    day's    encounter  ;     Bhisma    resolves 
to    use    the   prarmapa    weapon  ;    celeskii^l 
voices     in    the     sky  ;    Narada    dissuades 
Bhisma  from  using  the  prasoLafa  weapon  ; 
Rama's  ancestors  appear  on    tne  scene  and 
induce  him  to  desist  from  the  fight ;   Ranva 
refuses     to    obey   them  ;    They    come    to 
Bhisma  ;   Bhisma's  refusal  to  obey  them  ; 
They  return  to  Rama  and  make  him  desist ; 
Rama  acknowledees  his    defeat  and   tells 
Amva  to  do  as  she  pleased  ;   Rama's  de- 
(>arture  from  Kurukshetra;   Amva's  devo- 
tion to    ascetic    penances  ;  Ganga  curses 
Amva  ;    Mahadeva  appears  to  Arava   and 
gives  her  the  boon  she  asked,  via,   change 
of  sex   in   next    life  ;   Amva  ascends   the 
funeral  pyre  ;  A  daughter  is   bom^to    king 
Drupada  by  his  first  wife  ;    Drupada   ana 
his  wife   conceal    the    sex   of   the   child  1 
Drupada's  daughter   (represented  as  a  son) 
is     married     to      king    Hiranyavarman's 
daughter  ;    Hiranyavarman    informed     by 
his  daughter  of  the  imposture  ;  Hiranyavar* 
man's  resolution    to  punish  Drupada  for  the 
imposture  ;  Embassies  from  and  to  Hiranya* 
varman  ;  Hiranyavarman    marches    with  a 
large  army  agamst  Drupada  ;   Drupada's 
daughter  Shikhandini  enters  a  forest    for 
suicide;     She    meets     a    Vaksha    named 
Sthunakarna ;     The      Yaksha^s       promise 
to  serve   her ;    The   exchange  of   sexes  ;. 
Sikhandi's    return     to   his   mther's    city  ; 
Hiranyavarman  sents  witnesses   to  ascer* 
tain      Sikhandin's     sex ;     Hiranyavarman 
retires  with  his  army  from  the  vicinity  off 
Drupada's  city  ;  Kuvera  discovers  Sthuna's 
folly  and  curses  him  to  remain  a  woman  till 
Sikhandin's  death ;   Duryodhana  enqiures 
of  Bhishma  and  Drona  &c.,  as  to  the  period 
within  which  each  of  them  could  annihilate 
the  Pandava  army;   Bhishma  mentions  a 
month    as    the    period ;    Drona   does    tbo 
same  ;  Kripa  mentions  two  months ;  Aswal- 
thama  mentions  ten  nights  ;  Kama  men* 
tions  five  days  ;  Bhishma   ridicules    Kama  ^ 
Yudhisthira    enquires  of   the  period  with- 
in which  he  could  annihilate  tne   Kaurava 
army;  Aijuna  mentions  a  second  as  the 
time;  The  march  of    the   Kaurava  army 
to  the  field ;  The  march  of    the    Pandava 
army  to  fieW  j— P.  238. 

FINIS. 


THEMAHABHARATA 

(IN  ENGLISH). 


CHAPTER  I. 
(SAINYODYOGA  PARVA), 


Having  saluttd  ike  Supreme  Dctty  (Nara* 
yana),  and  the  highest  of  all  male  beings 
(Nara)  and  also  the  Goddes  of  Learniug 
(SaraswatiJ,  let  us  cry  sccess  / 

Vaishampayana  said  :— 

1.  Then  the  heroic  sons  of  Kuru  belong- 
ing to  the  party  of  Abhimanyu  pleased  at 
having  celeDrated  his  (Abhimanyu's)  nup- 
tials and  having  rested  during  the  night, 
awoke  at  break  of  day  and  went  to  the 
court  of  Virata. 

2.  The  court  of  the  Lord  of  the  Matsvas 
was  richly  decorated  and  adorned  witn  a 
collection  of  precious  stones  and  choice 
gems,  with  seats  arranged  in  it,  having  gar- 
lands and  filled  with  fragrance.  Those 
aged  kings  among  men  came  there. 

3.  On  the  front  seats  sat  the  two  kingrs 
Virata  and  Drupada,  aged  and  revered 
among  the  rulers  of  the  earth,  and  Rama 
and  Janardana  also  along  with  their  father. 

4.  Near  the  king  of  Fanchala  sat  the 
brave  ruler  of  Sini  along  with  the  son  of 
Rohini  and  next  to  the  kin|f  of  Matsya 
(sat)  Jnnardana  and  Vudhisthira. 

5.  (There  sat)  also  all  the  sons  of  king 
Drupada,  Bhima  and  Arjuna,  the  two  sons 
of  Madri,  Pradyumna  and  Samba,  who 
were  valiant  in  battle,  and  Abhimanyu  in 
company  with  the  son    of  Virata. 

6.  And  on  the  best  seats  wrought  in 
gold  sat  the  heroic  sons  of  Draupadi  who 
were  equal  to  their  fathers  in  valour,  beauty 
and  strength. 

7.  Those  mighty  heroes,  shining  in  orna- 
ments and  clothes,  being  seated,  that  assem- 
blage of  kings  shone  like  the  firmament 
studded  with  beautiful  stars. 

8.  Then  those  kings,  heroes  among  men, 
having'  engaged  in  conversation  with  one 
another  on  various  topics,  remained  for  a 
laAoment  gazing  pensively  on  Krishna. 


9.  Those  lions  among  kings,  having  reft- 
ched  the  end  of  their  talk,  and  their  attention 
having  been  called  by  Madhava  to  the  affairs 
of  the  Pandavas,  listened  to  his  lofty 
speech  which  conveyed  deep   meaning. 

Erislina  said  :-— 

10.  It  is  known  to  you  all  how  this  Vu* 
dhisthira  was  defeated  by  a  trick  at  a  game 
of  dice  by  the  son  of  Suvala,  how  he  was 
robbed  of  his  kinj^dom,  and  how  he  made  a 
stipulation  regardmg  his  exile  in  the  forest. 

11.  The  sons  of  Pandu,  who  are  capable 
of  subjugating  the  world  by  sheer  force  of 
arms,  whose  chariots  go  unrestrained  to  th« 
celestial  or  the  terrestrial  regions  and  who 
are  true  to  their  words,  have  fulfilled  that 
austere  vow  for  thirteen  years. 

1 2.  The  thirteenth  year  in  the  forest  has 
been  very  hard,  but  this  these  great  men  have 
passed,  unknown  to  you  and  suffering  vari- 
ous sorts  of  unbearable  hardships. 

13.  Even  they  who  have  been  engaged  in 
the  menial  service  of  others  seek  their  family 
and  their  kingdom  ;  such  being  the  case* 
consider  what  is  best  for  the  son  of  Dharma 
(Yudhisthira)  and  forking  Duryodhana. 

14.  (Consider)  also  what  is  right,  suit- 
able and  calculated  to  redound  to  the  glory 
of  the  illustrious  Kauravas.  The  virtuous 
king  Vudhisthira  does  not  want  even  the 
kingdom  of  the  gods  wrongfully. 

25 — 16.  He  would  rather  prefer  the  rightful 
lordship  of  some  single  village.  It  is  known 
to  all  the  kings  (assembled  here)  how  he 
has  been  robbed  of  his  ancestral  kingdom 
with  the  help  of  a  mean  trick  by  the  sons 
of  Dhritarashtra  by  whom  the  son  of  Pritha 
has  not  been  vanquished  through  prowess 
borne  by  him. 

17—19.  Still  the  king  Yudhisthira 
with  his  friends  wishes  them  prosperity. 
The  sons  of'  Kunti,    heroes   among  men» 


MAHABHARATA. 


and  the  two  sons  of  Madri,  seek  only  what 
has  been  earned  by  the  sons  of  Pandu  by 
overthrowing  the  king  and  winning  victory 
over  him.  It  fe  alsd  wdl  known  to  yoti 
how,  when  they  were  mere  boys,  tlieir 
enemies  who  were  cruel,  dishonest  and  who 
sought  to  get  the  kingdom,  attempted  by 
sevlral  meins  to  kill  them.  Consider  iheir 
greediness  and  also  the  extreme  piety  of 
Yudhisthira. 

20.  Consider  ako  the  relationship  be- 
tween them  ;  consult  together  and  also  thmk 
each  of  you  ^yourself.  They  have  always 
been  attached  to  truth  and  have  always  ful- 
filled their  promises, 

2T  If  they  are  now  wrongfully  treated 
let  them  slay  all  the  sons  of  LMiritarastra  or 
let  their  friends  who  see  the  unworthy  treat- 
roent  they  get  in  this  matter  make  them  (the 
sons  of  Dhritarastra)  desist. 

22—23.  If  they  (the  sons  of  Dhritarastra) 
oppose  them  (the  Pandavas)  in  battle  the 
latter  thus  opposed  will  kill  them  ;  and  if 
you  are  of  opinion  that  the  Pandavas,  owing 
to  insufficiency  of  numbers,  will  not  be  able 
ta  win  victory  over  them  let  them  combine 
with  all  their  friends  and  try  to  ovei throw 
them.  The  intentions  of  Duryodhana  are 
not  known  nor  what  he  is  going  to  do. 

24.  The  intentions  of  the  other  side  not 
being  known,  how  can  you  determine  on 
what  to  do  yourself.  Therefore  let  a  man 
virtuous,  holy,  of  good  parentage  and  wile- 
less  ro  from  here— a  capable  ambassador 
who  wiU  be  able  to  persuade  them  mto  sur- 
rendering half  of    Yudhisthira's  kingdom. 

25.  Hearing  this  speech  of  Janardana 
which  was  pregnant  with  meaning  and  vir- 
tue,  int^eresting  and  impartial,  his  elder 
brother  accepted  the  suggestions  and  after 
praising  the  speech  addressed  him  O  king, 
inus. 

Thus  ends  the  first  chapter,  the  speech 
of  Krishna,  in  tfie  Sainyodyoga  of  the 
Udyomgt^rva* 

CHAPTER    11. 
(SAINYODYOGA  PARVA)— Co«/(/. 

Baladeva  said  :— 

I  The  speech  of  the  elder  brother  of 
Gada  whkh  is  at  once  marked  by  a  sense 
of  virtue  and  prudence  and  which  has 
aimei  at  the  good  of  both  Yudhisthira 
(one  who  has  created  no  enemies)  and  king 
Duryodliana,  has  been  listened  to  by  you. 

2.  The  heroic  sons  of  Kunti,  being  will- 
ing to  forego  half  of  their  kingdom,  are 
trying  to  get  the  other  half;   the  sono 


Dhritarastra  too  should   give   up   liaU  and 
pass  his  days  very  happily  with  us. 

3.  These  heroes  among  men. •having 
obtained  lialf  of  the  kingdom,  will  take  to 
a  quiet  life,  if  the  other  party  does  the  same 
for  their  quietness  means  the  good  of  thor 
subjects. 

4.  I  should  be  glad  if  some  body  were  to 
go  there  to  bring  about  good  feelings  among 
the  Kauravas  and  the  Pandavas,  lo  know 
the  intentions  of  Duryodhana  and  to  tell 
them  the  views  of  Yudhisthira. 

5.  Let  him  invite  Bhisma,  the  herwc 
son  of  Kuru,  and  the  noble  minded  toi 
of  Vichitraviryya,  Drona,  with  his  son,  Vi- 
dura  and  Kripa,  and  the  king  of  Gandhara 
with  the  son   of  Suta. 

6.  And  (with)  also  all  the  other  son* 
of  Dhritarashtra  who  have  under  their 
command  the  best  army  and  a  thorough 
knowledge  of  politics,  who  adhere  lo 
virtue,  who  are  heroes  among  men,  and 
who  know  the  meaning  of  the  Vedas  and 
the  signs  of  the  times. 

7.  Let  him  tell  all  these  men,  and  also 
the  citizens  and  aged  men.  assembled  to- 
getlier  what  the  son  of  Kunti  has  said  with 
all  deference,  and  which  is  fraught  with 
meaning. 

8.  Though  they  have  taken  possession 
of  Yudhislhira's  kingdom  by  force  wlien  he 
was  addicted  to  gambing,  still  thay  oi^bt 
not  to  be  provoked  under  all   situalioivs. 

9.  This  brave  son  of  Kuru,  unskilful 
at  the  game  of  dice,  though  dissuaded  by 
all  his  friends,  challenged  this  son  of  Gan- 
dhari,  an  expert  in  the  game,  to  a  match. 

10— II.  Although  there  were  then  at  the 
place  a  thousand  other  people  whom  Yo- 
dliisthira  could  defeat  at  a  game  of  dice,  be 
took  no  notice  of  these  and  none  of  Ivarna 
and  Suyodhona  but  challenged  Suvala's  son 
and  was  defeated  by  him  in  the  game. 
He    lost  at  every  step. 

12.  Having  once  commenced,  he  \oA 
through  anger,  and  no  blame  can  for  ibis 
attach  to  the  son  of  Sakuni  ;  therefore  it 
behoves  him  (the  messenger)  to  speak  wilH 
due  deference  to  the  son  of  Vichitraviryya, 
and  assume  a  conciliatory  tone. 

13.  By  this  means  can  the  son  of  Dhii- 
tarashtra  be  persuaded,  to  enlist  himself  in 
our  service,  by  the  messenger.  L«t  him 
address  Duryodbaiia  in  a  conciliatory  tone, 
and  with  the  desire  of  the  reverse  of  war. 

14.  A  point  gained  by  peaceful  means 
is  really  beneficial,  that  gained  by  war  » 
fnot  a  gain  at  all— it  is  only  injurkHls. 


UDYOGA   PARVA. 


Vaishampayana  said  :— 

15.  While  that  vah'ant  son  of  Madhu 
was  yet  speaking,  all  on  a  sudden  rose  the 
brave  descendant  of  Sini  and  condemn* 
ing  his  speech  addressed  these  words  to 
him. 

Thus  ends  the  second  chapter ^  the  speech 
of  Baladeva  in  the  Sainyodyoga  of  tfje 
Udyogm,  Parva, 


CHAPTER     III. 
(SAINYODYOGA  PARVA)— C(?«^^. 

Satyaki  said  :-^ 

1.  As  the  inner  nature  of  a  man  Is,  so 
he  speaks.  As  your  inner  nature  is,  so  do 
you  speak. 

2.  There  are  brave  men  and  there  are 
cowards.  Both  these  well  defined  divisions 
are  seen  among  human   beings. 

3.  In  the  same  family  are  born  very 
powerful  men,  and  powerless  ones,  as  the 
same  forest  contains  trees  that  bear  fruits 
and  those  that  do  not. 

4.  O  you  who  have  the  sign  of  a  plough 
on  your  standard,  I  am  not  finding,  fault 
with  your  speech  ;  I  am,  O  son  of  Madhu, 
only  blaming  these  who  are  listening  to 
it. 

5.  How  can  one,  who  even  in  the  slight- 
est degree  speaks  ill  of  the  virtuous  king, 
dare  continue  in  that  strain  without  being 
checked,  in  this  assembly. 

6 — 7.  People,  experts  at  the  game  of 
dice,  challenged  the  noble  minded  one  who 
was  unskilful  in  the  game  and  defeated  him; 
how  can  this  be  a  defeat  in  the  proper 
J>ense?  If  the  son  of  Kunii  had  been  play- 
ing with  his  brothers  at  home  and  those 
people  coming  there,  defeated  him,  then 
that  would  have  been  a  proper  defeat.  But 
they  challenged  the  king  who  was  ever 
attached  to  the  observance  of  the  riles  of  a 
Kshatriya. 

8.  They  won  by  a  mean  trick  ;  how  can 
prosperity  attend  such  men  ?  And  why 
should  this  man  here,  after  fulfilling  his  vow, 
approach  them  in  a  humiliating  spirit. 

9 — 10.  Freed  now  from  his  exile  in  the 
forest  he  has  now  attained  to  the  position  of 
his  grandfather.  Even  if  this  Yudhisthira 
is  seeking  properly  wrongfully,  it  is  not 
proper  that  he  shoctld  beg  other  people's 
property  though  it  would  be  righteous 
on  their  part  not  to  surrender  the  king- 
dom. 

ti.  Though  Bhtsma,  Drona,  and  Vtdu- 
K^  have  passed  the   prescribed    period   un- 


known in  exile,  yet  ha\T  they  said  that  they 
have  been  recognized. 

12.  They  would  noi  how  consent  to  give 
back  the  ancestral  territories  of  the  Panda- 
vas.  And  I  shall  persuade  (hem  by  m^anS 
of  cold  arrows  in  the  field  of  battle, 

13.  And  make  them  fall  at  the  feet  of 
the  noble  son  of  Kunti.  If  they  refuse  to 
fall  at  the  feet   of    the  Wise  (Yudhisthira) 

14.  Then  must  they  with  their  ministers 
go  to  the  kingdom  of  death  (Yatna),  ;  ttiey 
can  not  surely  withstand  Jujudhana  (my- 
self) determined  to  fight. 

15.  Can  the  mountains  bear  the  force  of 
the  thunderbolt  ?  Who  can  bear  the  force 
of  him  who  uses  the  Gandiva  as  his  bow 
(Ariuna)  and  of  him  who  has  the  wheel  in 
his  hand  (Bhimasena)  ? 

16.  (Who  can  bear  the  force  of)  myself 
when  in  wrath,  or  of  Bhima  who  is  hard  to 
approach  or  of  the  twin  brothers  who  firmly 
grasp  the  bow  and  whose  effulgence  is 
like  that  of  Yama  (who  carries  away  life) 
and  Kala  (who  cuts  the  thread  of  life)  and 
the  heroes  Viral  a  and  Drupada  who  have 
the  same  quality  ? 

17.  What  man  valuing  his  life  can 
approach  the  descendant  of  Preshata, 
Dhristadumna  also  the  five  sons  of  the 
Pandavas  who  have  added  to  Draupadi'a 
glory, 

18.  And  who  are  the  equals  of  the  Pan- 
davas in  valour  and  in  every  oilier  respect 
and  having  the  true  pride  of  a  soldier, 
or  (who  can  approach)  the  son  of  Subhadra, 
whose  impetus  is  hard  to  be  borne  even  by 
the  gods, 

19 — 20.  And  (who  can  approach)  Gada, 
Pradyumna  and  Samba  resembling  Kalji, 
the  sun  or  the  fire.  We  shall  after  killing 
the  son  of  Dhritarastra,  with  Sakuni,  and 
also  Kama  in  battle  appoint  (as  king)  the 
Pandava.  It  is  no  sin  to  destroy  an  enemy 
who  would  have  slain  ourselves. 

21.  It  is  both  impious  and  shameful  to 
beg  from  enemies  ;  do  speedily,  therefore 
that  which  is  his  (Yudhisthira's)  heart-fdt 
desire. 

22.  Let  the  Pandava  get  the  kingdom 
surrendered  by  Dhritarastra.  Tins  day 
either  shall  Yudhisthira,  the  son  of  Pandu 
get  the  kingdom. or  all  our  enemies  fall  on 
the  ground  slain  in  battle. 

Thus  ends  the  third  chapter  the  speech 
of  Satyaki  in  the  Sainyodyoga  ot  ihe 
Udyoga  Farva. 


MAHABtlARATAx 


CHAPTER     IV, 
(8AINYODYOGA  FARV Ay-Contd. 

Drnpada  said  :— 

X.  O  you  with  long  arms,  it  will  doubt- 
less turn  out  as  you  have  said.  Duryodha- 
na  will  not  give  back  the  kingdom  by  peace- 
ful means. 

2.  And  Dhritarashtra.  fond  of  his  son, 
will  follow  him.  So  will  Bhima  and  Drona 
out  of  a  false  regard  for  the  kingdom  and 
the  two  sons  of  Suvala  out  of  folly.    ' 

ft 

3.  In  my  opinion  the  suggestion  of  Bala- 
deva  is  not  appropriate  ;  it  can  certainly  be 
acted  on  by  a  man  who  is  desirous  of  an 
amicable  settlement. 

4.  The  son  of  Dhritarastra  ought  by  no 
means  to  be  addressed  to  in  a  conciliatory 
lone  ;  I  think  that  it  is  impossible  to 
bring  the  ill-natured  Duryodhana  to  reason 
by  peaceful  means. 

5—6.  Peaceful  means  should  be  adopted 
for  asses ;  but  severe  measures  should  be  re- 
sorted  to  for  kines.  He  who  uses  mild  words 
to  the  ill-hearted  Duryodhana  would  be  set 
down  as  an  incapable  man  by  that  vicious 
one,  and  if  a  mild  course  is  adopted  the 
fool  will  think  himself  to  have  won. 

7.  We  shall  do  this  ;  let  us  make  prepa- 
rations here  and  send  word  to  our  friends 
to  collect  armies  for  us. 

8.  Let  swift  going  messengers  go  to 
Salya,  Dhrislaketu,  Jayatsena  and  the  ruler 
of  the  Kekayas. 

9.  Duryodhana,  too,  will  certainly  send 
his  messenger  to  all  places  and  good  men 
attend  to  those  who  send  word  first  and 
who  ask  for  help  first. 

10.  Make  haste,  therefore,  in  first  send- 
ing words  to  these  kings  among  men.  I 
think  that  some  great  event  is  about  to 
come. 

11.  Send  quickly  to  Salya  and  to  those 
kings  who  are  under  his  suzerainty,  and  the 
king  Bhagadatta  and  the  inhabitants  of  the 
Eastern  seas, 

12.  And  to  Hardikya  of  unequalled  pro- 
wess and  to  the  haughty  Andhaka  and  to 
Rochamana,  the  hero  of  good  undersUnd- 
ing. 

13.  Invkc  Brihanta,  the  king  ScMivindu 
and  Senajit,  Pratibindhya,  Chitrabarma  and 
Subastuka, 

14.  Also  Vahlika,  Munjakcsha  and  the 
lord  of  the  Chedis,  Suparshwa,  Suvahu,  and 
the  mi^ty  Paurava, 

15.  Also  those  who  rule  ever  the  Shakas 


the  Pahlavas  and  the   Duradas  and    Stiraff 
Nadijaand  the  king  Karnabcshta. 

16.  And  Nila,  Viradharma  and  the  he- 
roic Bhumipala,  Dantabakra  hard  to  van- 
quish, Rukmi  and  Janamcjaya, 

17.  And  Ashada,  Vayubega  and  king 
Purvapali,  Devaka  of  unusual  prowess  and 
EJcalabya  with  his  son. 

18.  And  the  kings  of  the  Kamsha  and 
the  heroic  KshemaJhurti,  and  the  rulers 
Kambaja  and  the  Rishika  tribes  ami  the 
races  inhabiting  the  west. 

19.  And  Jayatsena  and  the  rulers  of 
Kasiii  and  of  the  land  of  the  five  rivers  and 
the  invulnerable  son  of  Kratha  and  the 
rulers  of  the  hilly  districts. 

20.  And  Janaki,  Susarma  and  Mani- 
mana  and  Fotimatsyaka,  and  the  king 
Pansarashtraand  the  heroic  Dhristaketu. 

21.  And  Tunda  and  Dandadhara  and 
the  valiant  Brihatsena  and  the  unconquered 
Nishada  and  Sreniman  and  Vasuman. 

22.  And  Bahu  of  great  strcnijih  and 
prowess  and  Parapuranjaya  and  Samudra* 
sena  with  his  brave  son. 

23.  And  Uddhaba  and  Kshemaka  and 
the  king  Batadhana  and  Srutayii  and 
Dridhayu  and  the  valiant  son  of  Shalya. 

24.  And  Kumara  and  the  Prince  of  the 
Kolingas  haughty  in  battle. 

25.  I  think  that  you  should  send 
(messengers)  quickly  to  these  and  this 
Brahmm,  O  king,  who  is  my  priest,  ts  a 
wise  man. 

26.  Send  him  to  Dhritarastra  and  tell 
him  what  he  is  to  say — how  Duryodhana 
is  to  be  addressed,  how  the  king  Shantanva, 
how  Dhritarastra,  and  how  Drona,  the  best 
among  the  charioteers. 

Thus  ends  the  fourth  chapter  ^  the  %i>eeck 
of  Drupada  in  the  Sainyodyaga  cf  the 
Udyoga  Parva. 


CHAPTER  V. 
(SAINYODYOGA  PARVA)— Ctfitto* 

Vasudeva  said  :— 

1.  These  words  befit  the  chief  of  the 
king  of  the  Pandu  race  who  is  unequalled 
in  prowess. 

2.  It  ought  to  be  done  first  of  all  by  os, 
who  desire  to  act  on  the  principles  of  pofi- 
tics  and  tlie  man  who  acts  otherwise  is  a 
fool. 

3.  But  our  relations  are  the  same  «^ 
the  sens  of  Kuni    aad  of  Pandu,  whatevir 


UDYOGA  PARVA. 


f%t  l*»te     present   moment   might  be    those 
amongst  themselves. 

4.  We  all  have  been  invited  here,  and 
you  as  well,  for  the  wedding,  and  the  cere- 
mony being  over  we  shall  go  well  pleased 
homeward    bound. 

5.  You  are  the  oldest  among  the  kings 
both  in  age  and  in  learning  and  we  doubt- 
less are  like  yonr  pupils. 

6.  Dhritarastra  too  always  reveres  you 
much  and  you  are  the  friend  of  the  precep- 
tors Drona  and  Kripa. 

7.  This  day,  therefore,  tutor  us  in  what 
is  to  the  interests  of  the  Pandavas.  None 
of  us  shall  question  what  you  say. 

8.  If  the  chief  among  the  Kurus  seek 
peace  on  equal  terms,  there  will  be  no  in- 
jury done  to  tlie  brotherly  freling  between 
the  Kouravas  and  the  Pandavas. 

9.  If  the  son  of  Dhritarastra  does  not 
thus  seek  peace  owing  to  the  ignorance 
mixed  with  vanity,  summon  us  after  send- 
ing word  to  others. 

10.  Then  the  bad  man  Duryodhana 
along  with  his  ministers  and  friends  will 
meet  his  fate  at  the  hands  of  him  who  uses 
the  Gandiva  as  his  bow  and  who  will  be 
fired  with  wrath. 

Vaishampay ana  said  :— 

11.  Then  the  lord  of  the  earth,  Virata, 
having  treated  the  descendant  of  Vrishni 
with  due  honours,  sent  him  home  along  wiih 
his  men  and  his  friends. 

12.  Krishna  having  gone  to  Dwaraka 
the  followers  of  Yudhisthira,  and  also  the 
king  Virata  made  all  preparations  tor  the 
war. 

13.  Then  did  Virata  and  his  friends  and 
also  the  king  Drupada  send  word  to  all 
the  rulers. 

14.  At  the  request  of  those  lions  among 
the  Kauravas  and  of  the  rulers  of  the 
Matsya  and  Panchala,  came  there  cheer- 
fully kings  with  large  armies. 

15.  Having  heard  that  a  large  army  was 
being  collected  for  the  sons  of  Pandu, 
Dhfitarastra  too  brought  together  many 
rulers. 

16.  At  that  time,  O  king,  the  earth  be- 
came crowded  with  the  throng  of  kings  who 
had  come  either  for  the  Kauravas  or  for  tlie 
Pandavas. 

17.  And  the  earth  at  that  time  be- 
came thronged  with  the  four  elements  of  the 
army.  The  armies  of  those  heroes  began 
to  pour  in  from  all  quarters. 

iS.    And    th«   goddess    earth,    with  her 


mountains  and  forests  seemed  as   if  trembl- 
ing. 

19.  And  the  king  of  the  Panchalas,  who 
was  of  the  same  opinion  with;  Yudhisthira, 
sent  to  the  Kauravas  his  own  priest  who 
was  old  both  in  wisdom  and  in  age. 

Thu^  ends  the  fifth  chaptett  the  mission 
0/  priest  in  the  Sainyodyoga^  of  the  Udyoga 
Parva, 


CHAPTE  R    V  I. 
(SAINYODYOGA  PARVA)— Ca/r^</. 

Drupada  said  :— 

1.  Of  all  beings,  those  that  have  life  are 
superior.  Of  those  that  have  life,  those 
that  live  with  the  help  of  their  intelligence 
are  superior,  of  those  that  have  intelligence 
man  is  superior  and  among  men,  those  that 
are  twice-born  are  superior. 

2.  Among  the  twice-born,  those  that 
know  the  Vedas  are  superior,  and  among 
the  Veda-knowing,  people  whose  uuder- 
standing  is  cultured  are  superior,  and 
among  people  with  cultured  understanding 
those  living  practical  lives  are  superior,  and 
among  practical  people  those  that  know 
Brahma  are  superior. 

3.  I  am  of  opinion  that  you  are  the  chief 
among  those  who  have  c  ilturedunderstaiid* 
ing,  you  come  of  a  respectable  family  and 
you  are  aged  both   in  years  and  in  learning. 

4.  Your  wisdom  is  equal  to  that  of 
Sukra  or  the  son  of  Angirasa  and  it  is 
known  to  you  what  sort  of  a  man  th« 
Kaurava  is. 

5.  Also  what  sort  of  a  man  Yudhis- 
thira and  the  son  of  Kunti  the  descendant 
of  Pandu  is.  The  sons  of  Pandu  were  dis- 
possessed (of  their  kingdom)  with  the  help 
of  the  knowledge  of  Dhritarastra. 

6.  Though  he  is  advised  by  Vidura,  he 
follows  the  instructions  of  his  son  and  it  was 
at  the  instigation  of  Sakuni  that  he  challen- 
ged the  son  of  Kunti. 

7.  Adepts  at  the  play,  they  robbed  the 
virtuous  king  Yudhisthira  who  was  holy, 
attached  to  the  rules  of  the  Kshatriya  class 
and  unskilful  at  the  game- of  dice. 

8.  On  no  account  whatever  will  they 
give  back  the  kingdom  voluntarily.  You, 
too,  who  will  speak  words  of  virtue  to 
Dhritarastra, 

9 — 10.  Will  certainly  gain  the  hearts 
of  his  s#ldiers.  And  Vidura  also  by 
means  of  your  words  will  try  to  create  dis- 
affection in  the  minds  of  Bhisma,  Drona 
Kripa    and    others.    With    difference   o 


MAIIABIIARATA. 


opinion  ;imon^    the  ministers  and  disaffec- 
tion in  the  soldiers, 

II.— 12.  It  will  be  their  duty  to  make 
them  agree  and  join  one  another ;  and  in  the 
meantime  the  very  wise  sons  of  Pritha  will 
easily  make  preparations  for  the  war  and 
collect  stores. 

13.  While  you  are  still  there  and  their 
men  are  delaying,  they  no  doubt  will  not  be 
able  to  make  preparations.  This  is  necess- 
ary and  here  it  seems  imperative. 

14.  Yourself,  being  virtuous,  should  be- 
have virtuously  with  them  and  Dhritarastra, 
on  your  meeting  him,  may  act  in  conformity 
vfhh  yOur  virtuous  words. 

15.  By  detailing  before  those  that  are 
kind  the  hardships  of  the  Pandavas  and 
telling  before  old  people  the  vif  tuous  acts 
in  the  family  done  by  their  ancestors, 

f6.  I  have  no  doubt  you  will  estrange 
the  mtnds  of  the  men,  and  you  need  not 
have  any  fear  for  them  for  you  are  a  Veda- 
knowing  Brahmin, 

17.  And  engaged  in  the  post  of  an 
ambassador  especially  as  you  are  aged. 
You  therefore  set  put  quick  for  the  accom- 
plishment of  the  interests  of  the  son  of 
Kunti  at  the  moment  called  Jaya  and  at  the 
position  of  the  planets  named  Pushya. 

Vaishampayana  said  :— 

ftS.  Being  instructed  in  this  way  by 
ihc  aoble-hearted  Drupada  the  priest  went 
io  the  city  called  after  the  elephant. 

Thus  ends  the  iixih  chapter  the  instruct 
iton  of  priest  in  the  Sainyodyoga  of  the 
Udyaga  Pdrva, 


CHAPTER    VII. 
(SAINYODYOGA  PARVA)—Contd. 

Vaiflhainpayaiia  said  :— 

1.  Hrs  (Drupada's)  priest,  having  gone 
towards  the  city  called  after  the  elephant, 
the  Pandavas  sent  messengers  to  the  rulers 
in  (he  several  parts. 

2.  Having  sent  messengers  elsewhere, 
tht  best  among  men,  DImnanjaya,  the  son 
of  Kimti,  of  the  race  of  Kuru  himself,  went 
to  Divaraka 

3.  The  sons  of  Madho,  Krishna  and 
Valaratna,  in  company  mth  the  Vrishiii 
race,  and  Andhaka  and  Bhoja  by  hundreds, 
Havifig  gone  to  OWarabttti, 

4.  The  son  of  Dhritarashtra,  himself  a 
kl'ilfi  by  sending-  scouts  privately.  Came  to 
know  aU  that  had  b€*ert  done  by  the 
PaMovas. 


5.  Having  heard  that  Madtiava  waf 
on  his  way  he  set  out  for  the  city  ol 
Dwaraka,  with  a  retinue  not  large,  and 
good  horses  which  could  be  compared  to 
the  wind. 

6.  That  very  day  had  Dhananjaya,  the 
son  of  Kunti,  of  the  race  of  Pandu,  arrived 
at  the  beautiful  city  of  the  Anartas. 

7.  The  two  sons  of  Kuru,  foremost  among 
men,  having  reached  Dwaraka,  saw  Krishna 
asleep  and  went  near  him  as  he  lay. 

8.  And  as  Govinda  lay,  Suyodhana 
entered  and  sat  him  down  on  the  floor 
which  he  used  as  a  seat  near  the  head  of 
Krishna 

9.  Then  did  enter  the  large-minded  one, 
wearing  a  crown  and  stood  with  the  hands 
clasped  near  the  foot  of  Krishna. 

10.  The  son  of  Vrishni,  having  awaken- 
ed, first  saw  the  one  wearing  a  crown,  and 
welcomed  them  and  did  them  due  honours. 

11.  The  son  of  Madhu  asked  the  cause 
of  their  coming  and  Duryodhana  said  as  if 
in  jest, 

12.  **  It  is  befitting  that  you  shonld  lend 
me  your  help  in  this  war,  for  yoiu-  friend- 
ship with  myself  and  that  with  Arjuua  are 
equal. 

13.  And,  O  slayer  of  Madhu  our  rela- 
tions with  you  are  the  same  and  this 
day  I  have  come  first  to  you. 

14.  From  the  time  of  our  ancestors, 
good  men  havd  befriended  him  who  has 
been  the  first  to  come  ;  and  you,  O  Janar- 
dana,  are  the  best  person  in  this  world  ; 
therefore  act  after  this  good  example  which 
has  always  been  followed." 

Snlmshna  said  :— 

15.  I  have  not  the  slightest  doubt  thai 
you  came  here  first,  but  Dhananjaya, 
the  son  of  Pritha  has  been,  O  king,  first 
seen  by  me. 

16.  O  Suyodhana,  j'ourself  having  come 
first  and  he  having  been  seen  by  me  first, 
I  sliall  help  both  of  you. 

17.  But  the  holy  books  lay  down  that 
the  younger  persons  should  be  aided  first, 
therefore  1  should  first  assist  Dhananjaya, 
the  son  of  Pritl)a. 

18.  There  is  that  large  army  of  a 
hundfed  million  of  gopas  who  fight  tn 
battle,  each  of  whom  is  capable  of  slaying 
me,  and  who  are  known  as  Uie  Narayanas. 

19.  Let  them,  who  are  hard  to  vanquish 
in  battle,  be  the  army  of  orte  party  ot  you 
and  let  myself  who  ^hall  not  fight,  having  put 
oflf  my  weapons,  take  the  side  of  tlie  other. 


UDYOGA    PAKVA. 


lo.  Of  the^e  two,  O  son  of  Pritha,  choose 
any  one  after  your  liking,  for  under  the 
law  of  custom  you  should  have  the  right  of 
choosing  first.*' 

Vaisliampayana  said  :— 

21.  Dhananjaya  the  son  of  Kunti  being 
thus  spoken  to  by  Krishna  chose  Keshava, 
who  was  not  to  Rght  in  the  battle, 

22.  (Who  was)  Narayana  himself,  the 
destroyer  of  those  who  were  not  his  friends, 
who  had  volunteered  a  birth  among  men 
and  who  was  superior  to  all  the  Kshatriyas, 
the  gods  and  the  Danavas. 

23.  And  Duryodhana  then  chose  the 
whole  of  that  army.  And  O  son  of 
Bharata,  having  got  thousands  upon 
thousands  of  wrriois^ 

24.  And  knowing  (even)  that  Krishna  was 
lost  to  him,  lie  became  mightily  pleased  ; 
And  O  king,  Duryodhana  having  taken 
that  whole  army  of  fearful  strength  came  to 
the  son  of  Rohini  who  was  of  great  strength. 

25.  He  submitted  to  him  the  whole 
cause  of  his  coming,  upon  which  the  son 
of  Sura  said  in  reply  to  the  son  of  Dhrita- 
rashtra. 

26.  *'  O  you  best  among  men,  it  is  fitting 
that  what  was  said  by  me  at  the  time  of  the 
marriage,  should  be  known  to  you. 

27.  O  you  son  of  Kuru,  for  your  sake 
did  I  speak  contradicting  what  Hrishikesha 
had  said.  O  king  !  again  and  again  did  I 
point  out  that  our  relations  with  both  of 
you  were  equal. 

28.  And  what  I  said,  Keshava  did  not 
accept.  I  cannot  for  a  moment  exist  separat- 
ed from  Krishna. 

29.  I  am  no  helper  of  either  the  son  of 
Pritha  or  that  of  Duryodhana  j  such  is  the 
unalterable  resolution  I  have  come  to  after 
the  opinion  formed  by  Krishna. 

30.  You  are  born  in  the  race  of  Bharata, 
honoured  by  all  rulers  of  the  earth  ;  O 
you  best  among  men,  go  and  fight  in  strict 
accordance  with  the  rules  of  honour  and 
those  of  the  military    class." 

31.  Being  thus  addressed  he  embraced 
him  who  used  the  plough  as  a  weapon  and 
knowing  that  Krishna  had  gone  over  to  the 
other  side  he  regarded  as  though  a  victory 
had  already  been  achieved  in  battle. 

32.  The  son  of  Dhritarashtra,  himself  a 
king,  then  went  to  Kritavarma,  and  Kri- 
tavarma  gave  him  an  army  counting  an 
Akshouhini. 

33.  The  son  of  Kuru,  surrounded  by  all 
tViose  troops,  which  were  terrible  looking, 
^vtnt  forward  with  a  light  heart  causing 
delight  to  his  friends. 


34*  Duryodhana  having  dep^rtedi  the 
creator  of  the  world,  Janardana,  with 
yellow  robes  on,  said  tp  the  wearer  qf  the 
crown  :  •'  Knowing  that  I  shall  not  take  any 
part  in  the  battle,  why  have  you  chosen 
me?'* 

35.  Arjunasaid:  "There  is  no  doubt 
that  you  can  slay  all  of  them.  O  foremost 
among  men,  I  too,  alone,  am  able  to  slay 
them  ail. 

36.  In  this  world  you  are  an  illustrious 
man  and  I  shall  attain  to  eminence  similar 
to  yours  by  killing  them  single-handed.  I 
loo  am  a  seeker  after  fame  and  so  will  you 
be  surrounded  by  me. 

37.  It  has  been  my  desire  to  have  the 
office  of  the  charioteer  filled  by  you,  and  it 
is  fitting  that  you  should  fulfil  tl^is  desire 
which  has  been  felt  by  me  for  a  long  time. 

Vasudeva  said  :— 

38.  "  It  is  fitting,  O  son  of  Pritha,  that 
you  measure  yourself  with  xne»  I  shall  act 
as  your  chariotoer,  let  your  desire  b^  ful- 
filled." 

Vaishampayana  said:-^ 

39.  Being  thus  rendered  glad,  the  son 
of  Pritha,  in  company  with  Krishna,  and 
surrounded  by  the  chiefs  of  the  Daaharhn 
race,  came  back  to  Yudhisthira." 

Thus  ends  the  seventh  chapter,  the  sei^ 
ting  out  of  Krishna  in  the  Sainyodyoga  of 
the  Udyoga  Parva* 


CHAPTER  VIII. 
(SAINYODYOGA  PARVA)— C(?«/^. 

Vaishampayana  said :— 

1.  Shalya,  having  heard  the  news  of  hos- 
tility between  the  two  parties,  went  to  help 
the  Pandavas,  O  king,  surrounded  by  a 
large  army  and  by  his  friends  who  were 
mighty  in  battle. 

2.  The  encampment  of  his  army  occu- 
pied one  half  of  a  Yojana,  That  foremost 
among  men  was  the  lord  of  such  a  large 
army. 

3-  5.  That  man  of  great  prowess  and 
strength  was,  O  king,  the  lord  of  an  Ak- 
shauhini,  and  heroes — best  among  the 
Kshatriyas — with  diverse  armours,  diverse 
ornaments  and  all  riding  diverse  cars  and 
animals,  with  diverse  garlands,  all  putting 
on  diverse  dresses — the  dresses  and  orna- 
ments of  their  respective  lands,^^counted  by 
hundreds  and  thousands^rbecame  the  lead- 
ers of  his  army. 

6.  He  went  by  slow  marches  t«  the 
place  where  the  Pandavas  were  entampMJi 


MAHABHARATA. 


affording  rest  to  his  army,  and  as  if  causing 
pain  to  the  beings  and  shaking  the  earth. 

7.  Duryodhana,  having,  O  son  of  BharaU, 
heard  that  the  grcat-mmdcd  one,  mighty 
in  battle,  was  coming,  hastened  towards 
him  and  welcomed  him  in  person. 

8.  And  for  his  accomodation  and  hon- 
our. Duryodhana  had  palaces  erected  in 
charming  spots  ornamented  with  gems  and 
well  decorated, 

9.  And  sent  there  various  artists  for  ihe 
amusement  (of  Shalya  and  his  men)  and 
provided  there  all  sorts  of  eatables,  dnoKs, 
meau,  and  garlands. 

10.  And  he  (provi<I«d)  wells  of  various 
shapes  calculated  to  increasee  the  cheerful- 
ness of  the  heart,  and  several  sorts  of 
streams,  fountains  and  buildings. 

11.  Being  welcomed  and  honoured  by  the 
^ents  of  Duryodhana,  as  he  arrived  at 
these  palaces  in  different  countries,  with  the 
worship  due  to  the  gods, 

I J  He  came  to  a  palace,  which  would  have 
been  suiuble  even  as  the  resting  place  for 
the  gods ;  and  being  provided  with  all  sorts 
of  things  and  greeted  with  honours  due  to 
beings  superior  to  man, 

13.  He  thought  too  highly  of  himself  and 
too  little  even  of  Purandara(Indra)and  that, 
best  among  'the  Kshatriyas  being  pleased, 
asked  the  servants,  saying  : 

14.  "  Where  are  the  men  of  Yudhisthira 
who  erected  these  palaces  here  ?  Bring 
them.  In  my  opinion  it  is  proper  for  those 
builders  of  palaces  to  be  rewarded  by  me. 

15.  I  shall  reward  them,  may  it  so  please 
the  son  of  Kunti."  They  all  then,  surprised, 
informed  Duryodhana  of  all  this. 

16.  And  when  Shalya  was  very  highly 
pleased  and  did  not  mind  giving  aw;Ay 
even  his  life,  Duryodhana,  who  had  con- 
cealed himself  there,  appeared  before  his 
maternal  uncle. 

17.  Seeing  the  king  of  Madra,  he  knew 
that  all  these  attentions  came  from  him  and 
embracinj(  Duryodhana  said,— Accept  what 
ycu  desire. 

18.  Duryodhana  said  :  "  May  thine  word 
be  true.  Grant  me  an  auspicious  boon.  It 
is  fining  that  you  should  be  the  leader  of 
my  a  I  my." 


men,  go  to  your  awn  capita],  I  shall  go  to 
that  subduer  of  his  enemies,  Yudhisthira. 

21.  Having  seen  Yudhisthira,  1  shall 
come  soon,  O  king.  That  best  among  men, 
the  son  of  Pandu,  must  be  seen  by  me." 

Duryodhana  said:— 

22.  "O  kin^,  O  Ruler  of  the  earth,  come 
soon  after  seeing  the  son  of  Pandu.  I 
depend  on  you.  O  best  among  kines, 
remember  the  boon  you  have  granted  me/* 

Shalya  said  :— 

23.  "Soon  shall  I  return.  (In  the  mean 
time)  I  wish  you  well ;  O  king,  go  to  your 
ovvn  capital."  Then  the  two,  Sialya  and 
Duryodhana,  embraced  each  other. 

Vaishampayana  saidr— 

24.  And  having  thus  done  honour  to 
Shalya,  he  came  back  to  his  own  capital 
while  Shalya  went  to  the  sons  of  Kunti  to 
tell  them  of  that  act  of  Duryodhana's. 

25.  Having  come  to  Upaplavya  and 
entered  the  camp^  Shalya  saw  all  the 
sons  of  Pandu  there. 

26.  And  having  come  there,  he,  the  long 
armed  one  accepted  the  customary  water 
for  washing  his  feet  and  other  gifts  in* 
eluding  a  cow. 

27.  And  then  that  slayer  of  his  enemies, 
the  king  of  the  Madras,  having  asked  them 
about  their  health,  embraced  Yudhisthira, 
with  great  cheerfulness. 

28.  And  having  done  the  same  to  Bhima 
and  Arjuna  and  both  the  twin  brothers-* 
the  sons  of  his  sister,  Shalya,  who  had 
seated  himself,  said  to  the  son  of  Pritha  : 

29.  O  best  among  kings,  O  son  of 
Kuru,  is  it  all  right  with  you?  O  yo« 
victorious  one  I  you  have  now  passed  the 
prescribed  period  of  residence  in  the  forest. 

30.  O  king,  great  difficulties  have  been 
overcome  by  yourself  residing  in  the  forest« 
in  the  company,  O  chief  of  kings,  of  your 
brothers  and  this  lady. 

31.  Residence  unknown  and  unrecog- 
nized was  another  great  difficulty  overcome 
by  you.  O  son  oT  Bharata,  naught  but 
mi<;ery  attends  him  who  has  lost  a  kingdom. 
Where  is  liappiness  for  him  7 


Vaishampayana  said  :— 

10.  Said  Shalya ''It  is  done.  What  else 
do  you  desire  of  me  7"  and  the  son  of 
Gandhari  kept  on  repeating  "it  is  done." 

Shalya  said:— 

**0  Duryodhana,  O  you  best  among 


33.  The  ways  and  habits  of  men  are 
known  to  you,  O  great  king.  O  lord  of  men 
and  therefore,  O  son,  never  has  the  slightest 
avarice  been  present  in  you. 


UbYOGA    PARVA. 


34.  O  son  of  Bharata,  follow  in  the 
path  of  the  great  Rishi-kinff  of  old,  and 
O  my  son  Yudhisthira,  be  ineir  equal  in 
liberality,  devotion  and  truth. 

35.  O  Yudhisthira,  forgiveness,  power 
of  self-control,  truth,  absence  of  desire  for 
harm  to  anybody,  and  all  other  virtue^,  that 
are  rare  in  this  world,  are  present  in  you, 
O  king. 

36.  You  are  mild,  generous,  religious, 
liberal,  and  attached  to  virtue*  O  king, 
all  the  virtues  known  among  men  are  also 
known  to  you. 

37.  O  sod,  everything  connected  with 
this  world  is  known  to  you.  O  king,  O 
you  beat  amon^  the  race  of  Bharata,  it  is 
fortunate  that  this  trouble  is  past. 

38.  It   is  fortunate  that  I   see,  O  king 

0  chief  among  the  kings,  O  Lord,  yourself, 
the  treasury  of  virtues,  and  large-minded, 
come  out  of  your  difficulties." 

Vaii]iaiiipa7i&A  taid  :— 

39.  Then,  O  descendant  of  Bharata,  did 
the  kin^  (Shal^a)  teH  (the  Pandavas)  all 
about  his  meeting  with  Ouryodhana,  his 
promise  and  his  boon. 

TttdhifltUra  laid  :- 

40.  "O  king,  a  good  act  has  been  done 
by  you  in  that  you  nave  fulfilled  a  promise 
made  when  you  were  wdl  pleased  in  the 
recesses  of   your  heart. 

41*   But,  O  lord  of  earth,  I  wish  you  well* 

1  want  you  to  do  one  thine  for  me.  O  King* 
O  you  most  honest  one,  though  it  is  impro- 
per still  must  you  do  it. 

42.  O  hero,  listen  to  what  I  tell  you,  you 
are  a  great  king  equal  to  the  son  of  Bama- 
deva  in  baule. 

43*  O  you  best  among  kings,  when  the 
two,  Kama  and  Arjuna  meet  in  two  chariots 
(in  battle)  I  have  no  doubt  that  the  office  of 
charioteer  of  Karna  will  be  filled  by  you. 

44*  O  King,  if  you  wlnh  well  to  me,  Arjuna 
must  be  protected  by  you  and  you  should  do 
what  kills  the  energy  of  the  son  of  Suta,  and 
wha^  is  calculated  to  bring  him  defeat. 
Though  this  is  improper,  yet  must  you  do 
>t,  maternal  uncle  of  mine. 


Shalyasaid:— 

45-  "Hear  me,  O  son  of  Pandu,  I  wish  you 
welllO  noble-minded  one,  what  you  are  tel- 
ling me  is  to  kill  the  energy  of  the  son  of 
SuU,  when  I  am  with  him. 

.  46. 1  shall  most  certainly  be  his  chark>teer 
m  the  battle.  He  has  always  regarded  me 
AS  the  equal  of  the  son  of  Vamadeva. 


47*  O  you  best  among  the  race  of  Kurv, 
I  shall  most  certainly,  when  with  him  who 
is  desirous  of  battle,  speak  what  will  do  him 
harm  and  go  against  him. 

48.  (1  shall  do  Ms)  so  that  his  energy  wtlf 
be  killed  and  his  pride  gone,  O  son  ol 
Pandu,  and  then  it  will  be  easy  to  kill  himv 
I  speak  wHh  all  sincerity. 

4^  O  son,  I  shall  do  what  you  have 
told  nre  and  I  shall  do  any  thing  more 
can  I  which  b  for  your  good. 

50.  All  the  troubles  you  have  encoun^ 
tered  with  Draupadi  alter  the  game  oB 
dice  and  the  harsh  words  youhave  had^ 
to  listen  to,  throtra^h  the  son  of  Suta,  and 
all  the  miseries  endured,  O  illustrious  one,, 
through  the  Asura  named  Jata  and  Kichaka 
— «ll  these  unhappiness  endtu^d  by 
Draupadi  as  (unha|>pMies8  was  endured)  by 
Damayanti — all  this  trouble,  O  hero,  wiu 
give  rise  to  happiness.  Do  not  think  that 
all  this  is  througn  you,  this  is  done  by  the 
Fate  which  has  greater  control  over  ^uch 
matters. 

53.  O  Yudhisthira,  great  minded  persons^ 
meet  with  difficulties.  O  Lord  of  the  worlds 
difficulties  have  been  met  with  by  th^ 
gods  too. 

54.  We  are  told  O  king,  O  son  of 
Bharata  that  the  large  mind^  Indra,  the 
chief  among  the  gods,  had  to  endure  great 
misery  with  his  queen. 

Thus  €nds  ik€  eighth  chafUr,  the  s fetch 
of  Shalya,  in  the  Sainyodyoga  uf  th^ 
Udyoga  Parva. 


CHAPTER    IX. 
(SAINYODYOGA  PXRVK^CanUnued. 

Tndhisthira  said  :— 

1.  I  want  to  hear  how  it  was,  O  chief 
among  kings,  that  the  large  minded  Indra» 
with  his  queen  met  with  grave  difficulties. 

Shaliyft  sjtid:— 

2.  O  king,  listen  to  this  old  storv  as  re^ 
lated  in  ancient  history,  of  how  Indra  with 
his  queen  met  with  difficulties,  O  son  of 
Bharata. 

3.  There  was  a  great  devotee  named 
Twastri  who  was  the  lord  of  all  beings  and 
the  chief  among  gods.  Out  of  pure  wrath 
towards  Indra,  heoraated  a  son  with  three 
heads. 

4*  The  place,  oocupied  by  Indra,  was 
desired  by  this  mysteriobs  personage,  who 
was  as  it  were  Uie  image  of  the  universe, 
and  had  three  awful  faces  comparable  to 
the  f un,  the  moon,  and  fire. 


ta 


MAtiABHARAT/l. 


J.  With  one  mouth  he  read  the  Veda^ 
with  the  second  he  drank  wine  and  with  the 
other  he  looked  as  if  he  would  absorb  the 
cardinal  points. 

6.  He  was  a  devotee,  mild,  having  powers 
of  self-control  and  engaged  in  religious 
worship  and  devotion.  And  O  subduer  of 
foes,  the  austerities  practised  by  him  could 
not  be  practised  by  others,  for  they  were 
very  hard  and  very  difficult  to  be  practised. 

7.  Shakra  was  depressed  in  spirits,  at 
seeing  the  strength  in  devotion,  and  truth- 
fulness of  the  one  with  unrivalled  power, 
for  fear  lest  he  be  the  chief  among  gods. 

8—9.  O  best  among  the  race  of  Bharata, 
the  skilful  Indra  thought  of  many  ways  by 
which  the  one  with  three  heads,  whose 
strength  was  ever  increasing  and  who 
threatened  to  absorb  the  entire  universe, 
could  be  made  to  engage  himself  in  the 
enjoyment  of  sensual  pleasures  and  not  in 
that  hard  devotion. 

TO.  He  ordered  fairies  (to  engage  them- 
selves) in  decoying  the  son  of  Twastri;  so 
that  the  three-headed  one  might,  for  certain, 
engage  himself  in  the  enjoyment  of  sensual 
pleasures  saying  them 
,11.  "Be  quick,  go,  and  delay  not  in  de- 
coying h?ra,  (yoiirselO  having  beautiful  hips, 
deck  yourself  in  necklaces  and  beautiful 
pearls  in  such  a  way  tl?at  his  desires  may  be 
excited. 

ti.  I  wish  you  well,  decoy  him  with  all 
the  gestures  of  lust  marked  with  every  sort 
of  fascination  and  thus  kWay  my  fear. 

13.  O  beautiful  damsels,  I  feel  restless 
in  my  heart.  O  ladies,  destroy  quickly  this 
great  fear  of  mine. 

The  Nymphs  said :— 

14.  O  Shakra,  we  sh$ll  try  to  decoy  him 
so  that,  O  you  slayer  of  Vala,  you  may  not 
experien(;e  any  dread  from  him 

15.  The  great  devotee  who  now  sits,  as 
if  scorching  with  his  eyes,  O  lord,  and  whom 
we  are  going  tc^ether  to  decoy.  We  shall 
try  to  get  him  under  our  control  and  thus 
fiestroy  your  fears." 

Shalya  said  :— 

16.  Being  commanded  by  Indra  they 
went  to  the  three-headed  one  and  the  lovely 
damsels  tempted  him  there  with  various 
gestures  of  lust. 

17.  They  displayed  too  the  beauties  of 
their  person  but  the  great  devotee,  though 
k>oking  at  them,    did  not  at  aU  enjoy  the 

.satisfaction  (of  looking  at  (hem). 

18.  Having  brought  his  senses  under  his 
cotiirot,   he  was  in  point  of  gravity  as  the 


full  ocean.      The  damscfs  toa,   havmg  tried 
their  best,  came  back  to  Shakra. 

19.  Then,  with  the  palms  of  their  Hands 
elapsed  they  all  said  to  the  chief  among 
the  gods :  O  Lord,  He,  whom  it  is  very 
difficult  to  subdue,  cannot  be  influenced 
away  from  his  purpose* 

TO,  O  you  with  great  parts,  do  wfiat 
you  should  after  this.  The  great-minded 
Shakra,  having  greeted  the  nymphs  with 
due  honours,  sent  them  away. 

21 — 22.  O  Yudhisthira,  he  thought  of 
son>e  means  to  slay  him.  And  the  chief 
among  the  ^ods  who  was  valiant,  fanuMi? 
as  a  gifted  being  of  unfailing  judgment  and 
intelligent,  freed  on  a  plan  for  slaying  the 
three-headed  one.  (Thought  he :)  I  shall 
this  day  hurl  my  thunderbolt  on  hiin»  and  he 
shall  soon  cease  to  exist. 

23.  A  foe  who  has  already  grown  np 
must  not  be  made  light  of  by  even  the 
powerful,  a  weak  foe  though  he  might  be  ; 
deciding  on  this  course  of  action  laid  dawn 
in  the  t>ooks,  he  firmly  resolved  on  staying 
him. 

24.  And  Shakra,  wrathful,  fTun^  his 
fearful  and  dread -inspiring  thunderbolc. 
which  could  be  compared  ta  the  fire,  on  the 
head  of  the  three-headed  one. 

25.  Being  severely  struck  by  the  thunder- 
bolt he  fell  down  to  the  earth,  like  the 
k>osened  summit  of  a  rnountain. 

26.  Seeing  him  struck  by  the  thoader- 
boh  and  lying  like  a  mounta'm,  the  chief 
among  the  gods  got  no  peace  of  mimit  owing 
to  his  lustre  which  still  retained  its  efful- 
gence. 

27.  Though  killed^his  lustre  was  effulgent, 
and  he  seemed,  as  if  he  were  alive.  It  was 
strange  that  the  heads  of  th«  slain 
one  looked  as  if  alive  and  for  that 
reason  fearful  to  behold.  Shakra  remained 
rapt  in  thought. 

28.  Then  there  came  a  wood  cutter  with 
9n  axe  on  his  shoulder  to  that  forest,  O 
great  king,  where  he  was  lyings  felled 
down. 

29.  The  Lord  of  Sachi^  who  still  had 
fears,  saw  that  wood  cutter  coming  there  by 
chance  and  the  subduer  of  Paka  soon  laMi 
to  him  r  quickly  cut  down  the  heads  of  this 
t)eing ;  do  what  1  tell  you.. 

The  wood  cutter  said  ^— 

30.  This  man  Has  large  shouMers  :  the 
axe  cannot  cut  down  (the  beads)  n^  shal?  1 
be  able  to  do  the  deed  whk:h  is  regarded  to 
be  wrong  by  honest  people* 


X;bYOCA  parVA. 


It 


said :— 

31.  You  need  not  have  any  fears,  do 
quickly  what  1  tell  ybu  ;  through  itiy  favour 
Miall  your  weapon  be  equal  to  the  thunber* 
bolt. 

^e  wood  Cutter  said  :— 

32.  I  must  know  who  you  are  and  1  want 
to  hear  why  you  have  done  this  cruel  deed 
to-day,    Tell  me  the  truth. 

Inlra  said  :— 

33.  1  am  Indra,  th6  chief  among  the 
pods,  let  it  be  known  to  you  O  wood  cutter. 
lyo  as  1  hav6  told  you.  O  wood  cutter,  do 
Dot  ponder. 

^e  wood  cutter  said  :— 

34.  O  Shakra,  how  is  it  that  you  arc 
t\oi  ashamed  at  this  crud  deed  ?  Having 
killed  this  son  of  a  Rishi,  have  you  no  fear 
t>f  the  sin  of  killing  a  Brahmana  t 

Shakra  Said:— 

35.  For  the  purification  of  my  soul  I  shall 
•thereafter   practise    some    severe   penance. 

He  was  my  enemy,  possessed  of  great 
strength  and  has  been  killed  by  my  thunder- 
bolt. 

36.  To  this  day,  O  Wood  cutter,  am  I 
anxious  and  dread  this.  Quickly  cut  off 
Wis  lieads.  1  shall  bestow  a  favour  on  you. 

37.  In  sacrificial  rites,  men  will  give 
the  heads  of  the  beasts.  This  is  the  favour 
I   grant  you.     Quickly   do  what  1    desire. 

Shalya  laid  :— 

38.  Having  heard  this,  the  wood  cutter, 
Sifter  the  speech  of  Indra,  cut  down  the 
heads  of  the  three- headed  one  with  his 
axe. 

39.  The  heads,  being  cut  off,  came  out 
from  them  a  good  marty  birds  of  the  Kapin- 
Jala,  (doves)  Tittira  (sparrow^  and  Kald' 
binka  (parrots)  species. 

40.  From  the  mouth  by  which  he  used  to 
read  the  Veda  and  drink  Soma  juice,  came 
forth  quickly  birds  of  the  liapinjala  species. 

41.  From  the  one  by  which,  O  king,  he 
looked  as  if  he  would  absorb  (the  cardinal 
points)  came  forth.  O  son  of  Pandui  birds 
of  the  Tittitm  species. 

42.  And  from  the  mouth  of  the  three- 
headed  one  which  used  to  drink  wine,  came 
out  birds  of  the  Kalabinka  species,  and 
birds  of  prey,  O  best  among  the  race  of 
liharata. 

43*  They  having  come  out,  Tndra  be- 
came    tranquilijed    and  went    to    heaven 


and  the  wood  cutter  too,  well  pleased,   went 
home. 

44.  Ths  chief  among  the  gods,  having 
killed  his  enemy,  thought  himself  gratified^ 
Twastri,  the  lord  of  all  beings,  having  heard 
of  the  slaying  of  his  son  by  ShakVa,  said 
these  Words  with  eyes  red  with  wrath, 

Twastri  said  :— 

45.  My  son  viho  was  ever  devoted 
to  devotion,  of  a  forgiving  nature, 
endowed  with  self-control  and  who  had 
brought  his  passions  undef  his  control,  has 
t>een  killed  by  you  without  any  fault. 

46.  For  this  reason  shall  1  create  Vritri 
with  a  view  to  destroy  Shakra.  Let  the 
worlds  see  my  influence  and  power  as  also 
the  ^reat  strength  due  to  my  devotion. 

47.  Let  the  chief  of  the  gods  also  see  it 
who  is  vile  and  of  a  vicious  nature.  Then 
the  wrathful  devotee  of  very  great  fame 
having  performed  his  ablutions 

48.  And  having  made  his  offerings  to 
fire,  and  having  created  the  hero  Vritra 
said  :  O  you  foe  of  Indra,  grow  up  through 
the  strength  due  to  my   devotions. 

49.  He  grew  up,  and  the  height  of  his 
figure  reached  beyond  the  sky,  and  could  be 
compared  with  the  sun  or  fire.  Like  the 
sun  that  rises  at  the  time  of  the  annihila* 
tion  of  the  universe^  he  said — Wliat  shall 
I  do? 

50.  And  the  powerful  ohe,  being  told  to 
slay  Shakra,  went  to  the  third  heaven.  And 
then  there  was  a  fierce  battle  between 
Vritra  and  Vasava. 

51.  O  you  the  best  ambng  the  race  of 
Kuru !  There  Was  a  hot  contest  between 
the  two,  both  of  whom  wei^e  fired  with 
wrath  and  then  the  hero  Vritk-a  caught  hold 
of  the  chief  among  the  gods  who  had  per* 
formed  a  hundred  sacrifices^ 

52.  And  opening  his  mouth  the 
wrathful  one  tnrew  him  into  his  mouth. 
And  Shakra  being  swallowed  up  by 
Vritra,  the  lords  of  tie  third  heaVen 
became  very  much  terrified. 

53—54.  They  highly  powerful  then 
created  the  Yawn  which  was  to  destroy 
Vritra  and  then  the  slayer  of  Vala 
contracted  his  limbs  and  came  out  of 
the  open  mouth  of  the  yawning  Vritra. 
Since  that  day  has  the  yawn  remained  in 
the  breath  of  men. 

55.  And  seeing  Shakra  come  out  the 
gods  all  became  joyful  and  then  Vritra  and 
Vasava  again  engaged  themselves  is  fight. 

56—57.  O  best  among  the  race  of 
Bharata,  the  (terce  contest  between  the  two^ 
fired  with  ire^  la&ted  for  a  long  time^  Hbea 


12 


MAHABHARATA. 


in  battle  Vritra,  possessed  of  power,  got  the 
victory  through  the  strength  due  to  the 
inner  spirit  of  Twastri.  Shakra  lumed  his 
back  and  he  turning  his  back  the  gods  were 
very  muth  depressed. 

58.  Being  pierced  with  the  spirit  of 
Twastri  they  united  with  Shakra  and  all 
held  a  consultation  with  the  Rishis,  O  son  of 
Bharata. 

59.  Filled  with  dread  they  thought,  O 
king,  on  what  could  1>est  be  done.  Seated 
at  i;he  summit  of  Mandara,  they,  all  desirous 
pi  the  destruction  of  Vritra,  went  in  imagi- 
nation to  Vishnu,  who  was  never  to  be  des- 
troyed. 

Thus  ends  the  ninih  chapter  the  defeat 
eflndrarin  the  Sainyodyaga  of  the  Vdyoga 
Patva, 


CHAPTER  X. 
tSAINYODYOGA  PARVA)— Cim/mw^^. 

ShakrA  said:— 

1.  The  whole  of  this  indestructible  uni- 
verse has  been  pervaded,  O  gods,  by  Vritra. 
There  is  nothtt^  equal   to  opposing  htm. 

2.  I  was  before  thb  capable  of  (doing 
this),  but  at  present  I  am  incapable.  1 
wish  you  well.  What  dm  I  do  ?  1  think 
he  is  nard  to  vanquish. 

3.  He  is  spirited,  large  rnxxxd^^  and  of 
unparalled  prowess  in  battle  and  he  will 
absorb  all  the  three  worlds  with  all  their 
gods,  asuras  and  men. 

4*  Therefore  O  ye  denizens  of  the 
heaven,  this  is  certain  that  by  goin^^  to  the 
alxxle  of  Vishnu  and  joinmg  with  that 
large-minded  one  and  consulting  with  him 
wie  shall  know  the  means  of  slaying  the 
vicious  one. 

Shalya  said  :— 

5.  The  gods  being  thus  spoken  to  by 
Maghavan  the  group  of  Rishis  placed 
themselves  under  trie  protection  of  the  god 
Vishnu  of  great  influence  and  competent 
to  be  a  protector. 

(S.  And  they,  distressed  with  the  fear  of 
Vritra,  spoke  thus  to  Vishnu  the  lord  of  all 
gods — In  days  of  yore  did  you  cover  the 
three  worlds  with  Qiree  steps, 

7.  And  O  Vishnu,  robbed  it  of  nectar 
and  killed  in  battlte  all  the  Daltyas  and 
after  slaving^  Vali  tH<^  gr^at  Daitya  appoint- 
ed Shakra,  as  the  lo^d  of  the  ^ods. 

8.  You  are  the  Supreme  Lord  of  all  the 
gods  and  the  whbhe  (of  this  wortd)  is  per- 


vaded   by    you ;  you,     O    Lord,    are    citr 
stipreme  Lord  pevered  by  all  the  worlds. 

9.  O  Vou  best  armong  t^  rmmortals, 
be  the  means  of  salvation  of  the  gods  indud- 
mg  Indra.  Oyou  sUyer  of  Asuras,  the  eotire 
world  is  pervaded  by  Vritra. 

Viahnu  said  :— 

10.  Doing  yom-  good  is  my  rraperative 
duty  ;  therefore  am  I  speakm^  of  the  nvcan* 
t>y  which  he  shall  cease  to  exist. 

11.  In  company  with  the  Rbhis  arui  the 
Gandharvas  you  go  to  the  place  where  that 
holder  of  the  universal  form  is  staying : 
make  use  of  conciliatory  policy  towards  hun; 
then  shall  you  win  victory  over  him. 

12.  O  gods,  through  vny  influence,  victory 
will  be  on  the  side  of  Shakra.  Being  in  visMe 
shall  I  enter  the  thunder  bolt— that  cxoelleiH 
weapon  of  his. 

13.  O  you  best  anK)ng  the  gods,  go  01 
company  with  the  Rishis  and  the  Ghaodhar- 
vas.  Ertfect  a  truce  without  delay  between 
Shakra  and  Vritra. 

ffiialya  said  :— 

14.  The  Rishis  wc\^  the  dwdlers,  of  the 
third  heaven  being  thus  spoken  to  by  that 
god,  went   together,  wkh  Shakra  at  their 

15.  Then  all  those  mighty  one^  cs^me  near 
him,  through  whose  influence  the  ten  cardi- 
nal points  were  on  5re  and  being  scorched. 

16.  Those  god9,  with  Indra,  then  saw 
Vritra  who  seemed  as  if  swallowing  the  three 
worlds  and  looking  as  the  sun  or  me  moon* 

17.  Then^  the  Rishis  came  there  and  said 
these  conciliatory  words  to  Vritra.  O  yon 
hard  to  conquer,  this  world  is  pervaded  by 
your  energy. 

tS.  O  you  best  of  powerful  beings*  yon 
win  not  be  able  to  conquar  Vasava  and  a 
very  long  period  has  elapsed  since  you  com* 
menced  fighting. 

19.  All  beings  induding  the  gods,  the 
Asuras  and  the  human  beings,  are  enduring 
misenr.  Let  there  always  exist,  O  Vritra. 
frienckhip  between  you  and  Shakra. 

20.  Vou  will  gain  happiness  and  ever 
dwell  in  the  regions  of  ^Mkra.  HeariiY 
these  words  of  the  Rishis>  Vritra  o(f  greai 
strength, 

21 — 22.  The  Asura  bowed  unto  ail  those 
Rishis  with  his  head  and  saki  to  them^^ 
ye  endowed  with  good  qualities  and  O  ye 
Gandharvas,  what  you  all  have  said,  I  have 
listened  to.  O  ye  stainless  beings,  hear  now 
what  J  say.  How  can  there  be  peace  be- 
tween   us  two— myself  and  Sl^akra  T     How 


UDVOGA   PARVA. 


t3 


tskti    there   be    friendship  between  two  gods 
who  are  both  powerful  ? 

l?he  Bislds  said  :— 

23.  The  company  of  virtuous  ones  is 
desirable  (even  for  a  time) ;  thereafter  what 
is  fated  will  come  to  pass.  The  opportunity 
of  friendship  with  virtuous  men  shonld  not 
be  lost ;  therefore  is  the  company  of  vir- 
tuous men  desirable. 

24.  Wise  men  ever  speak  of  firm  friend- 
ship with  virtuous  men  as  wealth  in  times  of 
pecuniary  difficulties.  The  company  of  vir- 
tuous men  is  vast  wealth  indeed  ;  therefore 
wise  men  should  not  injure  virtuous  ones. 

25.  Indra  is  honoured  by  virtuous  men, 
and  is  the  refuse  of  the  large-minded.  He  is 
also  truth  speakine^,  blameless,  understands 
virtue  and  has  refined  judgement. 

26.  Let  there  be  peace,  to  eternity,  with 
Indra ;  come  to  entertain  faith  in  him;  let  not 
your  opinion  be  otherwise. 

Shalya  said  :— 

27.  The  being  with  great  lustre,  having 
heard  the  speech  of  the  ereat  Rtshis,  raid  to 
them !  O  devotees,  O  lord,  you  are,  of 
course,  to  be  honoured  by  me. 

28.  O  gods,  if  you  do  all  that  I  am 
going  to  say  then  shall  I  do  all  that  ^ou  have 
said  to  me,  O  foremost  among  the  twice  bom. 

29.  Not  by  dry  thing  nor  bv  a  wet  one, 
not  by  stone,  nor  by  wood,  nor  by  a  weapon 
fit  for  use  from  a  distance,  nor  by  one  fit  for 
hand  to  hand  fight,  not  during  the  day  time 
nor  during  the  night, 

30.  Shall  I  be  capable  of  being  slam,  O 
chiefs  among  the  Brahmanas,  by  Shakra, 
assisted  by  the  gods.  If  you  ordain  this 
then  shall  there  ever  be  peace  with  Shakra. 

31.  O  best  among  the  race  of  Bharata, 
the  Rishis  said — '*  very  well  "  and  Vritra 
too  became  pleased  with  having  peace  under 
these  conditions. 

32.  Shakra  too  became  delighted  and 
b^ame  constantly  engaged  in  the  thought  of 
fimiing  out  some  means  of  killing  Vritra. 

33.  The  chief  among  the  gods  always 
remained  anxious  and  on  the  look  out  (or 
some  loop-hole.  He  one  day  saw  the  great 
Asura  at  the  sea  coast. 

34.  It  was  evening,  and  the  moment  was 
awe-inspiring  and  the  god  thus  thought  of 
the  boons  gpranted  by  the  large  mtnd^  one 
(Vishnu). 

35.  This  is  evening,  it  is  not  in  the  sun ; 
it  is  neither  the  night  nor  the  day.-  And 
Vritra.  the  enemy  who  has  robbed  me  of  all, 
must  be  slain. 


36.  If  I  do  not  this  day  slay  the  great 
Asura,  Vritra  of  great  strength,  and  of  a 
huge  body  by  an  artifice,  it  will  not  be  welt 
with  me. 

37.  Thus  thinking  Shakra  invoked 
Vishnu  and  then  saw  coming  out  of  the  sea, 
foam  high  as  a    mountain. 

38.  This  is  not  wet  nor  dry  nor  is  this  a 
weapon.  I  shall  fling  this  which  will  destroy 
Vritra  in  a  moment. 

•  39*  Quickly  did  he  fling  the  foam  with 
the  thunderbolt  at  Vritra  and  Vishnu 
having  entered  the  foam  destroyed  Vritra* 

40.  And  Vritra  being  slain,  the  cardinal 
points  became  divested  of  darkness^  and  a 
pleasant  wind  blew,  and  the  beings  of  the 
earth  rejoiced. 

41.  And  then  the  gods  along  with  the 
Gandharvas,  Yakshas,  Rakshashas,  and 
Pannaeas  and  the  Rishis  propitiated  th« 
great  Indra  with  diverse  hymns* 

42.  Being  bowed  down  to  by  all  beings^ 
he  encouraged  all  the  beings  in  his  turn. 
Slayine  the  enemy,  the  mind  of  Vasava  be« 
came  delighted  with  the  gods. 

43.  The  one  knowing  virtue  worshipped 
the  foremost  in  the  three  worlds,  Visbmi, 
after  the  great  hero  and  fierce  god  Vritra 
was  slaio. 

44.  Now,  Shakra  became  overpowered 
by  false-hood  and  exceedingly  depressed  iif 
spirits  and  also  overpovrerea  by  the  sin  of 
slaying  the  Brahmana  (the  three  headed 
one.) 

45.  Staying  at  the  end  of  the  workls,  he 
became  deprived  of  his  senses  and  consciou- 
ness  and  the  chief  of  the  gods  overpowered 
with  the  weight  of  his  o%im  sins  could  not  be 
recognized. 

46.  He  remaind  as  rf  in  disgube  under 
the  water  restlew  as  a  serpent.  And  then 
the  lord  of  the  godfs,  struck  with  the  fear  of 
the  sin  of  killing  a  Brahmana,  was  destroyed, 
so  to  say. 

47.  The  earth  became  desolate  and  went 
to  ruins  and  became  treeless  and  the  forests 
became  dry.  And  the  currents  of  the  rivers 
became  stopped  and  the  lakes  lost  all  their 
water. 

48.  And  there  came  distress  among  the 
beings  of  the  earth,  owing  to  dearth  of  rain 
and  the  ^ods  and  the  great  Rishis  remained 
struck  with  intense  fear. 

49.  And  the  entire  world  oppressed  with 
anarchy  became  overpowered  with  all  sorts 
of  disasters  and  the  gods  became  frightened 
for  no    body  would  be   their   king. 

50.  And  the  divine  saints  in  heaven  ^so 
being  deprived  of   the  protection  of  the  king 


u 


mahabharata. 


t>f  the  gods    became   fearful.     No  body  was 
tncUned  to  be  the  king  of  the  gods. 

Thus  ends  the  tenth    chapter  the  assasin- 
atien  <^  Vritra  in  the  Udyoga  Parva% 


CHAPTER  XI. 
(SAINYODYAGA  PARVA)— Co«^i/iji^^. 

Shalya  said:— 

X.  Then  did  all  the  gods  and  Yakshas 
with  the  Ktnnaras  say:  Annoint  this  hand- 
some Nahusha  in  the  kingship  of  tlie  gods. 

2.  He  ts  powerfnly  enjoys  fame  and  is 
ever  virtuous.  Going  to  him  they  saidi  O 
ruler  of  the  earth  be  our  king. 

3.  Thus,  O  king,  did  Nahusha,  who 
wished  their  welfare,  address  the  gods  and 
the  Rishis  who  were  accompanied  by  our 
fincestors* 

4.  I  am  weak  ;  it  is  not  in  my  power  to 
protect  you.  The  powerful  should  make 
kings,  (and)  power  ever  graced  Shakra. 

5.  All  the  pfods  and  the  foremost  among 
the  Rishis  said  to  him:  Endued  with  the 
virtue  of  devotion,  protect  our  kingdom  in 
lieaven. 

6.  All  of  us  doubtless  have  grave  fears  ; 
be  annointed  our  king,  O  foremost  among 
tiionarchs,  be  the  king  of  heaven. 

7. — 8.  You  will  absorb  the  power  ,of  the 
gods,  the  Danavas,  the  Yakshas.  Rishis  (he 
Kakshasas,  the  Pitris,  the  Gandharvas, 
&nd  all  other  beings  within  the  range  of 
vour  sight  as  soon  as  you  see  them.  Sett- 
ing virtue  always  above  all  other  considera- 
tions be  the  lord  of  all  worlds. 

9.  Protect  also  the  Brahmarshis  and  the 
gods  in  heaven.  And  that  chief  among  the 
kings  being  annointed  the  kin^  in  heaven, 
and  placing  virtue  above  everythmg  else  be- 
came the  protector  of  the  worlds. 

10.  Being  granted  a  rare  boon  and  ob- 
taining the  kingdom  in  heaven,  he  gave 
himself  up  to  gratifying  every  wish  of  his, 
though  before  this  he  liad  ever  been  ^.virtu- 
ous being. 

It.     In  all  the    gardens  of  the    gods,  and  « 
in  the  pleasure  gardens,  on   the  Kailasa  and 
on  the  brow  of  the  Himavat,  on  the  Mandara 
and  on  the  white  mountains, 

12.  On  the  Salya,  on  the  Mahendra, 
and  on  the  Malaya  in  the  seas  and  in  the 
lakes  surrounded  by  fairies  and  nymphs, 

13.  Nahusha,  the  king  of  the  gods,  spent 
Ills  time  in  many  sorts  of    sports  and  hear- 
ing many    sorts  of    stories    relating  to    the 
godsi  which  were  sweei  to  listen  to. 


14.-15.  (He  spent  his  tirtie  dso>#itll 
all  sorts  of  musical  instruments  and  sweel 
sounding  songs.  And  Vishwavasu  and 
Narada  and  Gandharvas  and  celestial 
nymhs  and  the  s\'k  seasons  personified,  at- 
tended on  him.  Breezes,  fragrant,  cooling, 
and  charming  too  blew  on  him. 

16.  The  goddess,  the  dearly  b^oved 
Queen  of  Shakra,  caught  the  gaze  of  the 
high-minded  Nahusha^  given  thus  to  sport- 
ing. 

17*  Seeing  her  the  evil  minded  one*thos 
addressed  his  courtiers ;  why  does  not  the 
goddesS)  the  queen  of  Indra,  attend  on  ine, 

18.  As  the  lord  of  the  gods  and  the 
worlds,  lam  Indra.  Let  Sachi  Come  to  my 
palace  this  day  at  once. 

19.  Hearing  this  speech  of  the  evil 
minded  one  the  goodhess  said  to|Vrihaspatit 
— Protect  me  from  Nahusha  O  Brahmana.  1 
throw  myself  entirely  under  your  protectk>n. 

20.  O  Brahmana,  do  3'ou  speak  of  me 
as  having  all  the  auspicious  marks  on  my 
person,  as  the  consort  of  the  king  of  the 
gods,  and  so  exceedingly  prosperous. 

21.  Before  this  have  you  spoken  ol  in€ 
as  being  (ever)  without  widowhood,  an  only 
wife,  and  strictly  chaste  j  let  this  speech  of 
thine  be  made  true. 

23.  O  eod,  O  lord,  what  you  have  said 
has  never  before  proved  false,  therefore^  O 
you  foremost  among  the  twice*bom,  let  thii 
said  by  you  be  true. 

23.  Then   did    Vrihaspati    address    the 

Canic-stricken  queen    of  Indra.    What  has 
een  said    by  mci    O    goddess^    will    most 
certainly  prove  true* 

24.  You  will  soon  see  the  king  of  the 
gods,  Indra,  come  here.  Nahusha  need  not 
be  feared  by  you.     I  speak  tliis  truly. 

25. — 20.  I  shall  without  delay  bring 
Indra  near  you.  Nahusha  heard  that  the 
queen  of  Indra  had  placed  herself  tmder  the 
protection  of  Yrihaspati  the  son  of  Angirasa 
and  the  king  became    very  angr)'. 

Thus  ends  the  eleventh  chapter  the  /n^ 
0/  the  queen  of  Indra  in  the  Udyoga  Pa\ 


CHAPTER  Xll. 
(SAINYODYAGA  PARVA)— Ca«hM«W. 

Shalya  said  x— 

I.  The  gods  and  the  foremost  among  the 
Rishis  seeing  Nahusha  enraged  said  to  thf 
(now)  terrible  looking  king  us  the  godi. 


UDYOGA   PARVA. 


t5 


3.  O  king  of  the  goJs,  put  aside  this 
anger.  At  your  anger  the  world,  with  its 
Asuras,  and  Gandharvas,  and  Kinnaras, 
and  the  great  serpents,  is  stricken  with 
panic. 

3.  O  virtuous  one,  put  aside  this  anger. 
Beings  Hke  you  never  get  angry.  That 
goddess  is  the  wife  of  another.  O  lord  of 
the  gods,  be  propitious. 

4.  Turn  back  your  mind  from  the  wish 
of  ravishing  the  wife  of  another.  You  are 
the  king  oithe  gods,  we  wish  you  well,  pro- 
tect your  subjects  by  virtuous  means. 

5.  Being  thus  addressed,  he,  struck 
with  passion,  listened  not  to  those  words. 
The  protector  of  the  gods  then  said  to  the 
gods  regarding  Indra. 

6.  Ahalya,  the  wife  of  a  Ri»hi  (herself) 
of  good  reputation,  was  ravished  by  Indra 
while  her  husband  was  alive.  Why  was  he 
not  then  prevented  by  you. 

7.  In  bygone  days,  many  were  the 
deeds  of  cruelty  done  by  Indra,  as  also 
vicious  deeds  and  deceitful  ones.  Why  was 
he  not  prevented  by  you. 

8.  Let  the  goddess  attend  on  me  ;  this 
will  be  of  great  benefit  to  her  and  it  will  also 
prove  to  be  your  means  of  safety* 

Tlia  gods  said  :— 

9.  We  shall  bring  here  the  wife  of  Indra 
as  you  wish,  O  lord  of  the  heaven  ;  O  hero, 
put  aside  this  anger  and  be  propitious,  O 
lord  of  the  gods. 

Shalya  said  :— 

10.  Saying  this,  the  gods  accompanied 
by  the  Rishts,  O  on  of  Bharata,  went  to 
tell  this  unwelcome  news  to  Vrihaspati  and 
the    wife  of  Indra. 

11.  And  they  said;  we  are  aware  that 
the  queen  of  Indra  has  placed  herself  under 
your  protection  at  your  abode,  O  chief 
among  the  Brahmanas,  and  that  she  has 
been  accojded  (your)  protection,  O  chief 
among  the   Devarshis. 

12.  They,  the  gods  with  the  Gandharvas 
and  Rishis,  pray  you,  O  you  of  great  lustre, 
to  make  over  the  Queen  of  Indra  to 
Nahusha. 

13.  The  king  of  the  gods  Nahusha  of 
great  lustre  is  superior  to  Indra.  Let  this 
lady  with  slender  waist  and  bright  complex- 
ion, choose  him  as  her  husband. 

14.  The  goddess  being  thus  spoken  to, 
became  depressed,  and  sobbed  aloud  with 
tears  in  her  eYes;and  then  crying  said  these 
words  to  Vrihaspati. 

15-  O  you  best  among  the  Devarshis,  I 
have  no  inclination  for    Nahusha ;  1    have 


thrown  myself  under  your  protection,  O 
Brahmana,.  save  me  from  this  great 
calamity, 

Vrihaspati  said:— 

16.  It  is  settled  that  the  queen  of  Indra» 
who  has  thrown  herself  under  my  protec- 
tion, will  not  be  turned  out  by  me.  I  shall 
not  turn  out,  O  you  who  know  what  virtue 
is,  the  truthful  and  blameless. 

17.  I  do  not  wish  to  do  a  wrong  things 
especially  as  I  am  a  Brahmana,  who  have 
heard  what  virtue  is,  and  know  the  rules  of 
virtue  and  am  truthful. 

1 3.  I  shall  not  do  this  ;  go,  you  best 
among  the  gods  ;  listen  to  what  has  before 
been  sung  by  Brahma,  with  regard  to  this 
matter,  in  days  of  old. 

19.  He  that  makes- over  a  man,  stricken 
with  fear  who  has  sought  refuge  with  him, 
to  the  enemy,  does  not  get  protection  him- 
self when  he  desires  it.  His  seed  can 
not  be  sown  at  seed  time  nor  does  he 
get  rain  at  the  time  for  rains. 

20.  The  gods  do  not  favour  the  under- 
takings  of  him  who  makes  over  a  man 
stricken  with  fear,  who  has  sought  refuge 
with  him,  to  his  enemy.  The  offering 
made  by  such  a  weak -hearted  person  is 
refused  by  the  gods  and  he  loses  the  king* 
dom  of  heaven,  as  if  shorn  of  all  power. 

21.  The  gods  with  Indra  will  level  hT* 
thunderbolt  on  him  who  makes  over  a  man 
stricken  with  fear,  who  has  sought  refuge 
with  him,  to  his  enemy.  And  his  children 
will  die  untimely  deaths  and  his  fathers  ever 
engage  themselves  in  quarrels. 

22.  Knowing  it  to  be  so,  I  shall  not  give 
up  this  Sachi,  the  queen  of  Indra,  known  in 
this  world  as  the  beloved  queen  of  Shakra. 

23.  What  will  be  of  benefit  to  her  will 
also  be  of  benefit  to  me.  Do  that  then,  O 
Chief  among  the  gods.  I  shall  not  give  up 
Sachi. 

Shalya  said  :— 

24.  Then  the  gods  with  the  Gandharvas 
said  to  their  preceptor  ;  O  Vrihaspati,, 
deliberate  on  what  will  be  good   policy. 

Vriliaspati  said  :— 

25.  Let  this  auspicKMis  goddess  ask 
time  of  Nahusha  ;  this  will  be  of  benefit  to 
herself  and  the  same  to  us. 

26.  O  God,  Time  is  full  of  impediments. 
Time  will  lead  time  (i.e.  we  are  in  the  dark 
as  to  what  will  happen  hereafter).  Nahusha 
is  haughty  and  powerful  alike  by  virtue  of 
the  boon  granted  him. 


i6 


IIAIIilBIIAfRATA. 


siialya  said  :— 

27.  Being  thus  addressed  by  Vrihaspati 
the  gods  became  well  pleased  and  said  ;  O 
Brahmana,  it  is  well  said  by  vou  ;  this 
will  be  of  benefit  to  all  the  denizens  of 
heaven. 

28.  O  chief  among  the  twice  born,  this 
is  so.  Let  us  propitiate  this  goddess. 
Then  all  the  gods  headed  by  Indra  address- 
ed these  quiet  words  to  the  queen  of  Indra, 
through  a  desire  to  do  good  to  the  worlds. 

The  gods  said :— j 

20,  This  entire  world,  with  all  its  move- 
able and  immoveables,  is  held  dy  you,  you 
arc  an  only  wife  and  truthful ;  go  to 
Naliusha. 

30.  That  doer  of  vicious  deeds  Nahusha, 
d^irous  of  thee,  O*  goddess,  will  soon  be 
destroyed  and  Shakra  will  regain  the  lord- 
ship of  the  gods. 

31.  Making  herself  sure  on  this  point, 
the  queen  of  Indra  went  with  bashful  looks 
to  Nahusha  (now)  fearful  to  look  at,  for  the 
accomplishment  of  the  object. 

3J.  And  Nahusha  seeing  her,  possessed 
of  youth  and  beauty,  became  pleased  ;  the 
Cpnsciousness  of  that  vicious  soul  was 
fitricken  with  passion. 

Thus  ends  thfi  twelfth  chapter,  the  defeat 
cf  Indra,  in  the  Sainyodyoga  of  the  Udyoga 
Parva* 


CHAPTJER.  XIII. 
(SAINYODYOGA  PARVA)— Cow^i«M«rf. 
AsIts  laid  :^ 

1.  Then  did  Nahusha,  the  king  of  the 
gpds,  seeing  her,  address  her  thus :  "I  am 
the  Indra  of  the  three  worlds,  O  you  of 
sweet  smiles, 

2.  O  you  with  slender  waist,  O  you  with 
bright  complexion,  choose  me  as  your 
husband."  The  chaste  goddess  bemg  thus 
spoken  to  by  Nahusha 

3.  Literally  trembled  with  fear  as  the 
plantain  tree  does  during  a  storm  and 
bowing  her  head  to  Brahma  and  claspmg 
her  hands  togother 

4.  Said  to  the  (now)  terrific  looking 
king  of  the  gods.  *'I  want  time  to  get  in- 
formation  on    certain  points,   O  lord  of  the 

gods. 

5.  I  do^  not  know  where  Shakra  now  is, 
iMT  «9kere  he  has  gone  to.  If  after  trying  to 
get  inionnation  on  the^e  points,  I  do  not 
get  themi  O  Lord 


6.  Then    shall  I  attei^d  on  you  ;  1 
sincerely."     Being    thus  addressed  bv    tlie 
queen    dF    Indra,    Nahusha  became  higtily 
pleased. 

Kahnsha  said  :— 

7.  O  you  with  beautiful  thighs*  let  it  be 
as  you  tell  (ne  here ;  but  remember  your 
plighted  word. 

Shalya  said  :— 

8.  Then  did  the  beautiful  one,  thus  dis- 
missed by  Nahusha,  came  out,  and  (the  re- 
nowned one  went  to  the  abode  of  Vrihas- 
pati. 

9.  Having  heard  her  words,  the  gods 
with  Aeni  at  their  head,  began  to  de!9>erate 
eamesUy  on  the  means  of  attainir^  to 
Shakra^  good,  O  best  among  kings. 

10.  Having  met  the  eod  among  the 
gods,  the  Lord  Vishnu,  the  anxious  ones, 
who  wore  adepts  at  speeches,  thus  address- 
ed him. 

11.  Shakra,  the  lord  of  the  gods,  is  over- 
powered by  the  crime  of  slaying  a  Brah- 
mana. You,  O  Lord,  O  Lord  S  the  gods, 
iffe  our  refuge,  O  you  born  before  the 
universe. 

12 — 13.  You  assumed  the  form  of  Vti^inu 
for  protecting  all  the  beings.  Vritra  beo^ 
slain  through  (the  aid  oO  your  strength. 
Vasava,  the  chici  among  all  the  gods,  is 
overpowered  by  the  sin  of  slaying  a  Brab- 
tnana.  Indicate  to  us  the  means  of  his 
salvation.  Vishnu,  having  heard  this  speech 
of  the  gods  said  : 

14.  "Let  Shakra  ofiEer  sacrifice  to  me,  I 
I  shaH  purify  the  one  with  the  thundei^loC. 
Having  doly  worshipped  me,  by  the  holy 
sacrifice  of  a  horse,  shall  the  chastiser  A 
the  Paka, 

15.  Regain  the  position  of  the  king^  of 
the  gods  without  any  fear.  And  the  evil- 
minded  Nahusha  will  meet  with  destruction, 
as  the  effect  of  his  own  deeds. 

16.  For  some  time,  O  gods,  must  you  be 
patient  and  watchful."  Hearing  these  words 
of  Vishnu  which  were  true,  auspictous,  and 
like  nectar 

17.  All  the  gods,  with  the  preceptors  and 
the  Rishis,  went  to  the  spot  where  Shakra 
lay  stricken  with  fear. 

18.  There  did  they  perform  the  sacrifice 
of  a  horse  on  a  large  scale,  capable  of 
absolving  one  from  the  sin  of  having  slain 
a  Brahmana,  for  the  ab8olatk>n  of  m  Urge 
minded  Mahendra. 

19.  Then,  O  Yudhisthhra,  was  the  crime 
of  slaying  that  Brahmana  divided  among 
the  trees,  the  rivers  and  the  mountains,  sna 
(he  world  and  the  womem 


UDVOGA  PAKVA. 


t? 


tf(K  (This  sin)  being  thus  divided  among 
«k)l  beings  and  having  left  the  lord  of  the 
^ods,  Vasava  was  cured  of  his  disorder  and 
getting  rid  of  his  sins,  came   to  himself 

21.  From  that  place  the  sla^'cr  of  Vala 
saw  Nahusha,  who  was  not  afraid  of  him, 
SLnd  who  absorbed  the  power  of  all  beings 
B.nd  who  could  not  be  approached  through 
the  boon  granted  him. 

22.  Then  the  god,  the  husband  of  Sachi 
ag^ain  melted  himself  into  the  air  and  invi- 
sible by  all  beings  he  remained  waiting  for 
a  fitting  opportunity. 

23.  Shakra.  having  rendered  himself  in- 
visible, Sachi,  being  stricken  with  grief 
and  the  goddess,  exceedingly  sad  thus  la- 
mented for  him  :  Alas  Shakra, 

24.  If  ever  a  'gift  has  been  made  by  me 
or  an  offering  (made  by  me)  or  my  superiors 
satisfied  by  me  and  if  there  is  any  truth 
in  me,  fet  me  be  wtth  one  husband 
only. 

25.  1  bow  to  this  holy,  godly  goddess 
Night  who  is  now  on  the  northern  soiistice  ; 
{el  my  wish  be  satisfied. 

26.  Then  did  she  making  her  body  and 
soul  pure,  offer  due  worship  to  the  goddess 
N  ight  and  for  the  sake  of  her  truth  and 
cliasiity  she  had  recourse  to  divination. 

27.  Show  me  the  spot  where  stays  he 
the  king  of  the  gods,  ahow  me  truth  by 
means  of  truth.  Thus  did  she  ask  of 
(Jpasruti. 

Thus  ends  the  thirteenth  chapter,  the 
gifts  of  upasruii  tn  the  Sainyodyoga  of  the 
Udyoga  Parva. 


CHAPTER    XI  V. 
(SAINYODYOGA  ^AKVhy-ContiHued. 

Shalya  said  :— 

I.  Then  did  the  beautiful  Upasruti  ap- 
pear before  the  chaste  one.  And  seeing  the 
goddess  possessed  of  3  ouih  and  beauty  ap- 

'^•^  -The  Queen  of  Indra  became  well- 
pleased  ana  liaving  propitiated  her,  thus 
spoke — O  you  of  a  beautiful  face,  I  want  to 
know  you :    Tell  me  who  you  are. 

Upasruti  said  :— 

3,  I  am,  O  goddess,  Upasruti,  who  have 
come  to  you.  O  you  of  noble  mind,  I  have 
appeared  in  your  sight  through  your  truth - 


4.    You  aae  chaste,  you  observe  alt  the 
niies  of  life,  ani  you  po9«ess .  the  power  of 


self  control.     I  shall  show  you  the  god  Sha* 
kra  the  slayer  of  Vritra. 

5.  I  wish  you  well,  follow  me  soon,  you' 
shall  see  the  best  among  the  gods.  Then 
did  the  goddess  the  queen  of  Indra,  follow 
her  who  went  in  advance. 

6.  Havmg  gone  through  many  forests  of 
the  gods,  amSH^^y  mountains,  and  having 
crossed  the  Mtm^at,  the  northern  ^ide  was 
reached  by  them. 

7.  And  having  Crossed  the  sea  which  ex*- 
tended  over  many  yoyanas  they  came  to  a 
large  island  which  was  covert  by  many 
trees  and  creepers. 

8.  They  there  saw  a  lake,  suitable  for 
the  gods  frequented  by  many  birds  and 
which  extended  over  a  hundred  yoyanas  in 
length  and  a  similar  space  in   breadth, 

9.  And  saw  there,  O  son  of  Bharata, 
thousands  of  beautiful  lotuses  of  five  colours, 
full  blown,  and  around  which  the  bees  hum- 
med. 

10.  Having  penetrated  into  a  particular 
lotus,  and  entered  into  its  stalk,  along  with 
her  (Sachi)  they  there  saw  the  performer 
of  a  hundred  sacrifices  who  had  entered 
the  stalk. 

11.  Seeing  her  lord  staying  there  in  a 
diminutive  form,  the  goddess  too  assumed 
a  diminuitive  form  and  so  did  Upasruti. 

12.  And  the  queen  of  Indra  propitiated 
Indra  by  reciting  the  deeds  done  by  him  in 
olden  days  and  the  god  Purandara,  being 
thus  propitiated,  said  to  Sachi. 

13.  With  what  object  have  you  come 
here  and  by  what  means  came  you  to  know 
that  I  fwas  here.  Then  did  she  narrate 
the  attempt  of  Nasusha. 

14.  Having  obtained  the  lordshijD  of  the 
three  worlds  and  so  being  vain  of  his  stren- 

.gth  and  being  haughty  the  evil  minded  one 
asked  me  to  attend  on  him,  O  perlomier  of 
a  hundred  sacrifices. 

15.  And  the  evil  minded  one  has  granted 
me  time  (to  do  his  bidding).  If  you  do  not 
save  me,  O  lord,  he  will  bring  me  under  his 
sway. 

16.  For  this  reason  have  I  come  to  you 
so  soon  O  Shakra,  O  you  with  long  arms 
slay  Nahusha  of  wicked  purposes. 

17.  O  you  slayer  of  Daityas  and  Dana- 
vas,  hide  no  longer  your  ownself.  O  lord, 
assume  your  own  strength  and  rule  the  king- 
dom of  die  gods. 

•  Thus  ends  the  fourteenth  chapter,  the 
prayer  of  the  queen  of  Indra  tn  the 
Samyodyoga  of  the    Udyoga  Parva, 


18 


MAtfABrfARAtA 


CHAPTER     XV. 
fSAINYODYOGA  T^ARV A)-'Corttinu€d. 

Shalya  said  :— 

1.  The  god,  being  thus  spokerr  to,  thus 
addressed  Sachi  in  reply :  This  is  not 
Ihe  time  for  (sliowing)  strength .^ahusha  is 
stronger.  ,   ' 

2.  He  has  grown  up  to  his  present  posi- 
tion by  the  virtue  of  the  offerings  made  him 
by  the  Rishis.  In  this  instance,  I  shall 
prescribe  a  politic  course,  and  it  is  proper 
that  it  should  be  followed  by  you. 

3.  It  should  be  done  by  you  with  secrecy 
and  on  no  account  should  you  gtve  it  out. 
O  you  of  slender  waist,  go  to  Nahusha  and 
«peak  thus  to  hfm. 

4.  ''O  lord  of  tne  universe,  come  near  me 
riding  a  convevance  suitable  for  the  gods 
and  borne  bv  Rishis.  By  thus  showing  your- 
self attacheci  to  me,  shall  I  be  pleased  with 
you"  speak  thus  to  him. 

5.  Being  thus  spoken  to  b^  the  king  of 
the  gods  his  queen  of  lotits*hke  eyes,  re- 
plied "Be  it  so"  and  went  to    Nahusfia. 

6.  Nahusha  surprised  at  seeing  her, 
spoke  these  words  :  Welcome  to  you,  O 
you  of  beautiful  hi|>9,  what  shall  I  do,  O  you 
c»f  lovely  smiles  ? 

7.  Accept  me  devoted  to  you  ;  O  blessed 
one,  what  do  you  wish,  O  maiden  of  inde- 
pendent spirit  ?  O  blessed  one,  whatever 
can  be  done  for  yoo,  I  sliall  do,  O  you-  of 
slender  waist. 

8.  You  need  not  be  shy  ;  O  you  of 
slender  waist,  have  confidence  in  me.  I 
swear  by  troth,  O  goddess,  I  shall  do  your 
bidding. 

The  quean  of  Indrs  uM  :^ 

9.  O  lord  of  the  world,  I  only  want  time — 
the  favour  that  has  already  been  accorded 
to  me.  After  that  you  shall  become  my 
husband,  O  lord  of  the  gods. 

10.  The  subject  that  is  in  mv  mind  is  this  ^ 
ftsten,  O  lord  of  the  gods  ;  I  shall  speak  it 
to  you,  O  king,  f ulfrll  my  desire. 

11.  The  boon,  that  1  demand  of  you,  has 
connection  with  your  love.  Indra  had  for 
his  conveyance,  horses,  elephants,  and  a  car. 

1 2.  I  wish  that  you,  O  lord  of  the  gods, 
should  have  a  conveyance,  the  like  of  which 
was  never  seen  befoce — -which  was  never 
owned  by  Vishnu^  nor  by  Rudra,  nor  by 
the  Asoras  and  the  Rakshasas. 

13.  O  Lord,  to  see  yourself  being  borne 
by  the  Rishis  having  good  attributes,  united 
together  in  a  palankin,  is  my  wish,  O  king. 


I  14.  You  should  not  be  (merely  feqaaf  to 
the  Asuras  or  the  gods.  By  your  own  stre* 
ngth  do  you  absorb  that  of  all  beincrs  the 
moment  you  set  your  eyes  on  them.  No  one 
can  stand  face  to  face  with  you,  O  you 
powerful  being, 

Sfaalya  tfaid  :— 

15.  Nahusha,  being  thus  spoken  to, 
became  well  pleased  and  the  king  of  the  gods 
said  these  words  to  that  blameless  ofte, 

Nahusha  said  :— 

16.  O  you  of  bright  complexion,  the  con- 
veyance spoken  of  by  you  ha^  never  before 
been  in  existertce. 

17.  I  have  taken  a  strong  fancy  to  it 
O  goddes.  I  am  at  your  disposal,  O  lovely 
faced  one.  The  one  who  makes  the  Rtsfats 
his  bearers  cannot  be  of  little  strength. 

18.  I  am  a  devotee,  strong,  and  lord  of 
what  has  been,  what  is  to  be.  and  what  is. 
At  my  being  angry  the  world  will  be  anna- 
hilated  ;  every  thing  depends  on  me. 

19.  The  gods,  the  Danavas,  and  the 
Gandharvas,  the  Kinnaras,  the  serpents  and 
the  Rakshasas,  not  all  of  these,  not  all  the 
world  even  can  stand  aj^ainst  me  when  I  am 
angry. 

20.  Whoever  I  see  by  my  eyes,  his 
strength  do  I  absorb ;  therefore  O  goddess, 
shall  I  do  your  bidding — there  is  no  doubt 
about  rt. 

21.  Seven  Rishis  shall  bear  me^-Brah- 
marslris  all ;  see,  O  you  of  bright  eomplexion, 
my  powers  and  influence, 

Shalya  said.:— 

22.  Having  thus  said  to  that  goddes  and 
having  dismissed  that  lovtly  faced  one,  he 
yoked,  to  his  car,  Rishis  who  used  to  obser- 
ve all  the  rules  of  their  class. 

23.  The  habits  of  his  life  being  unworthy 
of  a  Brahmana,  having  come  to  the  possess- 
ion of  power,  vain  of  his  strength,  wilfuK 
ami  of  a  vicious  nature,  he  made  the  Risfats 
carry  him. 

24.  Being  dismissed  by  Nahusha,  she 
said  to  Vrihaspati.  -'But  little  remains  td 
fulfil  m  its  entirety  the  boon  granted  by 
Nahusha. 

25.  Be  quick  in  hunting  out  Indra  .nnd  do 
me,  who  am  devoted  to  you,  a  favour"  and 
the  god  Vrihaspati  said  to  her — "be  it  so." 

26.  The  evil  minded  Nahusha  need  not 
be  feared  by  you.  He  will  not  exist  tili 
eternity;  indeed  he  is  already  gone. 

27.  He  is  regardless  of  virtue  so  to  say, 
having  emoloyed  the  great  Rishis  as  Kis 
bearers,  O  lovely  lady  ;  and  I  shall  perform 


UDYOGA    PARVA. 


»9 


sacrifices  for  the   destruction    of    this  evil 
minded  one. 

28.  I  shall  approach  Shakra.  You  need 
not  have  any  fears,  I  wish  you  weM.  Then 
having  lighted  up  a  fire  he  offered  the  best 
offerings  in  the  prescribed  form. 

29.  Vrihaspali  of  rreat  strength,  in  order 
to  get  the  king  of  the  gods,  having  made 
offerings  to  Agni  (the  God  of  fire)  said  to 
him  :  O  king  search  oat  Shakra. 

30.  From  that  place,  the  god(of  fire) 
the  consumer  of  offerings  having  himself 
assumed  the  wonderful  form  of  a  female 
vanished  from  sight. 

31  Having  searched  in  all  countries  and 
pfx)vinces,  mountains  and  forest,  the  earth 
and  the  sky,  with  the  speed  of  the  mind,  he 
in  a  moment  came  back  to  Vnhaspati. 

The  god  of  fire  taid  :^ 

32.  O  Vrihaspati,  nowhere,  in  this  world 
do  I   see  the  king  of  the  gods. 

33.  The  waters  (alone)  remain(to  be 
searched).  I  have  never  been  able  to 
enter  the  waters.     I  have  no    ingress  there 

0  Brahmana,  what  else  shall  I  do  for  you. 

34.  The  preceptor  of  the  gods  said  to 
him  ;  O  you  of  great  lustrei  enter  the 
waters. 

Tho  god  of  firo  lAld  :^ 

I     cannot     enter      the    water   ;     there 

1  am  destroyed.  I  throw  myself  under 
your  protection.  O  you  of  great  lustre, 
I  wish  you  well. 

35.  From  the  waters  rose  fire,  from  the 
Brahmana,  the  Kshatriya,  and  from 
stone,  the  iron.  Its  strength  penetrates 
everywhere }  only  in  its  birth-place  is  it 
powerless. 

Thus  ends  the  fifteenth  chapter  Agni's 
speech  to  Vrihaspati  in  the  UdyogaParva. 


CHAPTER    XVI. 
(SAINYODYOGA  P\KV\)'-Continued. 

VrOiaspatl  said  :— 

1.  O  A£ni,  you  are  within  all  beings  and 
concealed  there  you  act  like  a  witness. 

2.  The  poets  sang  of  you  as  the  one,  and 
then  again  as  the  three.  O  you  consumer  of 
offerings,  bereft  of  you  this  world  is  at  once 
annahilated. 

'  3.  The  Brahmanas,  having  bowed  down 
to  you,  go  away  along  with  their  wives  and 
sons,  to  the  eternal  region,  which  has  been 
won  by  the  merit  of  their  own    deeds. 


4.  You  are,  O  god  of  fire,  the  receiver 
of  offering,  and  you  are  yourself  the  best 
offering.  They  worship  you  in  a  sacrificial 
ceremony  by  the  best  offerings. 

5.  O  you  receiver  of  offerings,  having 
created  the  three  worlds  in  due  time  yoif 
a^^ain  in  due  time  consUnfe  them  in  an  en- 
kmdled  form  ;  you  are,  O  god  of  fire,  the 
progenitor  of  the  entire  world  and  you 
agam  annahilate  it. 

6.  Wise  people  called  you,  O  Agni,  the 
giver  of  water  and  lightning  and  flames 
coming  out  from  you  support  all  beings. 

7.  Water  depends  on  you,  everything 
and  this  entire  world  ;  O  you  purifiying  ele- 
ment, there  is  not  the  least  thing  unknown 
to  you  in  these  three  worlds. 

8.  Everything  accepts  that  which  comes 
from  it,  enter  the  waters  withdut  any  fear. 
I  shall  make  you  strong  by  reciting 
eternal  hymns  relating  to  Brahma. 

9.  Thus  propitiated,  the  bearer  of  offer- 
ings, the  god,  the  best  among  poets,  said  to 
Vrihaspati,  these  good  words  indicating 
satisfaction.  <*  I  shall  show  you  Shakra.  1 
speak  this  truly. 

Shalya  said  :— 

10.  Agni  (the  god  of  fire)  thus  having 
entered  the  waters  including  the  seas,  and 
the  small  lakes,  came  to  the  lake  where 
bhakra  lay  in    disguise. 

11.  And  there  searching  among  the 
lotuses,  O  you  foremost  in  the  race  of 
Bharata,  he  saw  at  last  the  king  of  gods, 
in  one  of  the  stalks. 

12.  And  then  coming  back  (juickly  he 
gave  that  information  to  Vrihaspati,  namely 
that  the  lord  having  assumed  a  diminutive 
form  was  lying  within  a  lotus. 

13.  Vrihaspapti,  then  having  gone  (there) 
aloni^  with  the  Oevarshis  and  Gandharvas, 
propitiated  the  slayer  of  Vala  by  reciting  his 
deeds  of  olden  days. 

14*  O  shakra,  the  great  Asura,  Namu- 
chi  of  great  power  has  been  slain  by  you ; 
so  are  Sam  vara  and  Vala»  both  of  great 
prowess. 

15.  O  you  performer  of  a  hundred  sac- 
rifices, gain  in  strength,  and  slay  all 
enemies  ;  rise  up  Shakra,  and  see  the 
Devarshis  come  to  you. 

16.  O  Great  Indra,  having  slain  the 
Danavas,  ^ou  have  saved  the  worlds.  O 
Lord,  having  got  the  foam  of  the  waters 
and  with  the  assistance  of  the  strength  of 
Vishnu,  you  have  killed  Vritra  before  this  ; 
O  you  king  of  the  gods,  O  you  lord  of  the 
universe, 


20 


MAHABHARATA. 


17.  You  arc  the  Saviour  of  all  beings 
;)nd  worthy  of  beine  propitiated  by  them. 
There  is  no  being  is  this  world  equal  to  you. 
All  the  Deings  are  supported  by  you,  O 
Shakra,  and  you  created  the  greatness  of  the 
gods. 

18.  O  great  Indra,  rule  'over  all  three 
worlds,  and  grow  in  strength.  Being  thus 
propitiated  he,  by  slow  degrees,  increased  (in 
strength) 

19.  Having  gained  his  own  form  he 
became  endowed  with  strength  and  the  god 
thus  addressed  his  preceptor  who  was  stand- 
ing before  him. 

20.  What  is  there  still  remaining  to  be 
done.  The  great  Asura,  the  son  of  Twas- 
tri,  has  been  killed  and  so  has  been  Vritra  of 
large  stature  who  destroyed  the  three 
worlds. 

Vriha4Eipati  said  :— 

21.  The  human  being  Nahusha,  through 
the  influence  of  the  Devarshis,  having 
gained  tlie  kingdom  of  gods,  is  very  much 
fnflicting  us. 

Indra  said  :— 

22.  How  did  Nahusha  obtain  the  king- 
dom of  the  gods^  which  is  hard  to  gain  ; 
with  wh;it  strenjrth  of  devotion  is  he  endued, 
what  is  his  power,  O  Vrihaspati, 

Vrihaapati  said.— 

23.  Yourself  having  left  the  celebrated 
position  of  Indra,  the  gods  became  anxious 
and  wished  for  a  Shakra  ;  and  at  that  time 
the  gods,  the  Pitris,  the  Rishis  and  the  chief 
among  the  Gandharvas  all    united  together. 

24.  And  going,  O  Sakra,  to  Nahusha 
they  said  ;  pe  you  our  king,  the  protector  of 
the  world — Nahusha  said  to  them  :  I  am  not 
capable  (of  being  your  king) ;  infuse  in  me, 
stregth  witt^  the  virtue  of  devotion. 

25.  The  gods  being  thus  spoken  to, 
infused  strength  into  Naiiusha  (now)  of  great 
strength  and  he  became  the  king ;  having 
got  the  kingdom  of  the  three  worlds,  he  has 
made  the  great  Rishis  his  bearers  and  the 
wk:ked-mipded  pne  is  now  roaming  about 
the  worlds. 

26.  Never  do  you  look  at  Nahusha  >yho 
absorbs  all  energy  and  whose  gaze  is  as 
very  subtle  as  (>oison.  The  gods  too,  being 
very  much  afraid  of  Nahusha,  do  not  look  at 
him  and  roam  about  in  concealment. 

Shalya  said  :— 

27.  While  Vrihaspati,  that  best  among 
the  race  of  Angira«  was  yet  speaking, 
Kuvera,  the  ruler  of  the  world  and  Yama, 
the  son  of  Vivaswata,  and  the  aged  god 
Soma  and  Varuna  came    there. 


28.  Tkey  having  come  there  tpoke  ihm 
to  the  great  Indra  :  ,'  it  is  lucky  that  the  ^oci 
of  Twastri  has  been  killed  and  Vritra  ;  it  is 
lucky  that  we  see  you,  O  Shaki^,  sale  and 
sound  and  without  any  wound,  with  all  yoar 
enemies  slain." 

29.  And  he,  the  great  Indra,  with  a  glad 
heart  having  greeted  the  assembled  rulers  ol 
the  world  each  with  suitable  words,  said  to 
them,  with  a  view  to  outwit  Nahusha. 

30.  "  Nahusha,  the  king  of  the  gods  is  of 
a  terrible  form ;  therefore  assistance  to  me 
must  be  rendered  by  you."  They  too  said  : 
*' Nahusha  is  terrible-looking  and  we  fear,  0 
lord,  his  poisonous  gaze. 

31.  If  you  overthrow  the  king  Nahitsha. 
then  O  Shakra,  it  is  only  fitting  that  we  too 
shall  be  entitled  tp  our  share  (of  the  glory)," 
Indra  said  :  "  you,  O  lord  of  waters,  and 
Kuvera,  and  Yama  be  crowned  king  along 
with  me. 

32.  Coming  together,  shall  we  this  dmy, 
with  the  aid  of  the  gods,  win  victory  over 
our  enemy,  Nahusha,  of  terrific  gaae.  Then 
the  god  of  fire  said  to  Shakra  :  "  give  rae  a 
share,  1  shall  render  you  assistanc:e,"  and 
Indra  said  to  him  ;  "O  God  of  fire  :  yoa  too 
shall  get  a  share  ;  in  large  sacrificial  cere- 
monies, there  wiH  be  but  one  share  for  Indra 
and  Agni." 

Shalya  said  :— 

33— 34»  Thus  thinking,  the  god,  the 
great  Indra,  the  chastiser  of  the  faka,  the 
giver  of  boons,  wth  due  deliberation,  gave  to 
Kuvera  the  lordship  of  all  the  Yakshas  and 
treasures  and  to  the  son  of  Vivasn-afa  that 
over  the  Pitris  and  to  Varuna  that  over  the 
waters. 

7%tt5  ends  the  sixteenth  Chapter, 
Varuna  and  others'  news  to  Indra  in  the 
Sainyodyoga  of  the  Udyoya  Parva, 


CHAPTER  XVII. 
(SAINYODYOGA  PARVA)— Co ntimned. 

Shalya  said  :— 

I.  While  the  wise  king  of  the  gods  was 
fixing  on  means  of  killing  Nahusha,  along 
with  the  ruler  of  the  worlds  and  the  gods, 

2 — 3.  The  aseetic,  who  had  the  six  attri- 
butes of  a  godly  being,  Agastya«  appeared 
there,  and  having  duly  greeted  the  king  of 
the  gods,  said  : — It  is  fortunate  that  you  an 
gaining  in  strength,  having  already  killed, 
the  great  Asura  who  had  assumed  a  uni- 
versal form ;  it  is  forttmate,  O  Purandani 
that  Nahusha  is  this    day  ousted    from   the 


UDYOGA  PARVA. 


if 


kingdom  of  heaven  ;  it  is  fortunate,  O  slayer 
of  Vala,  that  i  see^ou  with  all  your  enemiesi 
killed. 

Indra  said  :— 

4.  Welcome  to  you,  O  great  Rishi ;  I 
am  pleased  at  seeing?  you  ;  be  so  good  as  to 
accept  from  mc  water  for  washing  your  feet 
and  your  face  and  also  the  things  suitable 
for  your  worship  and  a  cow. 

Slutlya  said  :— 

5.  That  best  among  the  Rishis  being 
duly  worshipped  and  seated  on  a  seat,  the 
chief  of  the  gods,  well  pleased,  asked  that 
best  among  the  Brabmanas. 

6.  O  you  best  among  the  twice  bom, 
having  the  six  attributes,  narrate  how  Nahu- 
sha  of  vicious  purpose  came  to  be  ousted 
from  heaven.    I  want  to  hear  that. 

AgMtTft  said  ^- 

7.  Listen,  O  Shakra,  to  this  story  as  to 
how  the  vicious-souled  Nahusha,  of  bad 
habits,  vain  of  hts  strength,  has  been  ousted 
from  heaven. 

8^^.  The  Devarshis  of  great  attributes 
and  the  Brahmarshis  of  spotless  fame 
wearied  with  bearing  Nahusha,  the  doer 
of  vicious  deeds,  asked  him  (Nahusha),  O 
best  of  victors,  if  the  hymns  prescribed  to 
be  chanted  by  Brahma,  at  the  time  of 
sprinkling  the  cows,  were  aulhentk:. 

10.  And  also  if  he  believed  in  their  au- 
thentk:'ity.  The  idiot  Nahusha,  out  of 
vanity,  told  them  that  it  was  not  authentic. 

The  BisMs  said  :— 

1 1.  You  are  going  along  the  path  of  vice  ; 
you  do  not  act  virtuously.  •*  That  they 
are  authentic"  has  before  been  said  by  our 
great  Rishis. 

Ag^astya  said  :-- 

12.  Then,  O  Vasava,  he  began  quar- 
relling with  the  Rishis  and  then  the  one, 
ruled  by  vice,  touched  my  head  with  his 
feet. 

13.  By  that  act  did  the  king  lose  his 
strength  and  became  shorn  of  prosperity  : 
and  then  as  he  was  agitated  and  oppressed 
with  fear  and  had  lost  the  power  of  speech,  I 
said. 

14---16.  Since,  O  king,  you  call  into 
question,  the  hymns  authorized  by  our 
ancestors  and  chanted  by  Brahnuirshis,  and 
since  ^ou  have  touched  me  with  your  leet 
and  smce.  O  fool,  you  have  your  conveyance 
carried  by  Rishb  equal  to  Brahma,  and 
unapproachable,  whom  you  have  made  your 
bearers,  therefore  be  shorn  of  your  power. 
O   Vice,  be  destroyed,  and    turned    out  of 


heaven,  go  you  to  the  earth  where  there  is 
little  virtue. 

17.  For  ten  thousand  years,  assuming 
the  form  of  a  large  snake,  shall  you  ream 
about,  and  at  the  completion  of  tliat  period 
shall  you  again  get  into  heaven. 

18.  The  wicked-souled  one  was  thus 
turned  out  of  the  kingdom  of  the  gods,  O 
you  subduer  of  foes.  It  is  lucky,  O  Shakra, 
that  we  are  now  on  the  ascendant  and  that 
thorn,  of  the  Brahmanas,  has  been  killed. 

19.  O  you  lord  of  Sachi,  go  you  to  heaven 
and  rule  over  the  world,  after  conquering 
your  senses  and  subduing  your  enemies 
and  being  propitiated  by  the  great  Rbhis. 

Shalya  said:^ 

20—21.  Then  the  gods  were  highly  pleas^ 
ed,  along  with  the  g^eat  Rishis  and  the  Pitris 
and  the  Yakshas,  and  the  Rakshashas  and 
the  Gandharvas  and  the  celestial  nymphs 
and  all  the  fairies ;  and  all  the  tanks  an<) 
the  lakes  and  the  mountain^  and  the  rivers 
rejoiced. 

32.  They  all  coming  there  said :  it  is 
fortunate,  O  slayer  of  enemies,  that  you  are 
on  the  ascendant  ;  it  is  fortunate  that  the 
vicious  Nahusha  has  been  killed  by  the  wise 
Agastya ;  it  is  fortunate  that  that  being  of 
vicious  habits  has  been  turned  into  a  snak^ 
in  the  earth. 

Thus  ends  the  seventeenth  chapter ,  Agas-^ 
tya's  news  to  Indra  in  the  Udyoga 
Parva. 


CHAPTER    XVII  I. 
(SAINYODYOGA  ^\R\\)^ConHnued^ 

Shalya  said:— 

1.  Then  Shakra  being  glorifiet^  by  the 
Gandharvas  and  the  celestial  nymphs, 
ascended  on  the  Airavata,  the  chief  among 
elephants,  which  bore   auspicious  marks. 

2.  The  god  of  fire,  of  very  great  strength 
and  ,the  great  Rishi  Vrihaspati,  .  Yama, 
Varuna,  and  Kuvera,  the  god  of  wealth, 

3.  Surrounded  by  all  these  gods  ^"4 
by  the  Gandharvas  and  the  celestial  nymphs 
Shakra,  the  slayer  of  Vritra,  and  (he  lord 
of  the  three  worlds,  went  round. 

4.  Being  united  with  his  queen  the  great 
Indra,  the  king  of  the  ^ods,  the  performer 
of  a  hundred  sacrifices,  highly  pleased  ruled 
over  the  gods. 

5.  Then  the  god  saw  there  Angir^ 
propitiating  the  King  of  the  gods  by 
chanting  hymns  from  the  Atharva  Veda. 


aa 


MAHABIIARATA. 


6.  Then  the  god  Indra  became  highly 
pleased  and  he  granted  a  boon  to  Angiras 
who  was  chanting  ihe  Atharva  Yeda. 

7.  To  this  Veda,  there  will  be  given  the 
name  of  Atharva ngi rasa  ;  this  is  an  ex- 
ample ;  and  you  wilt  also  get  a  sluire  of  the 
offerings  in  a  sacrifice. 

8.  The  god  having  thus  greeted 
Angirasa,  the  king  of  the  gods,  the  per- 
former of  a  hundred  sacrifices  dismissed 
him,  O  great  king. 

9.  Doih^  due  honours  to  all,  to  the 
thirteen  Rishis  and  those  whose  wealth 
consisted  in  devotion  alone,  and  well  pleased, 
Indra  ruled  over  his  subjects  with  virtue, 
O  king.  • 

10.  Such  was  the  trouble  experienced  by 
Indra  in  company  with  his  queen  ;  he  had 
also  to  remain  unknown  in  exile  through 
his  wishing  for  the  downfall  of  his  enemies. 

11.  You  should  not,  for  this  reason,  mind 
the  troubles  that  you  experienced  in  the 
great  forest  in  company  with  Draupadi,  O 
chief  among  kings,  ana  your  noble  minded 
brothers.  ■ 

12.  O  chief  among  kings,  O  son  of 
Bharata,  you  too  will  get  your  kingdom  in 
the  same  way  as  Shakra  got  his  by  slaying 
Vritra,  O  you  who  cause  rejoicing  among 
the  race  of   Kurus. 

15.  Nahusha,  of  evil  habits,  the  enemy 
of  Brahmanas,  of  vicious  mind,  was  over- 
thrown through  the  curse  of  Agastya  and 
absolutely  ruined  for  a  long  period. 

14.  So  shall  your  evil  minded  foes.  Kama, 
Duryodhana  and  others,  O  subduer  of 
enemies,  soon  meet  with  ruin. 

15.  Then  will  you  come  into  the  possess- 
of  this  world  ending  with  the  ocean,  in 
company  with  your  brothers,  O  hero,  and 
this  lady  Draupadi. 

16.  This  story  of  the  victory  of  Shakra 
is  of  the  same  rank,  as  the  Veda,  with 
regard  to  its  sanctity  and  it  ought  to  be 
listened  to  by  a  king  who  is  des;rous  of  a 
victory  and  who  has  his  army  ready  for 
battle. 

17.  Therefore  do  I  make  it  listened  to  by 
you  so  that  you  may  gain  a  victory,  O  best 
of  victors.  The  great  minded  increase  (in 
strength)  by  being  glorified,  O  Yudhisthira. 

18.  O  Yudhisthira,  the  destruction  of 
large  i:ninded  Kshatryas,  through  the 
crimes  of  Duryodhana  and  the  strength  of 
Bhima  and  Arjuna,  is  approaching. 

19.  He  who  constantly  reads  this   story 
'  of  the  victory  of  Indra    becomes  free   from 

(the  effects  ol)  his  crimes,  and  goes  to 
heaven  and  passes  his  life  pleasantly  in  this 
world  and  in  another. 


20.    He  need  not  have  any  fear  from   hig 
enemy  and  he  will    never    become    sotitess* 
He^  will   never  meet  with  any  dani^er  and 
he  "will  live  a  long  life.     Everywhere  he  will 
get  victories  and  seldom  defeat. 

VaisliampaTftnA  said  :— 

2t.  The  king  being  thus  encouraged  by 
Shalya,  O  you  fet  of  the  race  of  Bharata, 
that  chief  among  the  supporters  of  virtue 
did  due  honours  to  Shalya. 

22.  And  Yudhisthira,  the  son  of  Kami, 
having  heard  the  speech  of  Shalva.  saki 
these  words  in  reply  to  the  king  of  Madra 
of  long  arms. 

23.  The  post  of  "charioteer  to  Kama 
will  be  field  by  you  no  doubt  and  from 
that  position  shall  you  destroy  the  spirit  of 
Kama  by  chanting  the  glories  of  Arjuna. 

Shalya  said:— 

24.  I  shall  do  this,  even  as  you  dictate 
to  me  ;  and  whatever  else  that  I  am  able  to 
do  I  shall  do  for  you. 

Vaisliampaya&a  said  :— 

25.  The  ruler  of  Madra,  Shalya,  having 
bade  farewell  to  the  sons  of  Kuntt,  that 
beautiful  man  went  with  his  army  to  Dur)*o- 
dhana,  O  subduer  of  foes. 

Thus  ends  the  eighienth  chapter  the 
departure  of  Shalya  in  the  Sainyodyoga  of 
the  Udyoga  Parva. 


CHAPTER    XIX. 
(SAINYODYOGA  "PARVK)— Continued. 

Vaishampayana  said  :— 

1.  Then  did  the  hero  Yuyudhana  of  the 
Satwata  race,  of  great  prowess,  come  to 
Yudhisthira  with  a  large  army  containing 
all  the  four  elements. 

2.  His  warriors  of  great  strenth,  came 
from  many  countries,  and  heroes,  hokliog 
many  suits  of  weapons,  beautified  the  army. 

3 — ^4.  That  army  was  ever  beautiful  for  it 
had  in  it,  battle  axes,  missiles,  spears,  lances, 
mallets,  clubs,  staves,  cords,  stainless, 
swords,  and  daggers  and  arrows  of  various 
kinds  all  of  the  best  sort, 

5.  The  appearance  of  that  army  with 
those  weapons  was  like  the  doucjs  with 
lightning. 

6.  And  that  army,  numbering  an 
Akshauhini  when  it  became  incorporated 
with  Yudhisthira*8  army,  vanished  as  H 
were,  O  king,  as  does  a  small  river  wlien  it 
falls  into  the  sea. 


i 


UDVOGA    PARVA. 


23 


7.  And  in  the  same  ivay  did  Dhristaketii, 
who  was  powerful  as  ftie  best  of  the  Chedis 
come  Willi  an  army,  an  Akshauhini  in  num- 
ber, to  the  Pandavas,  of  immeasurable 
strength. 

8.  And  Jayatscna  of  ereat  strength,  son 
of  Jarasindiiu,  king  of  Magadha,  came  to 
the  virtuous  king  with  an  army  counting  an 
Akshauhini. 

9.  In  the  same  way,  Fandya,  O  chief 
among  kings,  came  to  Yudliisthira  sur- 
rounded by  many  warriors  who  had  colo- 
nized along  the  sea. 

10.  And  all  his  troops  being  assembled, 
the  army  with  its  fine  dress  and  which  was 
very  strong  became  an  object  worth  seeing, 
O  chief  among  kings. 

11.  And  the  army  of  the  king  of  Dru- 
pada,  assembled  from  several  countries,  was 
graced  by  heroic  men  and  also  by  his  sons 
of  wonderful  valour. 

12.  In  the  >same  way  did  Virata,  the 
king  o:  the  Matsya,  the  leader  of  an  army 
come  to  the  sons  of  Pandu,  accompanied  by 
a  large  body  of  soldiers,  inhabiting  hilly 
tracts. 

13.  And  from  several  directions  came  for 
the  noble  minded  sons  of  Pandu  seven 
Akshauhini  carrying  flags  of  various  sorts. 

14.  All  of  them  were  desirous  of  a  fight 
with  the  sons  of  Kuru,  and  so  caused  the 
sons  of  Pandu  to  rejoice.  In  tiie  same  way 
increasing  the  delight  of  the  son  of  Dhrita- 
rashtra, 

15.  The  king  Bhagadatta  gave  an  army 
numbering  an  Askshanhini.  And  the  army 
was  filled  with  Chins  and  Kiratas  as  also 
with  gold. 

16.  The  invulnerable  army  looked 
beautiful  like  a  forest  of  Karnikaras.  In  the 
same  way,  Bhurisravas  and  the  hero  Shalya, 
O  son  of  Kuru, 

17.  Went  to  Duryodhana,  each  with  an 
army  counting  an  Akshauhini  separately. 
Kritavarman,  the  son  of  Hridika  in  company 
with  the  Bhojas,  the  Andhas  and  the 
Kukuras,- 

18.  Went  to  Duryodhana  with  an 
Askhauhini  of  troops  ;  and  his  army,  with 
those  foremost  among  men,  graced  with  gar- 
lands of  wild  flowers, 

19.  Looked  charming  as  a  forest  run 
about  by  wild  elephants.  And  others,  the 
people  of  Sindhusouvtra,  under  tlie  leader- 
ship of  Jayadratha, 

20.  And  also  other  rulers  of  the  earth, 
canie  as  if  shaking  the  mountains ;  and  their 
large  army  looked  beautiful  at  that  time. . 


21 — 22.  Like  various  sorts  of  clouds 
shaken  by  the  winds.  And  Sandakshina,  the 
ruler  of  l^mboja  with  the  Yavanas  and  the 
Shakkas  came  to  the  son  of  Kuru,  with  an 
Akhshuahini  of  troops.  His  army  looked 
beautiful  like   locusts. 

23— -24.  And  having  entered  the  Kaurava 
army  it  vanished  at  the  time,  so  to  say  ;  and 
so  did  Nila,  the  resident  of  Mahismati,a  king 
of  great  strengh  along  with  the  residents 
of  the  southern  countries  with  blue  weapons. 
And  so  did  the  two  kings  of  Avanti  sur- 
rounded by  large  forces, 

25.  Each  with  an  Akshauhini  of  troops 
came  to  Suyodhana,  and  the  five  rulers  of 
the  earth,  the  sons  of  the  same  mother,  the 
best  among  men,  the  Kekaya   princes, 

26.  Causing  delight  to  the  son  of  Kuru, 
came  there  with  an  Akshauhini.  And  from 
the  large  minded  kings  of  other  countries, 

27.  There  came  three  other  armies,  O 
you  foremost  among  the  raceol  Bharata.  In 
this  way  Duryodhana  was  surrourded  by 
an  army  eleven  Akshouhinis  strong. 

28.  All  of  them  were  desirous  of  a  fijfht 
with  the  sons  of  Kunti  and  filled  with 
banners  of  various  sorts.  In  the  city  of 
Hastinapura,  there  was  not  space, 

29—33'  Even  for  the  principal  leaders 
of  the  king's  own  army,  O  son  o»  Bharata ; 
for  this  reason  the  country  of  the  five 
rivers,  Kritsna,  Kurujangala,  and  the 
forest  of  Rohitaka,  and  *the  desert  of 
Kevala,  and  Ahiclrliatra,  and  Kalkuta  and 
the  bank  of  the  Ganges,  O  son  of  Biiarata, 
and  Varana  and  Vatadhina,  and  the 
mountains  of  Jamuna,  all  these  extensive 
tracts  containing  large  quantities  of  corn  and 
wealth  became  exceedingly  crowded  with 
the  army  of  the  Kauravas.  There  the 
priest  saw  the  army  of  this  description — 
the  priest  who  was  sent  by  the  king  of 
Panchala  to  the  Kauravas. 

Thus  ends  the  ttineteenth  chapter ^  the 
mission  of  the  priest  in  the  Sainyodyoga  0/ 
the  Udyoga  Parva,^ 


CHAPTER    XX. 
(SANJAYAYANA  PARW A) ^Conttuued. 

Vaishampayana  said  :— 

1.  The  priest  of  Dntpada,  having 
arrived  near  the  son  of  Kuru,  was  greeted 
by  Dhritarastra,  Bhisma    and    Vidura. 

2.  Having,  asked  him  if  everything 
went  well  with  him  and  also  made  en- 
quiries about  his  health  in  the  midst  of 
all  the  leaders  of  his  army  he  said  these 
words. 


24 


mahabharata. 


3.  It  is  known  to  all,  what  the  duty 
of  a  kinff  is  as  it  obuins  since  a  long 
kmg  priod  back,  but  though  known,  yet 
shall  1  speak,  as  a  preface  to  nty  speech 
propel^. 

4.  It  is  known  that  Dhritar^stra  and 
Pandu  are  the  sons  of  one  and  their 
paternal  kingdom*  must  be  shared  by  them 
equally — there  is  no  doubt  about  it. 

5.  Those  who  are  the  sons  of  Dhritarastra 
have  obtained  the  position  of  their  father  ; 
why  have  not  the  sons  of  Pandu  obtained 
the  paternal  kingdom  7 

6.  It  is  known  to  you,  how  in  former 
days,  the  sons  of  Pandu,  did  not  obtain 
thwr  ancestral  wealth  which  was  wrested 
trom  them  by  the  son  of  Dhritarastra. 

7.  They  sought  (to  remove  them)  by 
Several  means,  calculated  even  to  bring  their 
lives  to  an  end,  but  they  have  not  yet  reach- 
ed the  tcrminatwns  of  their  lives,  so  they 
wire  unable  to  send  them  to  the  palace  of 
tliA  king  of  Death  (Yama). 

8.  Then  again,  the  kingdom  gained 
by  the  noble-minded  ones  through  their 
own  strength  was  taken  away  from  them 
by  a  trick  by  the  mean  sons  of  Dhritarastra 
united  with  the  son  of  Suvala. 

9:  Eten  this  act,  undesirable  as  it  was, 
was  approved  of  by  him  and  they  lived  for 
thirteen  years  in  the  great  forest. 

Ifo.  In  the  court  too  serious  troubles  were 
e^tperienced  by  the  licroes  along  with  their 
wife  and  in  the  forest  diverse  trouble  of 
great  magnitude  were  met  with  by  them. 

11.  And  in  the  same  way  in  the  town  of 
Virata,  hard  troubles  were  met  with  by  the 
large  minded  ones  as  great  pains  are  endur- 
ed by  wicked  souls,  when  they  transmigrate 
into  other  beings. 

12.  Forgetting^  all  these  troubles  ffone 
through  by  them  in  past  times  those  lore- 
most,  among  the  race  of  Kuru,  are  desirous 
of  peace  with  the  son  of  Kuru. 

13.  Knowing  their  nature  and  the  nature 
of  Durjrodhana,  the  well  wishers  (of  the  lat- 
ter) should,  properly  speaking  on  this  occa- 
sion, lead  the  son  of  Dhritarashtra  (to  an 
amicable  settlement). 

.'  14,  These  heroes  do  not  (want  to)  wage 
war  with  tlie  son  of  Kuru.  The  sons  of  Pan- 
du do  not  Want  (to  get  back)*  their  own  by 
ruining  the  worldr 

15.  The  reason,  which  the  son  of  Dhrita- 
rashtra brings  forward  for  war,  can  not  be 
regarded  as  a  reason  for  they  are  the 
stronger. 

16,  Seven  Akshouhinis  have  been  collect- 
ed for  the  son   of    Dharma    (Yudhisthira)i 


they,  all  desirous  of  fighting  with  the  %QnsiA 
Kuru,  are  waiting  for*  nts  permisston. 

17.  There  are  others,  best  amoi^  men, 
who  are,  each  of  them,  equal  to  a  thousand 
Akshauhinis  :  for  instance,  the  son  of  Sa- 
tyaki,  Bhimasena,  and  the  twin  brothers  of 
very  great  strength. 

18.  On  one  side  are  united  those  eleven 
(Akshauhinif)  and  on  the  other,  Dhananja^'a 
of  great  strength  and  of  many  forms. 

19.  As  Kiritin  surpasses  the  entire  army, 
so  does  Vasudeva  of  long  arms  and  of  great 
lustre. 

20.  What  man  will  fight  against  an 
army  superior  in  number,  the  pix>wess  of 
Kiritin  and  the  wisdom  of  Krishna. 

2fi.  Therefore  do  you,  as  dictated  by 
virtue  and  as  agreed  to  in  the  stipulatkm, 
give  back  that  which  should  be  returned. 
Don't  you  let  go  this  opportunity. 

Thus  ends  the  twentieth  chapter,  the 
arrival  of  the  priest  in  the'  Sanjayana  of 
the  Udyoga  Parva, 


CHAPTFR     XXI. 
(SANJAYANA  PARVA)— a«/i«i4W.  • 

V  aiflhampayana  said : — 

1.  Having  heard  tliese  words  of  Iijs, 
Bhisma,  of  great  lustre  and  old  in  wisdom, 
did  him  due  honours  and  spoke  thftse  wurds 
to  him  as  suited  the  occasion. 

2.  It  is  lucky  that  they  all  along  with 
Damodara  are  doin^  well  ;  it  is  lucky  tlut 
they  have  secured  aid  and  at  is  lucky  that 
they  are  intent  on   acting  virtuously. 

3.  And  It  b  lucky  that  our  cousins,  the 
SONS  of  Kuru,  desire  peace,  it  is  lucky  th«t 
the  sons  of  Pandu  are  not  desirouji  of  «kar 
with  their  relations. 

4.  Truth  has  been  spoken  by  you  ;  it  is 
so  ;  no  doubt  your  words  are  very  sharp ; 
in  my  opinion  tliat  is  90  because  you  are 
a  Braliiuana. 

5.  Kiritin  the  son  of  Pritha  is  strtnts, 
well  coached  in  handling  weapons  and  oi 
mighty  prowess ;  who  is  there  to  stvul 
against  Dliananjaya  the  son  of  Pandu  ? 

6.  These  sons,  of  Paudu,  have  doubdest 
borne  much  troubles  here  and  in  the  torcst 
and  r^htly  speaking  they  are  doubtless  eo* 
titled  to  the  wealth  of  their  fathers. 

7.  Even  the  holder  of  the  thunderbolt 
himself  (can  not  withstand  him)  how  cas 
others  bei^ng  the  bow  7  He  is  capable  U 
standing  against  the  three  wortds  ;  Uus  b 
my  opinions 


uuvdCA  pAiivA. 


55 


8.  While  Bhishma  was  speaking  Kama, 
having  interrupted  his  words  in  anger 
and  insolence  and  looking  at  Duryodhana, 
said. 

9.  O  Brahmana,  what  you  say  is  not 
unknown  in  this  world  nor  by  any  behig ; 
why  do  you  repeat  it  again  and  again.  ? 

10.  In  days  of  old,  Shakunion  behalf  of 
Duryodhana  defeated  (Yudhisthira)  ai  a 
game  of  dice  and  it  was  according  to  a  sti- 
pulation that  Yudhisthira  the  son  of  Pandu 
ivent  to  the  forest. 

11.  He  now,  like  a  foot  disregarding  that 
stipulation,  wants  his  paternal  wealth  de- 
pending on  the  armies  supplied  him  by  the 
Matsyas  and  by  the  king  of  Panchala. 

12.  O  learned  one,  Duryodhana  will 
not  yield  even  one  foot  of  ground  through 
fear,  but  responding  to  the  call  of  virtue  he 
will  yield  even  the  entire  world  to  his  ene- 
tny. 

13.  If  they  want  back  the  kingdom  of 
their  forefathers  let  them,  as  stipulated, 
reside  in  the  forest  to  the  end  of  the  period 
(agreed  on). 

14.  Then  may  they  come  to  seek  refuge 
with  Duryodhana  without  any  fear  ;  let  theoi 
not  through  folly  adopt  an  unrighteous 
Course. 

15.  If  the  sons  of  Pandu,  bidding  adieu 
to  a  righteous  course,  desire  war,  then  will 
they,  after  coming  face  to  face  with  these 
foremost  among  the  race  of  Kurus,  have 
occasion  to  remember  my  words, 

BMsluna  sftid:-— 

16.  O  son  of  Radha,  why  do  yoti  talk  so 
much  ?  it  is  fitting  that  you  should  remem- 
ber his  deeds  ;  alone  the  son  of  Pritha  van- 
quished in  battle  six  charioters. 

17.  You  have  seen  the  deeds  of  him  who 
had  been  victorious  on  many  occasions  ;  if 
we  do  not  do  what  this  Brahmana  has  said, 
most  certainly  shall  we  be  killed  by  him. 

18.  Then  Dhritarashtra.  having  pleased 
Bhishma  by  approving  of  his  words  and  hav- 
ing rebuked  the  son  of  Radha,  said  these 
words. 

19.  What  Bhisma,  the  sort  of  Shantanu, 
has  said  is  calculated  to  promote  our  inter- 
ests, and  those  of  the  entire  world. 

2d.  After  manure  deliberation,  shaH  I 
send  Sanjaya  to  the  sons  of  Pritha,  there- 
fore do  you  go  back  at  once  this  day  to  tlie 
sons  of  Pandu. 

21.  And  the  son  of  Kuru,  having  done 
him  hononrs,  seht  him  (o  the  sons  of  Pandu, 
and  having  summoned  Sanjaya  to  the  coun- 
cil, said  these  words. 


Thus  ends  the  twenty  first  Chapter,  th^ 
drrivdl  of  the  Priest,  in  the  Sanjayayand 
of  the  Udyoga  Parva. 


CHAPTER    XX  K. 
(SANJAYANA  PARVA)--€outiftued, 

Dliritarulitra  zM,  :^ 

i.  It  is  said,  O  Sanjava,  that  the  sons  of 
Pandu  have  reached  jupaplavya  ;  going' 
out  do  you  find  out  (if)  this  (is  true),  do  due 
honoi^rs  to  the  one  who  has  created  no  ene- 
mies (Yudhisthira)  ;  it  is  fortunate  that  yoU 
are  present  here. 

2.  To  all  do  you,  O  Sanjaya,  commu- 
nicate our  well  bemg.  Having  resided  in  tliel 
forest  and  met  with  troubles,  they  who  aref 
inclined  to  do^ood  to  others  without  deceit 
and  honest  still  entertain  friendly  feelingg 
towards  us. 

3.  Never  did  I,  O  Sanjaya,  observe  any 
falsehood  in  the  sons  of  Pandu.  Having 
gained  all  their  wealth  through  shei^r 
strength  of  their  own,  have  they  made  over 
the  same  to  me; 

4.  Never  did  I  observe  any  quest ionablef 
act  in  them.  Though  I  was  always  on  the 
look-out,  yet  never  did  I  find  4nythin^ 
done  by  these  sons  of  Pritha  for  which 
we  could  blame  them.  They  always  work 
for  tliesake  of  virtue  and  their  own  intere5its 
and  never  request  others  for  their  own  well- 
being. 

5.  Havmg  by  their  patieUce  and  wisdo^p 
subjugated  heat,  cold,  hunger,  thirst,  sleep/ 
laziness,  anger,  pleasure!  and  folly,  the  sons 
of  Pritha  always  try  for  virtue  and  ttieir 
own  interests^ 

6.  On  suitable  occasions,  do  they  give 
away  wealth  to  their  friends  and  friendshipf 
with  them  does  rtot  decrease  throiigh  long- 
residence  together.  Thef  sons  of  Pritha 
honour  others  and  promote  their  interests 
according  to  their  deserts.  They  have  not 
haters  in  the  si^de    of  Ajmida, 

j.  Except  tbe  great  weak-mirtded  fool, 
Duryodhana  and  the  still  meaner  Kama. 
These  two  ajone  are  increasing  the  energy 
of  these  large-minded  souls  who  do  not 
desire  for  their  own   hapinfess. 

8.  Duryodhana  ^ho  is  iifong^  ixi  fhef 
beg  inn  mg  only  and  who  is  accustoirted  to 
every  sort  of  indulgence  thinks  that  he" 
does  well  (increasmg  their  energy).  The 
boy  thinks  too  that  he  is  capable  of  robbing 
the  living  son.  of  Pandu,  of  ihtii  shar6/ 


16^ 


MAHABHARATA. 


9.  He  who  is  followed  by  Arjiina, 
Kesava,  Vrikodara,  Satyaki.  the  two  sons 
of  Madri  (Nakula  and  Sahadeva)  and 
Srinjaya;  it  is  best  to  give  up  his  share 
before  the  war. 

10.  Savyasachin,  holding  the  Gandiva 
bow,  is*  alone  capable  of  subjugating  the 
«arth  from  his  chariot  and  in  the  same  way 
is  the  noble-minded  Keshava,  accustomed 
to  get  victories  and  unapproacbablei  the 
ruler  of  the  three  worlds. 

11.  In  all  the  worlds,  he  is  the  only  wor- 
thy man.  What  man  could  stand  against 
h\s  flight  of  arrows  which  roar  like  the  clouds 
«nd  which  fly  with  the  swiftness  of  lo- 
custs. 

12.  Scaled  on  one  car,  with  the  help  of 
the  Gandiva  bow,Savyasachin, having  subju- 
gated the  Kauravas  of  the  North  and  the 
Northern  country  as  well,  took  away  their 
wealth  and  turned  the  people  of  Dravida 
«into  his  soldier  followers. 

13.  Savyasachin,  with  the  help  of  the 
Gandiva  bow,  having  subjugated  the  gods 
with  Indra  at  their  head,  in  the  Khandava 
forest,  made  an  offering  to  Agni,  and  thus 
enhanced  the  honour  and  renown  of  the  sons 
of  Pandu. 

14.  There  is  none  equal  to  Bhima  in 
wielding  the  mace,  none  too  equal  to  him  in 
ridinfi^  elephants,  and  it  is  said  that  as  a  car- 
warrior  he  is  not  inferior  to  Arjuna  and  in 
strength  of  arms  he  has  the  prowess  of  ten 
thousand  elephants. 

15.  Well-trained  and  strong,  being  ren- 
dered an  enemy  and  inspired  with  wrath 
he  would  burn  down  the  sons  of  Dhritarash- 
tra.  Being  always  very  wrathful  and  strong 
he  is  incapable  of  beine  defeated  even  by 
Vasava  (Indra)  himself. 

16.  The  two  brothers,  the  sons  of  the 
king  of  Madri,  of  good  heart,  strong 
quick-handed  and  well  trained  by  the  sons 
of  Falguna,  will  leave  no  vestige  of  the  ene- 
mies as  a  pair  of  birds  of  prey  destroy  a 
flight  of  birds. 

17.  I  regard  this  vast  army  of  ours,  as 
being  not  in  existence,  when  it  encounters 
them.  Among  them  is  the  powerful  Dhrist- 
yadumna  who  is  regarded  as  one  of  the  Pan 
davas. 


with  the  Pandavas,  and  whose  desires  Vuve 
been  fulfilled  by  them,  with  hb  sons  is  there 
ever  interested  in  the  cause  of  the  sons  of 
Pandu  and  a  staunch  adherent  of  Yudhis- 
thira. 

ao.  And  the  five  brothers,  the  emtnent 
and  miffhty  princes  of  Kekaya,  have  been 
deprived  of  their  kingdom  (by  us)  and  they 
follow  the  sons  of  Pritha,  desirous  of  th« 
kingdom  of  the  Kekayas  and  waiting  for  ao 
opportunity  of  fighting  (with  us). 

21.  And  all  the  heroes  amon^  the  lords 
of  the  Earth  have  been  brougnt  together 
and  are  interested  in  the  cause  of  the  soms 
of  Pandu.  I  hear  that  these  heroes  worthy 
of  respect  have  become  followers  of  the  virtu- 
ous kmg  out  of  love. 

22.  Heroes  who  live  in  the  hills  and  in 
fortresses,  who  are  of  good  lineag^e  tn  the 
world,  and  aged  and  many  MIechas  who 
are  adepts  in  handling  various  weapons  have 
been  brought  together  and  made  interested 
in  the  cause  of  the  sons  of  Pandu. 

23.  And  king  Pandya  too,  in  battle  an 
equal  of  Indra,  who  is  noble-mind  rd,  a  hero 
among  men  and  of  unequalled  str^^ngth  and 
energy,  accompanied  by  many  heroes,  has 
come,  espousing  the  cause  of  the  sons  of 
Pandu. 

24.  That  Satyaki,  who  has  learnt  the  use 
of  arms  from  Drona,  Arjuna,  Vasudeva, 
Kripa  and  Bhima,  and  who  is  said  to  be  the 
equal  of  the  son  of  Krishna,  Pradyunrma,  b 
enlisted  in  the  cause  of  the  sons  of  Pandu. 

25.  Formerly  did  assemble  the  kings  of 
the  Chedis  and  the  Karushas  with  all  their 
preparations  and  among  them  stood  the  king 
of  Chedis,  with  his  blazmg  beauty  and  scor- 
ching (sight)  like  the  sun. 

26.  He  was  regarded  as  being  incapaWe 
of  being  vanquished  in  battle  and  the  fore- 
most among  all  the  users  of  the  bow.  Kris- 
hna at  once  killed  him  by  force  of  his  own 
strength  and  thus  destroyed  all  the  hopes  ol 
the  Kshatryas. 

27.  In  days  of  old  did  Krishna  merely 
by  looking  at  him  (Sishupala)  who  «ra$ 
honoured  oy  the  kings,  at  whose  hcA<l 
stood  the  king  of  the  Karushas  thereby  u>- 
creasing  the  fame  and  honour  of  tbe 
Pandavas. 


18.  I  understand  that  the  foremost, 
among  the  Somakas  with  his  ministers,  has 
devoted  his  soul  to  the  cause  of  the  sons  of 
Pandu ;  who  else  can  withstand  him  who  has 
made  no  enemies  (Yudhisthira)  whose 
army  is  led  by  that  best  among  the 
Vrishnis. 

19.  Virata,  the  lord  of  the  p<*ople  of  Ma- 
tsya,  who  is  ci  mature  age,  who   has  lived 


28.  Seeing  that  Keshava  was  incapabff 
of  being  vanquished  in  his  chariot  drawfl 
by  white  horses  they  fled  leaving  the  rsU^ 
of  the  Chadis  as  small  animals  do  at  thr 
sight  of  a  lion. 

29.  He,  who  out  of  impudence,  coga^ 
in  a  fight  in  chariots  with  Vasudeva.  I«* 
killed  by  Krishna  like  a  kamikara  tree 
uprooted  by  the  wind* 


UDYOCA  PARVA. 


*7 


30.  Remembering  what  has  been  brought 
to  my  notice  regarding  the  might  of 
Keshava,  and  the  deeds  of  Vishnu  1  got  no 
peace  of  mind,  O  son  of  Gavalgani. 

31.  No  enemy  whatever  can  withstand 
them  whose  leader  is  that  best  of  the 
Vrishnis.  My  heart  trembles  with  fear  at 
hearing  that  the]  two  Krishnas  are  ^[united 
together  on  one  and  the  same  chariot. 

32.  If  the  dull-headed  one  does  not 
fight  with  these  two  then  may  my  son  fare 
well,  otherwise  will  they  burn  up  the  Kurus 
as  Indra  and  Vishnu  did  the  army  of  the 
Daityas. 

33.  In  my  opinion  Dhananjaya  is  equal 
to  Shakra  himself  and  the  hero  of  the 
Vrishni  race  is  Vishnu  himself.  The  son  of 
Kunti  has  his  refuge  in  virtue,  is  brave  and 
avoids  shameful  deeds  and  the  son  of 
Pandu  has  created  no  enemeis. 

34*  He,  who  has  been  banished  by 
Duryodhana,  is  not  evil-minded  otherwise 
being  wrathful  he  would  have  consumed  ail 
the  sons  of  Dhritarashtra.  I  do  not  fear 
Arjuna,  Vasudeva  or  even  Bhrma  or  the 
twins  OS  I,  in  the  same  measure,  fear, 

35.  The  wrath  of  the  king,  O  Suta,  when 
he  is  angry  ;  having  practised  great  aus- 
terities and  Brahmacharyja  vows  his  desire 
will  be  fulfilled. 

36.  Seeing  his  wrath  and  knowing  that 
the  cause  is  just,  I  am  now  very  much 
afraid  ;  therefore  as  an  emissary  from  me  do 
vou  quickly  go  to  the  encampment  of  tlie 
king  of  Paitchala  on  a  swift-going  car. 

37.  Repeatedly  will  you  ask  him  who  has 
created  no  enemies  in  affectionate  terms 
about  his  health  ;  and  going,  O  son,  near 
Janardana  also,  who  is  possessed  of  great 
qualities,  heroic  and  noble-minded, 

38.  Will  you  ask  about  his  welfare,  on 
my  behalf  and  say  that  Dhritarashtra  is 
desirous  of  peace  with  the  sons  of  Pandu. 
There  is  no  request  of  his  that  the  son  of 
Kunti  will  not  comply  with,  O  Suta. 

39.  Krishna  is  as  dear  to  them  as  their 
own  selves  ^nd  being  wise  he  is  ever  engaged 
in  their  interest.  Also  of  the  assembled 
sons  of  Pandu,  and  the  Srinjayas  and  Janar 
dana,  and  Yuyudhana  and  Virata, 

40.  Will  you  enquire  about  their  health 
on  my  behalf  and  in  the  same  way  of  all  the 
five  sons  of  Draupadi.  And  whatever  you 
think  fit  to  be  said  to  the  foe,  as  occasion 
arises  and  also  whatever  you  think  to  be  con 
ducive  to  the  interests  of  thfe  race  of  Bharata 
must  you  say,  O  Sanjaya,  among  those 
kings.  And  do  not  utter  anything  which 
may  give  cause  for  hostility. 


Thus  ends  the  twenty  second  chapter^  the 
missson  from  Dhritarashtra  in  the  Sanjay^ 
ayana  of  the  Udyoga  Parva, 


CHAPTER    XXIII 

(SANJAVAYANA    PARVA)-- 
Continued, 

Vaishampayana  said  :— 

1.  Sanjaya,  having  heard  the  words  of 
king  Dhritarashtra,  went  to  Upaplavya 
to  see  the  sons  of  Pandu  of  illimitable 
strength. 

2.  And  having  reached  the  presence  of 
king  Yudhisthira  the  son  of  Kunti,  the  soi> 
of  Suta  (caste)  6rst  made  his  obeisance  and 
then  said. 

3.  And  Sanjaya  the  son  of  Gavalganar 
and  the  son  of  a  Suta  (caste)  cheerfully  said 
to  him  who  had  created  no  enemies.  It  is 
fortunate,  O  kine,  that  I  see  you  without 
desease,  having  friends,  and  equal  to  the 
great   Indra. 

4.  The  aged  and  wise  king  Dhritarashta 
the  son  of  Amvika,  asks  about  your  health. 
Is  Bhima  the  foremost  among  the  sons  of 
Pandu  well  and  is  Dhananjaya  so  and  ar& 
these  two  sons  of  the  king  of  Madri, 

5.  How  is  the  princess  Krishna,  the 
daughter  of  Drupada,  who  is  truthful,  wife 
of  a  hero,  with  her  sons,  that  spirited  lady  for 
whose  benefit  you  pray  for  (the  accomlish- 
ment  of  your  fondest  wishes)  O  son  o£ 
Bharata,  O  you    of  good  desires  ? 

Yudhisthira  said  :— 

6.  O  son  of  Gavalgana,  O  Sanjaya,  yot» 
are  welcome.  We  are  delighted  at  seeing 
vou.  In  return  I  want  to  know  about  your 
health.  I  am  well  with  my  younger  brothers 
O  you  learned  man. 

7.  Having,  after  a  long  time,  heard  the 
news  of  the  health  of  the  aged  king  of  the 
Kurus,  O  Suta,  and  having  seen  you,  O 
Sanjaya,  am  I  so  pleased  that  I  regard  as 
having  seen  the  king  himself. 

8.  Our  grands  ire  is  aged,  wise,  great  in 
wisdom,  and  endued  with  every  virtue.  Is 
this  Bhisma,  the  son  of  Kuru,  in  health  ? 
Is  he  of  the  same  habits,  as  in  days  of  old  7 

9.  Is  the  lacge-minded  king  Dhritarash- 
tra, the  son  oif  Vichitraviryya,  well  along 
with  his  sons.  Is  the  great  king  Valhika, 
the  son  of  Pratipa,  well,  O  you  learned  son 
of  Suta  (caste). 

10.  Is  Somadatta,  well  ?  How  are 
Bhrisrava,    Salyasandha,    Shalya,    Drona, 


28 


MAIIABHARATA, 


and  Kripa,  the  twice  born  with  his  sons,  all 
endued  with  great  qualities  ?  How  are 
these  7    Are  they  without  illness  ? 

II.  All  the  foremost  bowmen  in  the 
world  have,  O  Sanj«ya,  stded  with  the  Ku- 
rus  and  so  have  the  foremost  of  all  those 
who  are  ^dued  with  great  wisdom  and 
know  all  sciences  and  can  wield  the  bow  in 
the  world. 

12*  Do  these  wielders  of  the  bow  get 
honours  ?  Are  they  without  disease  in  whose 
kingdom  worth  seeing  lives  the  well-behaved 
son  of  Drona  endued  with  great  qualities  ? 

13.  Is  the  very  wide  prince  Yuyutsu,  the 
€on  of  (Dhritarashtra  by)  the  Vaisya  lady  in 
health  ?  Is  the  minister  Kama  in  health 
whose  advice  the  dulUheaded  Suyodhana 
follows  ? 

14.  Are  the  aged  ladies  the  mothers  of  the 
#ons  of  Bharata  and  the  slave-wives  of  the 
great  one,  O  Suta,  and  his  daughter-in-law, 
sons,  sisters'  sons  and  daughUri'  sons  in 
peace  ? 

15*  Does  the  king  grant  suitable  annui- 
ties to  the  Brahmanas  as  in  former  days  ? 
Have  the  sons  of  Dhritarashtra  discontinued 
|he  annuities  granted  by  me  to  the  twice- 
born,  O  Sanjaya  ? 

16.  Does  the  king  Dhritarashtra,  with  his 
sons,  treat  with  contempt  the  Brahmanas 
when  they  commit  breaches  of  law  ?  Does 
he  treat  with  lightness  the  provision  for 
Brahmanas  which  is  the  road  to  heaven  ? 

17.  This  light  has  been  instituted  by  Pro 
vidence  for  the  good  of' beings  in  this  world. 
If  those  duH-headed  ones  do  not  treat  with 
forbearantfe  their  short-comings  then  will  the 
f^ns  of  Kura  meet  with  ruin. 

18.  Does  the  king  Dhritarashtra  with 
his  sons  make  provisions  for  his  group  of 
ntini^ers.  Are  there  no  enemies  in  the  dis- 
burse of  wdl  wishers  combined  for  their 
rujn? 

19.  Do  all  tho^e  sons  of  Kuru  talk  of 
primes  committed  by  the  sons  of  Pandu  ? 
Do  Drona  and  hero  Kripa  With  his  sons 
speak  of  our  primes. 

20.  Do  all  the  sons  of  Kuru  speak  of 
Dhritarashtra,  with  his  sons  as  their  king  ? 
Do  they,  whien  they  see  a  band  of  highway- 
fnen  assembled,  remember  the  son  of  Pritha 
who  w^  the  leader  in  battle  (Arjuna). 

i|.  Do  they  remember,  the  arrows 
sho^  from  t^t  Qandiva  bow  by  medns  of 
(he  string  of  the  bow  ^nd  the  dexterity  of 
the  hands,  the  former  shaking  often  and 
9gain  and  making,  a  noise  like  the  roaring 
pi  the  clouds  and  flying  swiftly, 

?9.  I  have  not  seen  in  this  world  any 
Yffj^TXiot  who  is  superior  to  Arjuna  or  even 


e<)ual  to  him,  who,  with  one  single  effort, 
can  send  out  sixty  one  whetted  arrows  with 
good  feathers  and  with  sharp  edges. 

33.  Bhimasena  is  strong  indeed  with 
the  mace  in  hand  and  makes  a  lai^e 
number  of  enemies  in  an  army  tremble 
with  fear  as  an  elephant  does  in  a  place 
abounding  with  reeds.  Do  they  rentember 
him  ? 

24.  Sohadeva»  the  son  of  the  king*  of 
Madri,  conquered  the  combined  Kalingas 
and  Dantakura  by  (shooting  arrows  with ) 
his  right  and  left  hands  ;  do  they  remember 
this  strong  one  ? 

25.  In  days  of  old  was  Nakula  sent  to 
conquer  the  Sivis  and  the  Trigartas.  This 
is  within  your  knowledge.  O  Sanja^. 
they  subjugated  the  w^tem  countries. 
Do  they  remember  these  sons  of  the  king 
of  Madri. 

26.  The  defeat  that  they  met  with 
in  the  forest  named  DvaUabuna  when  ill 
advised  they  went  there  and  wlien  Bhima- 
sena and  Arjuna  faced  these  dull  headed 
ones  who  were  imprisoned    by    the    enemy, 

27.  Where  I  protected  Arjona,  in  the 
rear  and  Bhimasena  protecting  the  rear  of 
the  two  sons  of  the  king  of  Madri  and 
where  the  wielder  of  the  Gandiva  bow 
issued  out  uninjured  after  rendering  the 
enemy  depressed  do  they  remember  ? 

98.  It  is  not  by  a  single  good  deed  that 
we  can  be  happy  in  this  1  world,  O  Sanjaya, 
when  with  all  our  endeavours  are  we  un- 
able to  win  over   the   son  of  Dhritarashtra, 

Thus  ends  the  iwentythird  Chapter ^  the 
queries  of  Yudhtsthira  in  the  Sanjayayan^ 
of  the  Udyoga  Parvr, 


CHAPTER    XXIV. 
(SANJAYA  YANA     PARVA)— C<?^'i»ii«^. 

Sanjaya  laM  :— 

1.  It  is  exactly  as  you,  cay,  O  ion  of 
Pandu.  You  enquire,  dear  sir,  about  the 
Kuras,  and  the  foremost  among  them. 
Those  whom  you  enquire  about,  O  son  of 
Pritha,  vig  the  foremost  among  the  race  of 
Kuru,  those  wise  ones  are  doing  well. 

2.  Know  then  that  the  son  of  PhrUaras^ 
tra  is  surrounded  by  aged  men  and  true  and 
also  by  wicked  men,  O  son  of  Pando.  To 
the  enemy  even  would  the  son  of  Dhritaras-^ 
tra  give  away,  why  then  should  he  discoottT 
nue  what  is  due  to  the  Brahmanas  ? 

3.  The  rule  that  obtains  among  you 
( Kshatriyas)  vis,  to  harm  those  ^that  do  not 


UDYOGA   PARVA. 


29 


injure  you  is  a  rule  fit  fdr  butchers.  It  is  not 
c^ood,  if  Dhritamstra,  with  his  sons  like  a 
bad  man,  speaks  ill  of  you  who  follow  good 
practices,  they  would  be  guilty  of  conspring 
against  friends. 

4»  He  does  not  approve  of  it  (the  injury 
done  to  you)  ;  he  is  very  sorry  for  it  and  the 
old  man  on  his  own  part  repentsfor  it.  O  you 
who  have  created  no  enemies,  having  con- 
sulted the  Brahmanas  he  has  come  to  know 
Chat  conspiring  against  friends  is  the  worst 
of  all  sins. 

5.  They  remember,  O  god  among  men, 
your  might  in  battle  and  remember  also  the 
one  who  always  gets  victories  and  is  the  lea- 
der in  battles  (Arjuna).  They  remember 
Bhimasena  with  the  mace  in  his  hand  when 
there  is  the  sound  of  conch  shells  and  drums. 

6.  They  remember  too  the  two  mighty 
6«ns  of  the  king  of  Madri  who,  in  battle, 
fell  (the  enemies)  in  all  directions 
showering  on  the  (hostile)  army  continuous 
flight  of  arrows  and  whom  it  is  hard  to 
cause  to  tremble  in  battle. 

7*  I  th'mk  ihat  we  cannot  know  what  is 
yet  to  befall  a  man — what  futurity  has  in 
store  for  him.  For  this  reason  have  you,  O 
son  of  Pandu,  though  endued  with  aU  the 
virtuous,  met  with  very  hard  troubles. 

8.  You  will  no  doubt,  by  means  of  your 
wisdom,  make  up  for  all  these,  O  you  who 
have  created  no  enemies.  The  sons  of  Pan- 
du, all  equal  to  Indra,  will  not  leave  virtue 
for  the  sake  of  pleasure. 

9.  You  will,  O  you  who  have  created  no 
enemies,  so  make  it  up  with  your  wisdom 
so  that  they  all  will  obtain  peace — the  sons 
of  Dhritarastra  the  sons  of  Pandu,  the 
Srinjayayas  and  all  the  other  kings  who 
hftve  assembled  here. 

10.  Listen  to  what  Dhritarashtra,  who 
is  equal  to  your  father,  has  said,  O  you  who 
have  created  no  enemies,  in  consultation 
with  his  ministers  and  sons.  O  king  attend 
to  these  words. 

Thus  ends  th$  twenty-fourth  Chapter,  the 
speech  of  Sanjaya  in  the  Sanjayayana  of 
the  Udyoga  Parva, 


CHAPTER  XXV. 

(SANJAYAYANA  VPiRMh)— Continued. 

TudhlstUra  laid  :- 

I.  Here  are  assembled  the  sons  of  Pan- 
do,  the  Srinjayas,  Janardana,  Yuyudhana, 
Virata  \  speak  the  words,  you  have  been  in- 


structed   to  say   by    Dhritarastra,  O  son  of 
Gavalgana,  O  son  of  Suta. 

SaiJaTaiaid:— 

2.  I  make  my  obeisance  to  him  who  has 
created  no  enemies,  to  Vrikodara,  Dhanan- 
jaya,  and  the  two  sons  of  the  king  of  Madri 
and  also  the  son  of  Sura,  the  son  of  Vasu- 
deva,  Yuyudhana,  Chekitana  and  Virata. 

3.  And  also  to  the  aged  lord  of  the  peo- 
ple of  Panchala,  Dhristadyumna  the.  son  of 
Prishata  and  Jaynayasena.  All  of  vou  listen 
to  these  words  which  I  speak,  bemg* desir- 
ous of  the  welfare  of  the    Kurus. 

4.  King  Dhritarashtra  had  my  car  spee« 
dily  got  ready  for  he  welcomed  the  chance 
of  peace*  Therefore  may  the  king,  with 
his  brothers,  sons,  and  friends,  find  these 
words  acceptable  to  them.  Let  there 
be  peace. 

5.  With  all  virtues  are  the  sons  of  Pritha 
endued — with  steadiness,  with  mildness  and 
with  frankness.  They  are  bom  in  a  good 
family,  the  reverse  of  cruel,  and  generous, 
they  avoid  all  deeds  that  one,  should  be 
ashamed  of  and  know  for  certainty  the 
nature  of  each  deed. 

6.  A  mean  act  does  not  befit  yon  for  you 
are  noble-minded  and  have  a  terrible 
army.  If  you  act  mean,  it  wiH  g^t  undue 
preponderance  as  does  a  black  spot  on  a 
white  cloth. 

7.  An  act  which  on  the  very  face  of  it  will 
cause  destruction  to  all  and  which  is  sinful 
and  leading  to  hell — who  will  do  such  an  act 
consciously,  an  act  which  gives  the  same  re- 
sult in  case  of  victory  and  defeat  alike. 

8.  Blessed  are  they  who  promote  the  in- 
terests of  their  cousins.  They  are  the  sons, 
friends  and  well-wishers  indeed  (of  the 
Kurus)  who,  in  order  that  prosperity  may 
ever  attend  the  Kurus,  would  sacrifiice  their 
life  which  is  of  small  value. 

9.  If  after  subjugating  the  Kurus,  O  you 
sons  of  Pritha,  and  defeating  aU,  3rou  destroy 
those  who  despise  you,  then  the  succeeding 
portion  of  your  life  will  be  equal  to  death, 
since  what  is  life  after  killing  ail  your  coun- 
sins  ? 

10.  Who  is  capable  of  withstanding  you 
who  are  assisted  by  Keshava,  Chekitana  and 
Satyaki  and  protected  by  the  arms  of  the 
son  of  Prishata  even  after  getting  Indra  and 
all  his  divine  followers  on  bis  side. 

11.  Who,  on  the  other  hand,  can  with- 
stand with  a  view  to  conquer  in  battle,  the 
Kurus,  who  are  protected  by  Drona, 
Bhisma,  Ashwathaman,  Shalya,  Kripa  and 
others,  and  also  protected  by  the  son  of 
Radha  along  with  other  kings. 


'30 


MAHABIIARATA. 


12.  Who  IS  capable  of  slaying,    without 
any  loss  to  his  own   army,  the  large  force  of 
the    royal  son  of  Dhritarastra  ?    Therefore 
do  I  see  not  the  slightest  good  in  either  vie- ' 
tory  or  defeat. 

13.  Why  should  the  sons  of  Pritha  do  an 
wicked  act  like  mean  people  and  those  born 
in  low  families  ?  Therefore  having  approach 
ed  you,  do  1  bow  to  the  son  of  Vasu- 
deva  and  the  aged  lord  of  the  people  of 
Panchala. 

14.  With  hands  clasped,  do  I  throw  my- 
self under  your  protection  so  that  it  may  go 
well  with  tne  Kurus  and  the  Srinjayas.  Why 
should  not  the  son  of  Vasudeva  and  Dha- 
nanjaya  act  in  the  manner  indicated  by 
me? 

15.  If  so  requested  they  would  give 
away  their  lives  ;  why  should  not  they  do 
this  which  is,  I  say,  O  learned  man,  for  the 
preservation  of  others. 

Thus  ends  the  twenty  fifth  Chapter,  the 
speech  of  San  jay  a  in  the  Sanj ay  ay  ana  of  the 
Udyoga  Parva. 


CHAPTER    XXVI. 
(SANJAYAYANA  VXKVX)-'Continued. 

YudMBtUra  laid  :— 

1.  What  words,  of  mine,  O  Sanjaya, 
have  you  heard  meaning  ever,  that  you  fear 
war.  The  reverse  of  war,  is  better  than 
war.  Who  having  got  that  (peace)  goes 
to  war,  O  Suta  ? 

2.  If  what  a  man  desires  in  his  heart  is 
fulfilled,  O  Sanjaya,  without  doing  anything 
then  he  will  not  do  anything  even  if  that 
be  very  much  easier  than  war. 

3.  Wherefore  should  a  man  go  to  war  ; 
who  is  there  cursed  by  the  gods  who  would 
chose  war?  The  sons  of  Pritha  do  acts 
which  bring  on  happiness  and  at  the  same 
time  are  conducive  to  the  well  being  of  the 
world  and  not  inferior  to  virtue  (t.0.  virtu- 
ous acts), 

4.  They  are  men  desirous  of  only  such 
happiness  as  has  its  source  in  virtue.  He, 
who  being  desirous  of  happiness  and  of  des 
Iroying  misery,  follows  the  pleasant  dictates 
of  hta  senses,  adopts  a  way  which  leads  to 
misery. 

5.  Seeking  pleasure  he  pains  his  own 
body  as  fuel  to  a  burning  flame  increases  its 
force ;  and  when  a  man  has  fr^ed  himself 
from  this  longing  he  does  not  bring 
misery  on  himself. 

6.  In  the  same  way,  by  the  satisfaction 
of  our  sensual  debires  we    are   not   satiated 


but  are  like  fire  with  clarified  butter  added 
on  to  it.  Compare  this  great  source  of  en- 
joyment of  the  king  Dhritarastra  with  our- 
selves. 

7.  Deserted  by  the  goddess  of  forttme- 
people  never  win  victory  in  battle  ;  unforta, 
uate  people  never  hear  the  sound  of  music, 
unfortunate  people  never  enjoy  garlands 
and  fragrance  and  unfortunate  people  (never 
enjoy)  ungents. 

8.  Also,  unfortunate  people  never  get 
fine  sheets  to  wear,  (we  are  unfortunate 
otherwise  why  should  we  have  been  exiled 
from  the  country  of  the  Kurus.  It  must 
be  so.  The  desires  of'^n  unwise  man  give 
trouble  to  his  body  as  well  as  to  his  mind. 

9.  The  king  himself  in  trouble  wants 
to  get  strength  from  others ;  this  is  hardly 
fair.  As  he  sees  himself  surrounded  (by 
friends)  so  let  him  see  others  sunoooded 
(by  friends).  . 

10.  A  man  having  thrown  burning 
fire,  at  midday,  at  the  end  of  winter,  on 
a  thick  wood  of  reeds,and  which  fire  spreacis 
with  the  wind,  repents  his  act  when  he  is 
desirous  of  escape. 

11.  Having  got  wealth  why  does  the 
king  Dhirtarashtra  now  grieve  for  his  kjt 
O  Sanjaya  ?  Simply  because  he  had  accep* 
ted  the  secret  advice  of  his  dull-lieaded  son 
of  vicious  soul  and  addicted  to  dishonest 
ways. 

12.  Suyodhana  treated  with  contempt 
the  words  of  Vidura,  whom  he  r^ardod  as 
his  enemy  though  he  was  his  friend  and 
the  king  Dhritarashtra,  desirous  of  meet- 
ing the  wishes  of  his  son,  consciously  deser- 
ted virtue. 

13.  The  king  Dhritarashtra,  from  a 
desire  to  please  his  son,remembered  not  that 
Vidura  was  a  wise  man  among  the  Kurus, 
and  wished  for  the  well-being  of  the 
Kurus,  of  very  great  learning,  adept  at 
speech  and  well    behaved. 

14.  He,(the  son)  though  himself  destrooa 
of  honour,  seeks  to  deprive  others  of  honour, 
is  jealous,  wrathful,  goes  beyond  the  limits 
of  virtue  for  his  own  interests,  haughty  in 
speech,  led  by  spite,  has  his  soul  full  of 
sensual  desires  and  is  cnduced  with  a 
bad  heart. 

15.  He  leads  a  bad  life,  is  desert- 
ed by  the  Goddess  of  Fortune,  cherishes 
wrongs  for  a  long  time,  conspires  against 
friends  and  nas  a  vicious  mind.  For 
meeting  the  wishes  of  such  an  one  did 
king  Dhriarashtra,  with  his  e>'es  wide  open, 
forsake  virtue  and  pleasure. 

16.  At  that  time,  O  Sanjaya,  when  I 
was  playing  at  dice  did  it  occur  to   me   thai 

,  the  destruction    of   the  Kurus    was   come 


UDYOGA   PARVA. 


3» 


(or  Vidura  speaking  these  wise    words    did 
not  obtain  praise  from    Dhritarshtra. 

17.  When  they  no  longer  followed  the 
the  instructions  of  Vidura,  troubles  over- 
took the  Kurus,  O  Suta.  So  long  as  they 
followed  his  wisdom,  did  their  kingdom 
prosper. 

18.  Hear  now  from  me  who  are  the 
ministers  of  the  son  of  DhritarAshtra  for  the 
promotion  of  his  interest,  O  Suta.  They 
arc  Dhritarashtra,  Shakuni  and  the  son  of 
Suta  (Kama).  O  son  of  Gavalgani,  look  at 
his  folly. 

19.  Therefore  even  when  I  consider,  do 
I  not  see  how  it  can  go  well  with  the  Kurus 
and  the  Srinjayas,  Dhritarastra  having 
usurped  the  wealth  of  others  and  the  far 
seeing  Vidura  having  been  banished  to  a 
foreign  country. 

30.  Dhritarastra,  with  his  son,  hopes  for 
an  undisputed  suzerainty  over  this  world. 
Absolute  peace  therefore  is  unobtainable. 
Whatever  wealth  is  under  his  possession  he 
regards  as  belonging  to  himself. 

21.  Kama  considers  Arjuna  capable  of 
being  vanquished  when  the  latter  takes  up 
his  weapons  in  battle.  In  former  days  there 
were  many  great  battles.  Why  were  they 
not  benefitted  by  Kama. 

22.  Kama  knows,  so  does  Suyodhana, 
Drona  knows  so  does  our  grandsire,  and  so 
do  the  other  Kurus  that  there  is  no  wielder 
of  the  bow  superior  to  Arjuna. 

23.  All  the  Kurus,  know  and  so  do  all  the 
other  kings  that  are  assembled,  how  this 
kingdom  came  under  the  possession  of 
Duryodhana,  during  the  life-time  of  Arjuna, 
the  subduer  of  foes. 

24.  With  that  precedent  in  their  mind, 
the  sons  of  Dhritarastra  think  that  they  are 
capable  of  depriving  the  sons  of  Pandu  of 
what  is  their  own  though  they  are  aware, 
having  been  present  there,  of  the  deport- 
ment of  Arjuna  in  a  battle  when  the  only 
weapon  he  had  was  a  bow. 

25.  Not  yet  having  heard  the  twang  of 
the  Gandiva  when  fully  stretched  out,  the 
sons  of  Dhritarastra  are  yet  alive.  So  long 
as  he  does  not  see  Bhimasena  inspired  with 
wrath,  Su3'odhana  thinks  thai  his  object  is 
gained. 

26.  Indra  e\'en  would  not  be  able  to  stand 
against  him,  for  robbing  us  of  our 
wealth,  during  the  life  time  of  Bhimasena 
and  Dhananjaya,  O  Suta,  and  the  patient 
Nakula  and  the  hero  Sahadeva. 

27.  The  old  king  with  his  <on,  O  Suta, 
still  entertains  the  thought  that  the  sons  of 
Dhritarashtra  will  not  be  killed  in  battle 
consumed  t>y  the  son  of  Pandu,  O  Sanjaya. 


28.  You  know  what  troubles  have  over- 
taken us.  For  my  respect  for  you,  I  would 
forgive  them,  (you  know  as  well)  that  which 
has  taken  place  between  ourselves  and  the 
sons  of  Kuru  and  what  our  treatment  to- 
wards the  son  of  Dhritarashtra  was  at  the 
time 

29.  Even  let  that  treatment  be  the  same, 
I  shall  make  peace,  as  you  ask  me  to  do. 
Let  Indraprastha  be  my  kingdom.  Let  the 
foremost  of  the  race  of  Bharata,  give  it 
back  to  me. 

Thus  ends  the  twenty  sixth  chapter  the 
speech  of  Yudhisthira  in  the  Sanjayayana 
of  the  Udyoga  Parva, 


CHAPTER    XXVIL 

(SANJAYAYANA  PARV Ay--Continued. 
SaaJaTa  laid  :— 

1.  That  you  are  attached  to  virtue,  O 
Pandava,  is  known  in  this  word  and  I  see 
also  that  it  is  so,  O  son  of  Pritha.  The  life 
that  is  full  of  ^reat  deeds,  also  is  unstable  ; 
considering  this,  you  should  not  destroy  (the 
Kurus), 

2.  If  the  sons  of  Kuru  do  not  give  back 
to  you  your  share  without  war,  O  you  who 
-have  created  no  enemies ;  but  1  consider 
that  living  as  a  beg|^ar  in  the  kingdoms  of 
Andhaka  and  Vrishni  is  better  than  a 
kingdom  (attained)  by  means  of  war. 

3.  Since  a  man's  life  lasts  but  for  a  short 
time,  and  is  ever  subject  to  sufferings  and  is 
unstable  and  since  again  it  is  not  comparable 
to  fame,  therefore  should  you  not  do,  O  son 
of  Pandu,  a  sinful  art. 

4.  Desires  adhere  to  a  man  and  they  are 
the  source  of  all  impediments  to  virtue,  O 
king  of  men.  A  wise  man,  having  killed 
them  beforehand,  gains  unspeakable  praise 
in  tlie  world. 

5.  Thirst  for  wealth  is  a  bond  in  thrs 
world,  O  son  of  Pritha.  Those,  who  desire 
it,  go  against  virtue  as  it  were.  He  who 
choses  virtue  is  wise.  The  man,  who  desires 
pleasure,  becomes  degraded  for  the  sake  of 
pleasure. 

6.  A  man,  who  makes  virtue  his  prime 
duty,  gains  great  fame  and  shines  like  the 
sun  ;  and  the  man,  of  vicious  intellect, 
devoid  of  virtue,  is  ruined  even  if  he  obtains 
the  earth. 

7.  The  Vedas  have  been  read  by  you  ; 
the  hard  austerities  of  Brahmacharyya 
have  been  practised  by  you  and  in  sacrifi- 
cial ceremonies  the  desires  of  Brahmanas 
have    been    fulfilled    by    you  and  with  the 


3^ 


MA<IA9HAaAT^ 


other  world  before  your  mind,  your  soul  has 
been  devoted  to  happiness  for  a  series  of 
years. 

8.  He,  who  having  devoted  himself  ex- 
cessively to  pleasures,  does  not  do  any  deed 
leading  to  religious  meditation,  becomes 
extremely  devoid  of  happiness  after  his 
weakh  is  gone  and  remains  liable  to  be  led 
by  the  force  of  his  desk es« 

9.  In  the  same  way,  the  fool,  who  des- 
pising virtue  and  without  practising  religious 
meditation,  gives  himself  up  to  vice,  shows 
no  regard  (for  the  Supreme  Being).  The 
soul,  af^er  leaving  the  body  and  reaching 
the  other  world,  comesilo  grief. 

xo.  Here  (  1 .  «.  in  the  other  world)  there 
is  no  absolute  annahilation  for  either  virtu- 
ous or  for  vicious  deeds.  The  good  and  evil 
deeds  go  before  and  the  agent  only  follows 
them. 

11.  Your  deeds  are  famous,  as  the 
offerings  of  savoury  and  delicious  victuals, 
rendered  holy  with  the  respect   (with  which 

<  they  are  ^f&red)i    made  to  Brahmanas  .  ac- 
companied by  gifts  with  perfect  propriety ,  on 
r  the  occasion  of  religious  ceremonies. 

12.  During  this  life  deeds  are  done,  O 
son  of  Pritha,  and  and  after  death,  no  act 
whatever  is  done.  And  virtuous  deeds  th^t 
are. valuable  in  tjie  ne)a  world,  and  so.be- 

,  lauded  by  the  great  and  the  lionest,  have 
-been  done  by  ypu. 

13.  Death  does  away  with  decrepitude, 
fear,  as  also  hunger  and  thirst,  and  all  that 
is  disagreeable  to  the  mind.  There  is  no 
duty  Inhere  but  delighting  in  one's  senses* 

14.  Such  is  the  fruit  of  our  deeds,  O 
king  of  men;  therefore  do  not,  in  this  world, 
carry  the  load  of  .doing  what  is  pleasing  to 
the  rieart,  O  son  of  Pandu,  do  not  (by  your 
action)-  go  for  ever  either  to  the  region  that 
is  full  of  -causes  begetting  wrath  (hell)  or  to 
the  one  that  abounds  with  causes  begetting 
delight. 

15.  Having  got  to  the  end  of  your  deeds, 
do  npt  however^  put  truth,  self-conduct, 
candour  and  humility.  You  may  perform 
the  A$hwamedha  and  Rajsuya  sacrifices, 
but  do  not  come  again  near  tlie  limits  of 
sinful  acts. 

16.  If    now,    actuated    by    malice,  3'ou 
^IKxns.of  Pritha,  do  vicious  deeds,  you    have, 

in  vain,  for  a  scries  of  years,  resided  in 
in  forests  undergoing  all  sorts  of  troubles 
like  virtue  itself. 

17.  In  vain  did  you  also  roam  about 
in  the  forests,  parting  with  this  army, 
.which  was  formerly  subject  to  your  control 
and  also  (parting  with)  these  followers  of 
yours,  namely  Janardana  and  the  hero 
Yuyudhana^ 


18.  And  also  (your  followers)  the  ktn^of 
the  Matshya,  Virata  of  the  golden  car  whh 
his  son  at  the  head  of  his  soldiers.  And  the 
kings  who  were  formerly  vanquished  by  yo«, 
all  have  come  over  to  your  side. 

19.  With  all  these  great  resources,  with 
great  fame  (which  then  attached  to  your 
name)  and  possessing  an  army  at  the  head 
of  which  were  the  son  of  Vasu4eva,  afid 
Arjuna,  you  might  after  having  slaki 
the  most  valorous  among  your  despisers, 
in  the  field  of  battle,  have  destroyed  the 
pride  of  the  sons  of  Dhritarashtra. 

20.  Why  after  having  increased  the 
strength  of  your  enemy  and  after  weakenii^ 
your  own  friends,  and  after  having^  lived 
m  exile  in  the  forest  for  a  series  of  years/ 
are  you  now  desirous  of  fighting,  O  soo  of 
Pandu,  after  the  proper  time. 

21.  An  unwise  man,  O  son  of  Pandu,  or 
one  that  does  not  know  virtue,  may  obtain 
prosperty  by  fighting  or  a  wise  man  and 
virtuous,  may  k)se  his  prosperity  by  not 
fighting. 

22.  Your  instinct  does  not  urge  von  to 
an  unrighteous  act,  O  son  of  Pritha,  and 
never  did  you,  out  of  wrath,  da  a  »nf<il 
act.  Tell  me,  therefore,  what  the  reason 
is  which  makes  you  desirous  of  doing  Ms 
sinful  act,. which  is  against  the  dictates  of 
wisdom. 

23.  Wrath  is  a  bitter  remedy  for  evih, 
it  causes  malady  in  the  head,  detroys  fame, 
and  is  a  source  of  sinful  acts.  It  ought  ta 
be  controlled  by  a  good  man  ai»i  those 
that  do  not  control  it  are  bad  men.  O 
great  king,  control  your  wrath.  Incline  ta 
peace. 

24.  Who  would  de5?re  wrath  which  (eads 
to  sin.  Forbearance  is  good  for  you,  not 
enjoyments  where  Bhisma  and  the  son  of 
Shantanu  will  be  killed  and  Drona  with 
his  son  slain. 

25.  Kripa,  ShalyA,  the  son  of  Soma- 
datta,  Vikarna,  Vivinsati^  Karna  and 
Duryocfliana — having  killed  all  these,  what 
sort  of  happiness  is  it  that  you  will  geil 
after  that,  tell  me,^  O  son  of  Phtha. 

76*  Having  gained  eirenr  this  Earth 
bounded  by  the  sea',  you  will  not  get  rid  <d 
decripitude  or  death,  desirable  rcsotts  or 
undesirable,  happiness  or  misery.  O  king 
knowing  this»  do  not  wage  war. 

27.  If  you  are  desirous  of  doing  th^ 
deed,  attended  with  such  results,  simply 
because  your  advisers  wish  it,  then  ab<;)iGate 
everything  to  them  and  go  away.  You 
should  not  now  forsake  the  path  Icadmg^ 
to  the  region  of  t{ic  godsj 


UDVOGA   PARVA. 


33 


Thtistndi  the  iwinly  sivenih  Chapter ^ 
ihe  speech  of  SdHJaya  iH  the  Sanjayayana 
^/  the  Udyoga  Parva, 


CHAPTER    XXVIl!. 
SAMJAYAYANA  9KKV\)''ContiHued. 

Yudhidthira 


I*  Undoubtedly,  Q  SanjayA)  it  is  as  you 
^y  namely  that  virtuous  acts  are  the  best 
among  deeds  ;  and  knowing,  O  Sanjaya, 
whether  it  is  virtue  or  vice  that  I  follow 
should  you  blame  me. 

2*  Where  vice  assumes  the  appearance 
of  virtue  and  virtue  appears  completely 
as  vice»  and  virtue  appears  in  its  own  form 
wise  men  should  distinguish  it  from  virtue) 
by  their  intelligence. 

3.  A  man  should  follow  the  profession 
of  the  order  among  which  he  is  born»  but 
similarly  in  times  of  distress  these  occu- 
pations which  are  fixed,  follow  ^e  rule 
of  virtue  and  vice.  Hear  now,  O  Sanjaya, 
what  constitutes  our  profession  in  times  of 
distress. 

4.  With  his  means  of  livelihood  gone,  ai 
destitute  man  ought  to  desire  for  such 
means  as  may  enable  him  to  perform  such 
duties  as  are  laid  down  for  him,  O  Sanja- 
ya ;  both  the  man  whose  means  of  livelihood 
IS  not  gone  and  the  one  who  is  in  distress, 
are  culpable  (if  they  act  as  if  they  are  not 
what  they  are)  O  Sanjaya,    . 

5.  Since  expiation  has  been  prescrit)ed 
by  the  creator,  for  those  Brahmanas  who 
without  wishing  for  ruin  to  themselves  (do 
actions  sinful  for  them  to  do).  With  due 
regard  to  this  fact,  O  Sanjaya,  should  you 
find  fault  with  those  whose  means  of  liveli- 
hood is  f^one  and  those  who  are  not  in 
that  position. 

6.  For  the  acquirement  of  the  knowledge 
of  our  inner  self  and  for  bringing  the  mind 
under  control  i's  always  prescribed  accepting 
alms  from  good  men.  For  those  that  are 
not  Brahmanas  and  do  not  want  to  know 
about  the  inner  self,  the  practices  prescribed 
for  their  respective  orders  are  considered  to 
be  the  best. 

7.  That  path  has  been  followed  by  our 
fathers  and  grandfathers  and  also  by  others 
andaU  those  whc^  are  wise  adopt  the  same 
path.  For  this  I  do  not  consider  that  they 
were  not  orthodox. 

8.  What  little  wealth  there  is  in  this 
world,  what  in  the  possessions  of  the  gods 
and  what  b  beyond  them,  or  the  region  of 
the  Prajapatis,  the  heaven,  or   the  region  of 


Brahma,   I    do    not    desire   even  unright- 
eously, O  Sanjaya. 

9.  Krishna,  is  the  lord  (as  It  were)  of 
virtue,  well  versed  in  every  science,  poli* 
tic,  wise  and  has  been  attended  by  Brahma* 
nas,  and  by  him  are  instructed  many  kines 
of  great  prowess. 

10.  If  I  am  to  blame  by  not  making 
peace  and  if  I  swerve  from  the  duties  of  my 
order,  let  Keshava,  the  son  of  Vasudeva,  of 
great  fame,  who  desires  the  welfare  of  both 
parties,  say. 

11.  This  Shini,  and  the  king  of  the  Chc- 
dw,  and  the  king  of  the  Andhakas  and  of 
the  Vrishnis,  of  the  Bhojas,  of  the  Kukuras 
and  of  the  Srinjayas,  alt  by  following  the 
counsels  of  the  son  of  Vasudeva  slay  their 
enemies  and  thus  please  their  friends. 

^?\  t  ^^^  ^*"^  ^^  Vrishni  artd  Andhaka, 
and  Ugrasena  and  others,  led  by  K^ishna, 
are  all  the  equals  of  Indra  and  are  spirited, 
attached  to  truth,  of  great  prowess  and 
happy. 

13.  The  king,  of  Kashl  having  obtained 
Krishna,  the  giver  of  boons,  as  his  brother, 
has  attained  to  great  prosperity ;  on  him  the 
son  of  Vasudeva,  showers  blessings  as  the 
cloud  on  earthly  beings  at  the  close  of  sum- 
mer. 

14.  Such  is  this  learned  Keshava. 
Know  him  to  be  aware  of  the  ethics  of  ac- 
tions. The  good  Krishna  is  moreover  our 
friend  and  I  shall  not  act  against  the  advice 
of  Keshava. 

Thus  ends  the  twenty  eighth  Chapter,  tht. 
speech  of  Yudhtsthira  in  the  Sanjayayana. 
of  the  Udyoga  Parva. 


CHAPTER    XXIX. 
(SANJAYAYANA   VARW\)'^ontd. 

Vasudeva  said  :— 

I  de^re,  O  Sanjaya,  the  continuance  of 
the  exist^'nce  of  the  sons  of  Pandu — their 
prosperity  and  their  good  and  in  the  same 
way,  O  Suta,  do  I  desire  the  prosperity  of 
king  Dhritarastra  who.  has  many  sons. 

3.  It  has  ever  been  my  desire,  O  Sanja- 
ya, to  say  to  them  "  Be  peaceful  "  nothing 
else.  I  hear  that  this  is  also  the  wish  of  the 
king  (Dhritarastra)  and  I  consider  this  to 
be  equally  to  the  good  of  the  sons  of  Pandu. 

3.  Peace,  of  a  rare  sort,  indeed,  has  beeti 
shown,  O  Sanjaya,  by  the  son  of  Pandu, 
when  Dhritarastra  with  his  sons  is  avarici- 
ous ;  why  should  the  quarrel  between  these 
two  parties  rise  to  good  proportions. 


H 


MAHABIIARATA. 


4 — 5.  Ye  do  know,  O  Sanjaya,  the 
hature  of  right  or  wrong  better  than  myself 
or  Yudhisthira  ,*  then  for  what  reason,  O 
Sanjaya,  do  yoa  find  fault  with  the  son  of 
Pandu,  who  is  ener|retic,  roindfirt  of  his  own 
duties,  whose  duties  towards  his  relations 
Yiave  been  sudi  as  have  been  laid  down 
from  the  days  of  yore.  Why  dq  you  say  that 
their  goodness  is  vani^ed?  With  regard 
10  the  matter  at  present  under  discussion  the 
opinions  of  the  Brahmanas  differ. 

6.  One  school  say  that  it  is  by  work 
that  we  obtain  salvation  and  again  another 
school  say  that  it  is  bv  putting  aside 
work,  and  through  knowledge,  that  we  at* 
tain  to  salvation.  It  has  been  so  laid  down 
by  the  superior  beings  that  a  man,  even 
knowing  all  the  properties  of  good,  will  not 
be  satisfied  without  eating. 

7.  That  knowledge  alone  bears  fruit, 
which  does  work,  not  others.  In  this  world 
(he  result  of  action  admits  of  occular  proof  j 
«ne  oppressed  by  thirst  is  satisfied  by  drin- 
King  water. 

8.  Therefore  it  has  been  ordained  by  the 
creator  {that  through  work  results,  O  Sanja* 
ya,  work.  Therefore  the  opinion  that  any- 
thing other  than  work  is  good,  is  nothing 
but  the  uttering  of  a  fool  and  of  a  weak 
man. 

9.  Elsewhere  (i^,  in  the  other  world)  the 
gods  are  resplendent  through  Work,  the 
wind  blows  through  work.  Causing  day 
and  night,  through  work,  the  sleepless  sun 
rises  every  day. 

io.  The  sleepless  moon,  too,  goes 
through  half  months  and  months  and  cer- 
tain peculiar  poshions  of  the  moon  (through 
work)  and  the  sleepless  fire  enkindled  (by 
work)  burns,  doing  good  to  the  creatures 
of  the  Earth. 

11.  The  goddess  Earth,  sleepless,  car- 
ries this  great  load  through  her  strength  and 
the  sleepless  rivers  carry  their  waters  with 
speed,  satisfying  the  desire  of  all  beings. 

12.  The  sleepless  one  of  mighty  strength 
(Indra)  showers  rain,  resounding  every  cor- 
ner «nd  the  cardinal.poinis ;  smd  desiring 
kingship  among  the  gods  he  practised  the 
austerities  of  a  Brahmacharyya .  life,  being 
sleepless. 

13.  Giving  up  pleasure  and  the  satisfac- 
tion of  his  desires,  the  position  of  a  chief  was 
obtained  by  Shakra  by  means  of  work.  •  He 
strictly  observed  truth,  virtue,  self-control, 
forbeai'ance,  impartiatily  and  amiability. 

14.  Devoting  himself  to  all  these,  Indra 
got  the  high  position  of  the  king  of  the 
gods*  Vrihaspati  too  practised  the  austeri- 
ties of  a  Ekahmacbaryya  life,  with  his  mind 
shut  up  from  everything  else,  and  control- 
ing  hU  sdd  as  usual. 


15.  Giving  up  pleasure,  and  controWmg 
his  senses  he  obtains  glory  from  the  god? 
and  similarlv  like  the  pUnels  and  Rudm  and 
Aditya  and  the  Vasus  in  the  heaven  shines 
resplendent  through  works. 

16.  King  Yama,  the  son  of  Visravana, 
Kama,  the  Gandharvas,  the  Yakshas  and 
the  celestial  nymphs,  O  Suta.  and  the 
Rishis  in  the  other  workl  shine  resplendent 
practising  the  austerities  of  a  Brahma* 
charyya  life  and  seeking  the  knowledge  of 
self. 

17.  Knowing  all  these  truths  r^ardtng 
this  world  and  Icnowing  the  duties  of  the 
best  among  Brahmanas,  and  the  Kshatri- 
yas  and  the  Yaisyas,  why  do  you,  who  are 
wise,  plead  on  behalf  of  the  sons  of 
Kurus* 

18.  Yudhisthira  is  ever  attached  to  the 
study  of  the  Vedas  and  know  him  also  to  be 
attached  to  Aswamedha  and  Rajsuya  sacri- 
ficial ceremonies  and  again  riding  ot\  cars 
and  on  horses  and  elephants  ;  he  also  acts 
with  the  bow  and  weapons  and  puts  on  ar-> 
mour« 

19.  If  the  sons  of  Pritha  can  see  some 
means,  not  involving  the  slaughter  of  the 
sons  of  Kuru,  their  virtue  would  be  saved, 
and  a  virtuous  deed  would  be  done  by  them 
by  forcing  Bhimasena  to  adopt  a  more  ho* 
nourable  course  of  life. 

20.  And  if  by  the  ordination  of  fate  they 
should  meet  with  death,  while  engaged  in 
the  work  which  tlieir  ancestors  did,  tbcn 
too  doing  all  that  lies  in  their  power  towards 
the  fulfilment  of  their  duty  their  death 
would  be  praiseworthy. 

21.  If  you  approve  of  peace,  I  want  to 
hear  your  answer  to  this  question  :  Does 
the  duty  .of  kin^s  lie  in  fighting  or  does  it 
tie  in  not  fighting. 

22.  Having  considered  the  principle  on 

which  the  four  divisions  were  originally 
based  and  the  ^duties  of  each,  O  Sanjaya, 
and  havina  fuUy  ascertained  the  proposed 
line  of  action  of  the  Pandavas,  praise  or 
blame  it,  as  you  may  think  fit. 

23.  A  Brahmana  should  be  steady,  per 
form  sacrificial  ceremonies,  give  aluis  and 
go  to  the  principal  places  of  pilgrima^ ;  he 
should  also  teach  and  officiate  as  pnest  in 
the  ceremonies  performed  by  others  who 
need  his  help  and  should  accept  donations 
from  well-known  persons. 

24.  In  the  same  way,  having  protected 
his  kingdom  and  his  subjects,  making  dona* 
tions  to  persons  leading  a  holy  lite,  and 
performing  sacrificial  ceremonies,  and  stu- 
died ail  the  Vedas,  and  taken  a  wife  (a 
Kshatriya)  should  become  a  house-Holder 
continuing  to  do  virtuous  deeds* 


UdVOGA  parva. 


35 


2$.  The  virtuous  soul,  doing  virtuous 
deeds,  roams  at  his  will  in  the  region  of 
Brahma.  A  Vaisya  should  study  and  ac- 
cumulate wealth  by  agriculture,  keeping 
cattle,  and  commerce.  He  should  observe 
these  duties  intently. 

36.  And  pleasing  the  Brahmanas  and 
Kshatriyas,  of  virtuous  habits,  he  should 
become  a  house-holder,  doing  virtuous 
deeds.  He  should  serve  the  Brahmanas 
and  worship  them  ;  he  should  not  study ; 
sacrifice  is  forbidden  to  him ;  he  should  ever 
be  wakeful  and  sleepless  iir  doing  good  to 
beings  ;  such  are  the  duties  ol  a  Shudra 
as  laid  down  in  the  ancient  religious  books. 

27.  The  king,  protecting  all  these  intent- 
ly and  employing  all  these  orders  in  their 
respective  spheres,  should  himself  be  with- 
out any  service,  impartial  to  all  his  subjects 
and  should  never  g^ve  himself  to  the  promp- 
tings of  his  unholy  desires. 

28.  If  there  is  any  body  superior  to  him 
(the  king)  and  known  to  be  endued  with  aU 
virtues,  he  should  instruct  his  subjects  to  see 
him.  A  bad  king  will  not  howevtr  observe 
all  this. 

29.  When  he  is  desirous  of  obtaining  the 
wealth  of  others,  growing  inhuman  and 
gifted  with  strength  and  through  the  wrath 
of  the  creator, 

30.  There  comes  into'  being  war,  for 
which  again  was  created  armour,  weapon 
and  bow.  For  the  purpose  of  slaying  rob- 
bm  were  created  armour,  .weapon  and 
bow  by  Indra. 

31.  In  such  cases  a  virtuous  deed  is 
done  by  slaying  such  a  robber  and  this 
weakness  appears  in  a  large  measure  in  the 
sons  of  Kuru.  They  have  been  overpower- 
ed by  a  too  slight  knowledge  of  virtue  and 
by  non-observance  of  law  and  religion  ;  O 
Sanjaya,  this  is  not  right. 

32.  The  king  Dhritarashtra  with  his  sons 
all  on  a  sudden  robbed  the  sons  of  Pandu  of 
their  just  inheritance  and  ^lus  has  set  at 
naught  the  duties  observed  by  kings  from 
times  immemorial.  And  all  the  Kurus  fol- 
low him. 

32.  A  thief,  when  he  steals  wealth  unseen 
and  when  he  steals  it  by  force,  in  both  these, 
O  Sanjaya,  he  is  to  blame  ;  what  difference 
(redeeming  feature)  has  the  son  of  Dhrita- 
rashtra? 

34.  What  he  is  desirous  of  following 
through  anger  is  considered  as  virtuous  by 
him  through  avarice.  Then  again  the  share 
of  the  sons  of  Pandu  is  fixed,  why  should 
that  which  is  ours  be  taken  away  by  others  ? 

35.  Under  these  circumstances,  to  be 
kiUed    white    fighting     would    be     praise- 


worthy for  us.  Ancestral  wealth  is  better 
than  the  kingdom  of  another.  Lay  these 
ancient  principles  before  the  sons  of  Kurus 
amidst  the  assembled  chiefs, 

36.  The  chiefs,  that  is  to  say,  the  fools 
that  have  been  brought  together  by  the  sons- 
of  Dhritarashtra  and  are  thus  very  near 
the  kingdom  of  Death.  Then  again  look  at 
this  sinful  act,  of  the  Kurus  in  the  council 
hall. 

37.  The  Kurus  with  Bhishma  at  their  head 
stood  by  without  interference  while  the  Dra- 
upadi,  the  dearly  beloved  wife  of  the  son  of 
Pandu — that  lady  of  fame  and  endued  with 
good  behaviour,  stood  weeping  in  the  clut- 
ches of  that  slave  of  lust. 

38.  If  at  that  time  the  sons  of  Kuru,  who 
were  assembled  there,  old  and  young,  had 
prevented  this,  Dhritarashtra  would  have 
done  what  would  have  pleased  me  andf 
such  behaviour  would  also  have  been  to  the 
benefit  of  his  sons. 

39.  Dushasana  brought  Krishna  by  force 
into  the  council  chamber  where  there  were 
her  fathers-in-law  at  the  time.  Brought  there 
she  expected  kind  treatment,  but  she  found 
there  no  protector  save  Vidura. 

40.  The  kings,  who  were  assembled  there, 
could  not  say  anything  against  such  treat- 
ment,  in  the  council  half,  through  idiocy  'r 
and  there  was  only  one  Kshatrya,  who 
from  a  sense  of  righteousness  spoke  words 
indicating  virtue  and  calculated  to  secure . 
the  Interest  of  Krishna,  to  the  one  of  little 
mtelfigencc.    (Duryodhana). 

41.  You  did  not,  then  in  the  council  hall, 
speak  one  word,  bi|t  now  you  want  to 
preach  sense  to  the  sons  of  Pandu.  Krishna 
nowever  accomplished  something,  in  that 
council,  whkh  was  right  and  hard  to  do. 

42.  By  this  {i.e.,  the  deed  of  Krishna) 
she  took  the  sons  of  Pandu  out  of  their 
difficulty  and  herself  out  of  hers,  as  ar 
sailor  takes  (a  ship)  out  of  the  sea  waves, 
There,  in  that  council  hall,  where  was  staind- 
ing  Krishna  in  the  presence  of  her  fathers 
in  taw,  the  son  of  Kama  thus  addressed 
her. 

43.  O  daughter  of  Yajnasena.  no  other 
course  is  left  open  to  you  ,*  be  a  slave  rn  the 
house  of  the  son  of  Dhristara^htra.  Your 
husbands  vanquished  (at  a  g^me  of  dice)  no 
longer  are  husbands  for  you,  and  O  you  of  a 
romantic  soul,  choose  some  other  husbands 
for  yourself.  , 

44.  The  (speech)  frightful  and  sharj^ 
as  it  was,  went  deep  into  the  heart 
cutting  the  very  bones.  This  arrow,  of 
words,  proceeding  from  Kama,  possessed  the 
power  of  fire  and  is  buried  in  the  heart  of 
the  son  of   Phulguna. 


36 


M4HABHARATA. 


45*  Dushasana  also  spoke  these  harsh 
words  when  they  were  about  to  put  on 
garments  made  of  the  skin  of  black  deer. 
''  All  these  eunuchs  vanquished  and  ruined 
are  going  to  hell  for  a  long  period." 

46.  The  king  of  Gandhara,  Shakuni, 
also  thus  spoke  b^  way  of  jest  to  the  son  of 
Pritha  (Yudhisthira)  at  the  time  of  playing 
at  dice  :  "  Your  voui?^er  brother  being  de- 
feated, what  else  have  you  but  Krishna,  the 
daughter  of  Yayniasena.  Stake  her." 

47.  You  know.  O  San  jay  a,  all  these 
objectionable  words,  that  were  said,  at  the 
p^ame  of  dice.  I  want  to  go  there  myself  to 
settle  this. 

48.  If  I  can  bring  about  peace  withou^ 
injury  to  the  interests  of  Uie  sons  of  Panduf 
ia  virtuous  act  shall  have  been  done  by  roe 
resulting  in  great  good  and  at  the  same  time 
I    shall    have    freed    the    Kurus    fron)  the 

dutches  of  death. 

49.  I  hope  that  the  sons  of  DhritarasKtra 
will  attend  to  me  when  I  speak  to  them 
words  of  wisdom,  based  on  tne  principles 
of  virtue  and  humanity  and  that  tne  Kurus 
will  treat  me  when  I  go  there,  with  respect. 

50.  If  it  ii^  otherwise,  you  may  be  surei 
that  the  sons  of  Dhritarastra  who  are  being 
consumed  by  their  own  vicious  deeds,  will  be 
rendered  devoid  of  all  prosperity  by  Arjuna 
in  his  car  and  Bhima  equipped  for  fightf 

51.  The  SOD  of  Dhris^rashtra  spoke 
harsh  and  rude  words  to  the  sons  of  Pandu 
when  they  were  defeated  (at  the  game  of 
dice).  At  the  proper  time  &hima,  with  the 
mace  in  his  hand,  will  remind  Duryodhana 
(of  his  languagne). 

5a.  Suyodhana  is  a  big  tree,  full  of  malicie 
Kama  the  trunk,  and  Shakuni  the  branch. 
Dushasana  presents  its  numerous  fruits  anc^ 
powers  while  the  wise  king  Dhritarastra  is 
the  root. 

53.  Yu<^histhira  b  a  big  tree  full  of  virtue, 
Arjuna  the  trunk  and  Bhima^ena  its  branch. 
The  two  sons  of  Madri  represent  the 
numerous  fruits  and  flowers  while  myself 
and  the  Supreme  Being  and  the  Brahmanas 
are  the  roots. 

54.  The  king  Dhritarastra  with  his  sons 
is  the  fores^,  an4  the  sons  of  Pandu,  Q 
Sanjaya,  the  tigers.  The  forest  with  the 
tigers  cannot  be  cut  down  nor  Uie  tigers  in 
the  forest  destroyed. 

55.  The  tiger  without  the  forest  (to  pro- 
tect it)  is  easily  killed  and  so  Ts  the  forest 
without  tigers  in  it  (to  overawe  people)  easily 
cut  down.  The  tiger  therefore  protecU  the 
forest  and  the  forest  the  tiger. 

56.  The  sons  of  Dhritarastra  are  the 
creepers  of  virtue,  while,  O  Sanjaya,  the  sons 


of  Pandu  are  like  Sala  trees.    The 
cannot  gro\y  without  the  support  of   a  big 
tree. 

57.  The  sons  of  Pritha  are  ready  to 
attend  on  Dhritarashtra ;  the  subduers  of 
foes  are  ready  for  fight.  Let  the  kii^ 
(Yudhisthira)  do  what  Dhritarashtra  is 
going  to  do. 

58.  The  noble-minded  and  virtuom  sons 
of  Pandu,  though  ready  and  in  a  position  to 
fight,  are  yet  in  peace.  Tell  them,  O  wise 
one  all  these  things  as  they  are. 

The  ends  the  twenty ^nintht  chapter, 
Krishna's  words  in  Sanjayayana  of  UJjyogo 
Parva. 


CHAPTER   XXX. 
(SNJAYAYANA  9KKW\-^ConHnuHL 

Sai^aya  Mid  :— 

1.  After  bidding  you  adieu,  O  god 
among  men,  shall  I  go  away  O  lord,  O  son 
of  Pandu,  may  it  be  well  with  you.  Has 
any  objectionable  language  been  l^lered  by 
me,  in  the  heat  of  the  moment. 

2.  After  bidding  adieu  also  to  Janardana, 
Bhimasena,  Arjuna,  the  two  sons  of  Madri, 
Satyaki  and  Gh^kUana,  shall  I  go  away. 
May'  happiness  and  prosperity  t>e  yours# 
May  the  king  look  upon  us  with  an  eye  of 
good  will* 

Yudhjbrthira  said  :— 

3.  Permitted  by  ourselves,  go  away  O 
Sanjaya,  May  you  fare  well.  Do  not,  O 
learned  man,  think  ill  of  us.  They  and 
ourselves  all  know  you  to  be  a  pure-souled 
man,  in  the  midst  of  (their)  court. 

4.  As  an  envoy  spot  (by  them)  Q 
Sanjaya  you  hav^  made  yourself  dear  to  us 
and  you  are  of  peaceful  speech,  ii^X  be- 
haved, and  satisfy  every  body.  You  arc 
not  ill  disposed  towards  us  and  though 
spoken  to  harshly  you  are  never  angry. 

5.  You  are  not  a  speaker  of  cutting  aiu) 
rude  words,  nor  of  harsh  or  false  words.  We 
are  aware  that  your  words  are  based  on  the 
principles  of  Virtue,  pregnant  with  meaning 
and  humane,  O  Suta. 

6.  You  are  our  favourite ;  Vidura  i^  th^ 
only  other  envoy  that  can  come  here.  In 
former  days  you  were  often  s^ea  by'  us  and 
you  are  our  friend  like  Dhananjaya. 

7.  Departing  from  here,  O  San]a>'a,  you 
should  speedily  wait  on  these  Brahmanas, 
who  are  endued  with  the  practice  of  pure 
eiicrgy.  born  in  high  family,  and  endued 
with  all  the  virtues, 


UDYOGA  PARVA. 


37 


8.  And  ihose  Brahmanas  who  are  de- 
voted to  study,  and  devotees  living  on  alms 
and  those  who  always  dwell  in  the  forests. 
Greeting  all  these  on  my  behalf,  you  should 
enquire  the  health  of  ihese  old  people  and 
of  others  as  well. 

9.  You  should  also  meet  the  priest  of 
Dbritarastra  and  all  his  preceptors,  and 
RHwikas  and  ask  them  about  their  health, 
OSuU» 

fo.  And  those,  who  though  not  of  good 
blood,  are  aged,  spirited,  endued  with  be- 
haviour and  strength,  who  remember  and 
expect  us  and  practise  the  slightest  virtue^ 
according  to  their  means. 

11.  Inform  them  of  my  good  health 
and  enquire  of  them  about  theirs,  as  also 
those  who  live  in  the  kingdom  carrying  on 
the  trades,  and  those  vmo  live  in  the  king- 
dom maintaining  it  (by  filling  offices  of  the 
state). 

12.  Our  preceptor  Drona,  who  is  well 
versed  in  the  code  of  morality  and  who 
practised  the  Brahmacharya  Kfe  wishing  for 
a  knowledge  of  the  Vedas  and  who  made 
the  four  padas  (wvz.  mantra^  upacharat 
prmyoga  and  Sanhara)  his  weapoili«  should 
be  pleased  by  you  after  being  duly  greeted. 

13.  You  should  also  enquire  about  the 
health  of  Aswathama  who  is  endued  with 
the  practice  of  studying  and  who  has  read 
the  Vedas  and  also  again  has  made  the 
four  Padas  his  weapon,  and  who  is  strong 
as  the  son  of  a  Gandnarva* 

14.  Going  too  to  the  residence  of  the  son 
of  Saradwata,  of  mightv  prowess  and  the 
ehief  among  those  wIk»  have  a  knowledge 
of  self,  you  should  again  and  again  greet 
him  on  my  behalf  and  touch  the  feet  of 
of  Kripa,  O  Sanjaya,  with  your  hands* 

15.  You  should  also,  touching  the  feet  of 
that  chief  among  the  Kurus,  Bhishma  in 
whom  are  centered  heroism,  humility,  devo- 
tion, wisdom,  good  behaviour,  great  learn - 
ingt  goodness  and  proweess,  submit  my 
proposals  to  him. 

16.  Saluting  the  aged  king  too,  who  sees 
by  the  eyes  of  wisdom,  is  the  leader  of  the 
Kurus,  of  great  learning,  who  waits  upon 
the  old  and  wise,  you  should  tell  him  that 
I  am  without  any  disease. 

17.  You  should  also  enquire,  about 
the  health  of  Suyodhana,  the  eldest  son  of 
Dbritarastra,  who  is  dull-headed,  ignorant 
wicked  and  addicted  to  vice,  and,  by  whom. 
O  Sanjaya,  alf  this  world  is  being  ruled 
over. 

18.  You  should  also  enquire,  about  the 
heahh  of  his  younger  brother  Dushasana, 
who  is  dull -headed,  and  of  the  same  be- 
haviour (as  hlb  eldep -brother)  and  who  is  a 


great  bow  man,  and  one  of  the  best  heroes 
among  the  Kurus. 

19.  The  one  who  has  no  other  wish  ex- 
cept that  there  should  be  peace  among  the 
Bharata  race, — the  best  among  theValhikas, 
a  wise  and  honest  man,  should  also  be 
fluted  by  you* 

20.  In  my  opinion  Somadatta  too  should 
be  saluted  by  you  who  is  endued  with  many 
good  qualities,  wise  and  merciful  and  whg 
always  subdues  his  anger  towards  the 
Kurus  out  of  affection  for  them. 

21.  The  most  venerable  among  the 
Kurus  is  the  son  of  Samadatta  ;  he  is  our 
brother,  O  Sanjaya,  and  my  friend  as  well. 
He  is  a  good  bowman  and  a  car- warrior  as 
well  and  with  his  councillors,  worthy  of  the 
highest  respect.  You  should  enquire  aboul 
his  health. 

23.  Those  others,  who  are  high  among 
the  Kurus  and  young,  and  those  who  are 
as  sons,  grand-sons  and  brothers  to  us, 
should  also  be  asked,  0  Suta,  i^egarding 
their  health,  in  t^rms  which  you  consider 
suitable  for  each. 

23.  Those  kings  who  have  decn  brought 
together  by  the  son  of  Dhritarashtra  for 
6ghting  with  the  Pandavas,  tjie  Vasatis,  the 
Salwakas,  the  Kekayas,  the  Ambarthan, 
and  the  chief  among  the  Trigartas, 

24.  Those  that  have  come  from  the  East 
fnd  the  North,  ^m  the  South  and  the 
west  and  all  those  heroes  that  have  cpmo 
from  the  hilly  districts,  you  should  ask 
Q  Suta^  regarding  their  welfare  ;  (and 
specially)  those  among  them  that  are  humaa 
and  endued  with  go<^  behavk>ur« 

25.  Of  those  who  ride  on  dephants  "and 
chariots,  and  horses,  and  those  who  fight 
on  foot,  of  that  assemblage  of  great  and 
honourable  men  after  informing  my  welfare, 
you  should  ask  regarding  their litakb  coHec^^ 
tively. 

26.  In  the  same  way  you  should  enquire 
about  them  that  are  the  financial  ministers^ 
of  the  king,  and  the  door-keepers,  and 
those  that  lead  the  army,  and  those  that 
cakrulate  the  revenue  and  expenditure  and: 
the  great  men  who  ever  think  about 
the  welfare  of  the  kingdom. 

27.  You  should  also  enquire  about  the 
health  of  the  son  of  Dbritarastra  by  his 
Vaisya  wife,  who  b  the  best  amone^  the 
Kurus,  and  one  among  them,  not  a  fool,  of 
great  wisdom  and  endued  with  all  virtues. 
By  no  means  is  he  inclined  i»  fight. 

28.  The  one  who  has  no  rival  in  the 
tricks  of  dice,  whose  tricks  cannot  be  detect- 
ed, who  plays  dice,  and  wlio  can  handle  the 
dice  cleverly,  who  is  hard  to  defeat   in  the 


38 


MMlABHAKAtA 


game,  viz.  Chitrasena,  should  also  be  asked 
concerning  his  health. 

29.  The  King  of  Gandhara,  Shakuni, 
who  comes  from  the  hills,  and  who  too  is 
unrivalled  in  the  tricks  of  the  dice,  and  who 
contributes  to  the  honour  of  the  son  Dhrita- 
rastra,  of  false  intelligence,  should,  O 
Sula,  be  asked  concerning  his  health. 

30.  The  heroe,  who  above  from  his  car, 
expects  to  defeat  the  sons  of  Pandu  who 
are  hard  to  vanquish,  the  one  who  is  with* 
out  a  rival  in  befooling  the  fools  (sons  of 
Dhritarastfa)  viz.  (Kama)  the  son  of  Vika- 
rtana  should  also  be  asked  concerning  hb 
health. 

31.  He  who  is  devoted  to  our  tntersests, 
who  is  our  preceptor  and  lord,  who  is  our 
father,  mother  and  friend — Vidura  of  im- 
measurable wisdom  and  of  good  foresight — 
he  who  is  otir  adviser,  should  also  be  asked 
conc6rftif  ig  hig^health. 

32.  The  aged  laciies,  and  those  among 
them  who  being  endued  with  good  qualities 
are  regarded  by  us,  O  Sanjaya,  as  our 
«— mothers,  should  be  greeted  when  they  are 
afl  together 

33.  **0  you  with  living  sons,  do  your 
sons  treat  you  properly"  saying  this,  O 
Sanjaya,  afterwards  tell  t^  em  that  he  who 
has  created  no  enemies  is  doing  well  with 
his  sons. 

34.  Those  who  are  like  our  wives,  O 
Sanjaya,  should  all  be  asked  regarding 
their  health  and  address  them  thus  : 
"Are  your  leading  careful  fives  in  your 
houses,  well  protected  and  with  fragrant 
fame  and  onblameable  conduct  ? 

35.  O  gentle  ladies,  is  your  treatment 
towards  your  fathers-in*law  gentle  and  con- 
siderate T  You  should  secure  for  yourself 
such  behaviour  as  will  make  your  husbands 
kind  towards  you." 

36.  Going  to  those  who  are  like  our 
daughters-fn*law,  endued  with  eood  qualities 
who  have  been  brought  there  from  good  fa«> 
milies,  and  with  issues,  tell  them  that  Yu- 
dhisthira  who  is  well  disposed  towards  them 
sends  his  greetings. 

^7.  The  daughters  of  your  house,  O  San- 
jaya, should  be  embraced  by  you,  and  after 
askjng  them  about  their  health  on  my  behalf 
you  should  thus  address  them  :  O  blessed 
ones,  may  your  husbands  be  favourably 
di^ppsed  towards  vou,  and  may  you  be 
favourably  disposed  towards  your  husband. 

38.  You  should  also,  enquire .  about 
the  health  of  these  ladies  who  wear  oma- 
thents  and  good  cloths  on  their  person,  use 
iSerfumary,  live  without  any  fear,  are  made 
nkppy  and  in  the  enjoyment  of  comforts  and 
whose  looks  are  mila  and  speech  b  Iow« 


39.  The  maid-servants  and  the  male  scr- 
vants^and  the  many  hunch-backed  and  lame 
men  who  have  been  sheltered  by  them  too 
should  after  being  informed  of  my  welfare 
be  asked  regarding  their  health  and  sp6ken 
to  in  these  terms : 

40 — ^41.  Does  the  son  of  Dhritarashtra 
continue  the  stipend  granted  you  in  old,  and 
does  he  allow  you  comforts.  Those  persons 
of  defective  limbs,  idiots  and  dwarfs  wbooa 
the  humane  Dhritarashtra  supports  and 
the  many  blind  persons,  and  decrepit  ones, 
and  those  who  live  by  their  hands  (having 
no  legs)  that  are  there  should  be  first 
told  of  my  welfare  and  then  asked  about 
theirs. 

42.  Do  not  be  sorry  for  this  uncomfort- 
able life  ;  sins  must  surely  have  been  com- 
mitted by  you  in  the  life  before  ;  after 
destroying  my  enemies  I  shall  support  them 
with  food  and  clothes  and  favour  iny 
friends. 

43.  Ask  the  king  (Duryodhana)  if  the 
stipends  made  by  me  to  Brahmanas  are  the 
same  (as  before) ;  I  shall  see  them  properly 
rewarded  and  attain  to  their  objects. 

44.  And  those  weak  persons  who  have 
no  body  to  protect  them  and  those  that  are 
vainly  striving  to  earn  bread  for  themsel- 
ves and  also  those  that  are  ignorent  and 
imbecile  should  also  be  asked*  r^^ding 
their  health  on  my  behalf. 

45.  Those  also,  that  have  taken  refuge 
with  the  sons  of  Dhritarashtra,  coming  frona 
different  directions,  sliould  be  askea  con- 
cerning their  health. 

46.  In  the  same  way  all  the  ambassa* 
dorSi  of  the  king  (Dhritarashtra)  who  have 
come  there  from  all  directions,  should  first 
be  asked  about  their  health  and  afterwards 
they  should  be  told  that  I  am  doin^ 
well. 

47.  There  is  not  in  the  world  anytlting 
equal  to  the  warriors  that  have  been  gained 
by  the  son  of  Dhritarashtra  on  his  side. 
Virtue  is  even  on  my  side  and  virtue  is  my 
great  strength  for  the  destruction  of  my  ene- 
mies* 

48 — 49.  You  should,  O  Sanjaya,  make 
Suyodhana,  the  son  of  Dhritarashtra  hear 
these  words  :  The  desire  which  is  tormen- 
ting your  heart,  to  rule  the  Kunis  without 
any  rivaf,  has  no  justification  for  it.  We 
shall  do  nothing  that  will  not  be  agreeable 
to.  you*  Either  give  nu;  back  the  city  of  In- 
dra»  pr  fight,  O  you  chief  hero  among  the 
race  of  Bhatata. 

Thus  ends  the  thirtUth  chapttr,  iht 
words  of  Yudhisthira  in  the  Sanjyayana 
cf  the  UdyQga  Parva, 


UDYOGA    PARVA. 


39 


CHAPTER    XXXI. 

(SANJAYaYANA    PARVA)- 
Continued^ 


Todhisthira  said  :— 

1.  The  creator  has,  under  his  control, 
the  good  and  the  bad,  the  young  and  the  old 
the  weak  and  the  strong. 

2.  The  supreme  lord  gives  wisdom  to  the 
child  and  childishness  to  the  wise,  develop- 
ing 4he  seed  in  a  being. 

3.  To  him  (Dhriurashtra)  desirous  of 
knowing  our  strength  should  you  say  how 
matters  really  stand,  having  cheerfully  held 
a  consultation  with  a  view  to  knowing  the 
true  information. 

4.  O  son  of  Gavalgani,  going  to  the 
Kauravas,  you  should  gpreet  king  Dhritaras- 
tra  of  great  strength  and  touching  his  feet 
ask  him  regarding  his  health. 

5.  And  you  shall  sav  to  him,  who  will  be 
seated  surrounded  by  the  Kurus  :  The  sons 
of  Pandu  are  living  happily  solely  through 
your  prowess. 

6.  It  was  through  your  grace,  O  sub- 
duer  of  enemies,  that  they  though  mere 
boys  obtained  a  kingdom.  First  establish- 
ing them  in  the  kingdom,  do  not  treat 
them  with  carelessnes  or  they  would  be 
ruined. 

7.  All    this    kingdom    is    too  much,  O 

Sanjaya,      for     any    body.     You     should 

say  this    speaking-  on    our    behalf:     Sire, 

we  shall    live    united  ;  do  not    go   into  the 

clutches  of  despisers. 

8.  In  the  same  way  should  you  bow 
down  your  head,  on  my  behalf.to  the  grand- 
sire  of  the  race  of  Bharata,  Bhishma,  the  son 
of  Shantanu. 

8.  After  being  greeted,  our  grandsirc 
should  thus  be,  addressed  :  By  you  was  the 
race,  of  Shantanu  when  about  to  be  involved 
in  ruin,  was  extricated. 

to.  You,  who  have  done  this,  now  do 
what  according  to  your  own  opinion,  O 
Grandsire,  will  enable  ^rour  grandsons  to 
live  in  peace  and  amity  with  each. other. 

11.  In  the  same  way  should  you 
thus  speak  to  Vidura,  the  adviser  of  the 
Kurus  "O  you  peaceful  one,  advise  peace, 
O  you  well  wisher  of  Yudhisthira.** 

12.  And  then  speak  to  the  wrathful 
prince  Duryodhana  seated  in  the  midst 
of  the  Rurus  entreating  him  again  and 
again. 

13.  "  The  insults  you  have  offered  to  the 
bLmeless  Krishna  who  had  been  brought  to 


this  council  hall,  we   will    quietly  endure  so 
that  the  Kurus  may  not  be  slaughtered. 

13.  The  Pandavay  will  quietly  bear  si- 
milar insults  offered  before  and  after  that 
though  they  are  strong  enough.  All  this  the 
Kauravas  know. 

15.  O  amiable  one,  you  sent  us  into 
exile  with  raiments  made  of  deer  skin  on. 
This  hardship  shall  we  quietly  bear  so  that 
the  Kurus  may  not  be  slaughtered. 

16.  p  Dushasana,  it  was  at  your  bidding 
that  Krishna  \y^s  dragged  here  by  the  hair 
setting  at  naught  the  protest  of  Kunti.  That 
too  is  forgiven  by  us. 

17.  But  O  represser  of  enemies^  we  want 
our  due  share  ;  O  best  among  men,  turn 
away  your  avaricious  inclination  from  what 
belongs  to  others. 

t8.  hy  this  means,  O  king,  there  shall  be 
peace  and  good  will  among  each  other  ;  give 
back  to  us,  who  are  desirous  of  peace,  even 
one  province  out  of  the  kingdom. 

19.  Give  us  Krisasthala,  Brikasthala, 
Maicandi  and  Varunavata,  with  any  other 
village  for  a  fifth  and  let  there  be  an  end  of 
our  quarrel  over  this  matter. 

26,  O  Suyodhana,  give  but  five  villages 
to  your  five  cousins  and  let  there  be  peace 
among  ourselves  and  our  cousins,  O  San* 
jaya  of  great  wisdom. 

21.  Let  brother  follow  brother  and  let 
father  unite  with  son.  Let  the  Panchals 
join  the  Kuras  w  th  a  smiling  face. 

22.  I  desire  that  I  shall  see  the  Kauravas 
and  the  Panchalas,  without  any  wounds 
and  we  shall  all  establbh  peace  with  cheer- 
ful hearts,  O  you  best  among  the  race  of 
Bharata. 

23.  I  am  surely  ready  for  peace  and  fo 
war  as  well,  O  Sanjaya.  For  the  acquire 
ment  of  wealth,  am  I  surely  prepared  fo 
mild  measures  and  harsh  ones. 

Thus  ends  the  thirty  first  chaf>ter,  th 
words  of  Yudhisthtra  in  the  Sanjayayan 
of  the  udyoga  Parva, 


CHAPTER  XXXIL 
(SANJAYAYANA    PARV A)^contd. 

Vaiflhampayaiia  said  •— 

1.  Then  did  Sanjaya,  permitted  by  the 
son  of  P.mdu,  depart,  doing  all  the  behests 
of  the  great-souled  Dhritarastra. 

2.  Having  reached  Hastinapura,  he  en- 
tered it  quickly  and  standing  at  the  gate 
(entrance  of  the)  inner  apartments  of  the 
palace  said  these  words  to  the  g^te*  keeper. 


40 


MAftABHARATA. 


3.  Tell  Dhritarastra,  O  gate-keeper, 
that,  I,  Sanjaya,  have  returned  from  the 
presence  of  the  sons  of  Pandu,  delay  noU 

4.  If  he  b  awake,  tell  hnn  this,  O  gate* 
keeper  and  make  the  ruler  of  the  earth 
acquainted  with  (the  news  of)  my  entrance 
(into  the  dty) ;  1  have  business  to  submit 
to  him.  Hearing  this,  the  gate-keeper 
went  to  the  king. 

The  gate-keeper  said  :— 

5.  O  you  lord  of  the  earth,  I  bow  down 
to  you.  Sanjaya  is  come  to  your  door, 
desirous  of  an  audience.  He  is  arrived 
here  as  an  envoy  from  the  presence  of  the 
sons  of  Panda.  Command,  O  king,  as  to 
what  he  should  do. 

Dhritarastra  said  :— 

6i  Inform  him  oC  my  well-being.  Let 
him  enter.  Welcome  to  Sanjaya.  I  am 
never  unwilling  to  receive  him,  why  does 
he,  who  can  enter  at  any  moment,  stand  at 
my  door. 

Vauhampayana  said  :— 

7.  Then  with  the  king's  permission,  the 
son  of  Suta  having  entered  that  large  hall 
with  clasped  hands,  approached  the  royal 
son  Vichttraviryya,  seated  on  the  throne 
and  protected  by  wise  men,  heroes  and 
honourable  men. 

Saiiji^  laid  :— 

8.  1  am  Sanjaya,  1  bow  down  to  the 
lord  of  the  earth.  Setting  out  from  here,  I 
reached  the  sons  of  Pandu,  O  god  among 
men.  The  spirited  Yudhisthira  having  sent 
bis  greetings  to  you,  afterwards  asked  me 
about  your  health. 

9.  And  he  gladly  enquired  about  the 
health  of  your  sons  and  asks  you  if  you  are 
pleased  wUb  your  sons  and  son's  sons,  and 
friends  and  ministers  and  all  thc^e  who 
live  dependent  on  you. 

Dhritarastra  said  :— 

10.  Blessing  you,  I  say,  O  Sanjaya,  is 
the  son  Pritha,  he  who  creates  no  enemies, 
in  happiness  7  Is  that  king  of  the  Kauravas 
well  with  his  sons,  ministers  and  younger 
brothers. 

Saigaya  said  :— 

11.  With  his  ministers,  the  son  of 
Pandu  is  in  health  ;  he  desires  that  which 
was  formerly  his  own,-^e  who  acquires 
virtue  and  wealth,  and  commits  no  wrong 
deed,  who  is  spirited^  of  great  learning,  of 
great  fore-sig^t  and  of  good  behaviour. 

12.  With  the  sons  of  Pandu  humanity 
is  superior    to  virtue  and    in   his  opinion 


virtue  is  superior  to  the  accamulatMMi  of 
wealth.  He  is  inclined  to  the  thought*  O 
son  of  Bharata,  that  happiness  and  joy  are 
essential  to  virtue* 

13.  Led  by  the  will  of  God,  a  man  act3 
like  a  wooden  doll  moved  about  by  a  tfireacL 
Seeii^  the  sufferings  of  the  son  of  Pandd 
I  think  that  the  ordinations  of  the  ^ods 
have  greater  force  than  the  exertions  of 
man. 

I4«  ^  Seeing  again  your  sinful  deeds  which 
will  give  rise  to  misery  and  which  are  .emi- 
nently indescribable,  (I  am  of  opinion)  thai 
So  tokig  as  a  mighty  foe  waits  for  an  oppor* 
tunity,  the  other  obtains  praise. 

15.  llie  hero  Yudhisthira,  who  has 
created  no  enemies,  casting  away  all  siny 
as  a  snake  does  its  worn  out  slough,  which 
cannot  remain  on  h,  shines  resplendent 
having  transferred  (the  effects  oQ  his  skis 
to  yon. 

16.  Reflect,  O  king,  the  suicidal  (effects 
of  your)  acts  which  are  the  reverse 
of  the  acts  of  honourable  men,  and  on* 
productive  either  of  virtue  or  of  weahh  ; 
you  have  obtained  blame,  O  king,  in  this 
world  and  again  will  you  get  misery  in 
another. 

17.  Now  following  the  whims  of  your 
son,  you  expect  to  obuin  the  wealth  whkih 
it  is  hard  to  gain ;  you  want  to  enjoy 
without  them  to  share  it.  This  act  has  l>een 
khidly  proclaimed  to  be  vicious  in  this 
World,  and  this  act  is  not  worthy  of  yoa, 
O  you  foremost  of  the  race  of  Bharata. 

18.  Those  who  are  devoid  of  wisdonn, 
who  are  born  in  low  families,  who  are  crud, 
who  cherish  feelings  of  enmity  for  a  long  time 
and  who  are  not  steady  in  the  acquisitions 
of  a  Kshatrya,  who  are  devoid  of  tieroism, 
and  who  are  vicious — those  who  answer 
this  description  are  overtaken  by  ruin« 

19.  It  is  throu^rh  luck  that  one  is  bom 
in  a  high  family,  is  mighty,  is  renowned,  is 
vastly  Teamed,  is  happy  in  this  life,  tries  to 
subdue  his  soul  or  supports  virtue  and  vice 
which  have  a  close  connection  betwectt 
them. 

23.  The  Kurus  will  prematurely  cease 
to  exist,  if  throu|^h  your  sins,  he  who  has 
created  no  enemies  wishes  you  misery.  He 
will  transfer  (effect  of)  his  sins  to  you  and 
you  will  be  blamed  in  the  world. 

30.  Why  should  a  man  who  is  advised 
by  the  best  of  ministers,  who  is  wise  and 
who  is  master  of  actions  producing  virtue 
and  interest  in  times  of  distress  and  whq 
has  not  lost  his  senses — why  should  sucb  a^ 
man  do  a  cruel  deed  like  a  man  who  it 
devoid  of  all  advice* 


UbYOCA   PARVA. 


4« 


21.  All  tliese  ministers  of  your«,  ever 
dcvfHed  to  w.>rk,  Wiit  together.  It  is  through 
iheir  firm  determination  (that  they  will  not 
give  back  to  the  Pandavas  their  share  of 
the  kingdom)  that  the  destruction  of  the 
Kurus  will  be  accomplished* 

23.  What  else  is  it  but  divine  that  the 
son  of  Pritha  left  this  world  to  behold  the 
other  and  was  there  honoured  like  one 
having  the  privilege  of  roaming  about  both 
the  worlds.  This  is  not  the  doing  of  a  man. 
Tnere  is  no  doubt  about  it. 

24.  Seeing  that  the  growth  of  these 
attributes  {.viz.t  heroisin  &c.)  depended  on 
action  and  that  wealth  and  poverty  were 
transient,  kin^  Vali,  in  his  search  about  the 
cause  of  this,  came  to  the  conclusion  that 
goii  and  nothing  else  was  the  cause  thereof. 

25.  The  eye,  the  ear,  the  nose,  the 
touch  and  the  tongue,  these  are  the  sources 
of  the  knowledge  of  animals.  These  are 
l^ratified  if  thirst  is  destroyed ;  tlierefore 
should  a  man  cheerfully  bring  these  under 
control. 

26.  Others  put  it  in  a  different  way 
(They  say)  that  the  desired  effect  must 
come  out  of  one's  acts  when  done  properly. 
(  Thus)  the  child  is  the  outcome  of  the  act 
of  its  father  and  mother  and  it  grows  by 
proper  diet. 

27.  O  king,  man  is  subject  to  good  and 
bad,  happiness  and  misery,  praise  and 
censure.  He  wins  praise  when  he  does  any 
l^bod  act  and  blame  when  he  commits  any 
wrong. 

28.  I  blame  you ;  for,  the  result  of  this 
struggle  between  the  sons  of  Bharata  will 
surely  be  the  destruction  of  innumerable 
human  lives  and  if  peace  be  not  concluded 
the  Kurus  will  be  consumed  by  Arjuna  like 
a  heap  of  dried  grass  by  a  bla^ring  fire 
through  3'our  fault. 

29.  O  l^ord  of  men,  you,  alone  of  all  the 
world  having  come  under  the  influence  of 
your  head -strong  son,  regarded  success  as 
sure  and  did  not  prevent  the  dispute  at  the 
time  of  the  game ;  now,  see  the  result  of 
this. 

30.  O  king,  O  lord  of  men,  you  will  not 
be  able  to  retam  this  broad  domain  on 
account  of  your  weakness,  in  listening  to 
the  counsels  of  false  ministers  and  reject- 
ing tliat  of  faithful  advisers,  O  son  of  Kuru. 

31.  O  best  of  men,  being  very  much 
fatigued  by  tlie  speedy  motion  of  the  car 
I  solicit  your  permission  to  retire  to  rest ; 
lor  in  the  morning  the  sons  of  Kuru  assem- 
bled in  the  council  chamber  will  listen  <o  the 
message  of  him  who  lias  created  no 
enemies. 


Dhritarastra  >aid  ^*— 

32.  O  son  of  Suta,  being  permitted  by 
me  go  you  to  yoiir  house  and  retire  to  rest* 
In  the  morning  will  the  sons  of  Kuru  in  the 
council  chamber  be  hearers  of  the  message 
of  him  who  has  created  no  enemies,  alluded 
to  by  you* 

Thus  ends  the  thirty 'sseond  chapter ^  the 
words  of  Sanjaya  to  Dhritarastra^  in  tfi4 
Sanjayayana  of  the  Vdyoga  Parva* 


CHAPTER    XXXIIt. 
PRAJAGARA  PARVA. 

Vaisliainpayana  said  :-* 

1.  The  I^rd  of  the  Earth  Dhritarastra^ 
of  ^eat  wisdom,  said  to  his  attendant : — f 
desire  to  see  Vidura*  Bring  him  here  with« 
ORt  delay. 

2.  Being  sent  by  Dhritarastra  the  mes« 
senger  said  to  the  Ksliatriya  :  O  you  of  great 
wisdom,  my  lord,  the  kmg,  wants  to  see 
you. 

3.  Being  thus  addressed,  Vidura,  having 
come  to  the  royal  palace,  said  to  the  ^te 
keeper  :  Announce  me  to  Dhritarastra. 

The  gate  keeper  said  :-- 

4.  O  chief  among  kings,  Vidura,  having 
come  here  at  your  command,  desires  to 
behold  your  feet.  Command  me  what  he  is 
to  do. 

Dhritarastra  said  :— 

5.  Let  the  very  wise  Vidura  endued 
with  great  foresight  enter.  I  am  always 
wilUng  and  prepaid  Co  Me  Vidura. 

The  gate  keeper  said  :— 

6.  O  Kshattri,  enter  the  inner  apartments 
of  the  wise  king ;  the  king  told  me  that  hci 
was  never  unwUting  to  see  you. 

Vaishampayana  said  x-^ 

7.  Then  Vidura  having  entered  the 
palace  of  Dhritarastra  said  with  clasped 
hands  to  the  lord  of  men  wlio  was  absorbed 
in  thought. 

8.  O  you  of  gTtni  wisdom,  I  am  Vidura^ 
come  here  by  your  command,  if  there  is 
anything  to  be  done«  here  1  am ;  commandf 
me. 

Dhritarastra  said  :— 

9.  O  Vidura «  Sanjaya  has  arrived  here 
and  having  found  fault  with  vn€  |r^nc  away  ^ 
the  message  of  Vudhisthira  he  wUl  deliver  pi 
the  councu« 


42 


MAIIABRARAT/I 


10.  This  day  was  T  drtaWtf  to  know  (the 
nature  of)  the  message  of  the  hero  among 
ihc  Kurus  ;  therefore  is  my  body  bunring, 
which  has  caused  sleeplessness. 

11.  What  you  consider  good  for  a  man 
who  gets  no  sleep  and  whose  body  is  bur- 
ning, tell  (me>  you  are  versed  in  what  is 
f ehgious  and  what  leads  to  profit. 

12.  Since  Sanjaya  has  come  back  from 
the  Pandavas^i  have  not  my  usual  calmness 
©f  mind ;  all  my  sense*  are  in  disorder  ; 
I  am  thinking  what  he  will  say. 

Vidura  said^- 

13.  Sleeplessness  overpowers  one  at- 
tacked by  a  stronger  man,  the  weak,  those 
who  have  failed  to  altairr  an  end,  those 
whose  wealth"  ha»  been^  stolenr  those  fked 
with  deskpe  and  thieves. 

• 

14.  I  hope,  O  Lord  of  men,  your  have 
not  been  affected  by  any  of  these  grave  evi<s 
nor  are  you  possessed  by  covetousnes* 
at  other  people's  weafchr 

DliritarEstza  said  :— 

15.  f  diesire  tor  hear  word^  from  yotr  thai 
are  at  once    nvoral  in  spirit  and!   beneficial  v 
k\  this  race  of    royal  devotees  ;  you  are  the 
only  ooebonourea  by  the  wise. 

Tidura  saidr— 

16.  Yudhisthira  i^  a  king  graced  with 
auspicious  marks  ;  is  fit  to  become  the  lord 
•f  the  three  worlds  ;  and  though  he  ought  to 
have  been  kept  near  youv-  he  ma^eidhS. 

17.  Tkou^  you  are  vFrtuous  and  know 
virtue,  yet  are  you  regarded  as  possessing 
qualities  ouite  opposite  to  this  owing  to^klie 
foss  of  sight. 

r8v  OwlniT  to*  hie-  hioifensminess,  kMT- 
nessr  virtue r  love  of  truth  ancP  prowess,  he 
bears  in  mind  youv  supremacy  and  petienlly 
anduws  many  hardlshipa*^ 

19,  Having  conferred  the  lordship  over 
the  people  on  L>uryodhana,the  son  of  Suvalay 
Karna,  and  Dushasana,  how  can  you*  desire 
•or  prosperity. 

^ov  He  fssakftO'be  a  wise  man,  whom 
it>r  a  €oneckMiBn«9»  of  the  power  of  one"^* 
•wn  seVr^sttrlionv  forbearance  and  constancy 
in  vefigloD  does  not  <kaw  atkla  (ronv  the  ac- 
qMisitiopi  of  tile  bigW  9Md$  in  Kfe« 

21 — 27.  He  is  said  to  be  a  wise  man 
whom  anger,  exultation,  pride,  shame^  stupi- 
laction  and  vanity  cannot  draw  aside  f«om 
the  acquisition  of  the  high  ends  in  life. 
Attachment  to  praiseworthy  persons  and 
objects  and  keeping  away  fron> those  blame- 
abiei  faith,  and  reverence  are  the  si^ns  of  a 
wise  man. 


3j.  He  is  said  to  be  a  wise  m^n  whcfsf 
proposed  acts,  and  fine  of  action  agreed  off 
are  not  known  to  others  and  known  only 
after  they  have  been  put  into  execution. 

24.  He  is  caHed  a  wise  nran  whose  acts 
are  not  hampered  by  coki,  heat,  fear,  lusl 
prosperity  or  adversity. 

25.  He  is  called  a  wise  man  whose  wisdom 
naturally  follows  both  religiot?  and  proBt 
and  who  choses  such  course  of  life  as  is  of 
use  in  both  the  worlds  and  not  acts  imme- 
diately resulting  in  pleasure. 

26.  Wise  men-  exert  to  the  6est  of  their 
ability  and  also*  act  to  the  best  of  their 
abilily  and  they  difsregawd   nothing 

27.  It  b  the  wisdom*  of  the  foremost 
wise  man  to  understand  qiuickly,  listco 
pertiently  and  having  understood  the 
effects  of  action  not  to  follow  tbenv 
fron»  desire  to  get  pleasure  (but  from  judg- 
ment) and  not  %o  connect  one's  self  witl> 
other  peoples'  afiairs  unsolicited^ 

2SI  Men  with  the  wisdom  of  a  wise  ntarv 
do  not  strive  for  the  unattainable,  do  not 
grieve  for  what  is  lost  and  do  not  lose'  illetr 
senses  k\  cakinnties* 

2p.  He  is  said  to  be  a  wise  nrrnn  who 
exerts  after  having  decided  on  a  course  of 
action,  and  who£es  not  stop  in  the  middle, 
who  does  not  waste  his  time  and  wHo*  has> 
his  self  under  controk 

30.  Wise  men  rejoice  in  vtrtuous  deed^ 
and  do  those  that  tend  to  theis  prosperity 
and  look  not  with  coniemp*  ei?  what  ia 
good. 

31.  He  is  said  to  be  a  wise  man  who 
does  not  exult  in  honours  to  himself,  and 
grieves  not  at  insults,  and  who  remains- tin- 
agttaled  like  a  lake  near  the  Ganga. 

32.  That  man  is  said  to  be  wise  who  is 
cognisant  of  the  natnre  of  all  creatures- 
(tkeir  uHhnate  destructibilkyy,  of  the  conec- 
rfons  (causes  and  effects^  of  all  acts  and  the 
means  of  haman  beings  (employed  in  the 
attainment  of  their  endsV 


33.  He  is  said  to  be  a  wise  man  who 
speaks  boldly,,  can  talk  on  diverse  subjects, 
can  argue  well,  lias  genius,  and  who  can 
explain  the  meaning  of  what  is  writtaa  in 
books  at    once. 

34.  He  gains  the  reputation*  of  a  wise 
man  who  r«|^lates  his  studies  by  wisdom 
and  whose  wisdom  folbws  the  books,  who  is 
ever  ready  to  cespect  those  that  are  gaod. 

35.  Wise  men  call  them  fbo%,  who 
though  not  ]i-arnedare  haughty ,thoagh  poor 
are  viain*  and  who  are  desirous  ol  attaining 
prosperity  by  wrong  acts. 


tJDYOCA  PARVA; 


43 


35.     He  is  said  to  be  a  fool  who  neglect- 
i  ng  his  own  interests   looks    after    those    of 
others,  and  who  resorts  to  deceit  for  (serving) 
liis  friends. 

37.  He  is  said  to  be  foolish-raitided  who 
<iesires  what  ought  not  to  be  desired  and 
forsakes  those  that  are  fit  to  be  desired  and 
who  treats  stronger  parties  with  con- 
tempt. 

38.  He  is  said  to  be  foolish-minded  who 
makes  friends  of  those  that  are  foes  and 
who  hates  and  slays  those  that  arc  well- 
«rishers  and  who  commits  wicked    acts. 

39*  He  is  a  fool  who  gives  out  his 
intended  acts,  who  has  doubts  in  every  case, 
and  who  delays  in  doing  things  that  ought 
€0  be  done  quickly. 

40.  He  is  said  to  be  foolish-minded  who 
<foes  not  give  offerings  to  his  ancesters, 
IPitris),  wn<»  does  not  worship  gods,  and 
Mfho  does  not  (manage  to)  get  good- hearted 
friends. 

41,  That  fool  is  the  worst  of  men  who 
enters  unasked,  speaks  much  unsoliciated 
And  has|confidence  m  tliost  that  are  untrust- 
worthy. 

*  42.  That  man  is  the  worst  of  fools  who 
throws  the  blame  on  others,  though  himself 
is  to  blame  and  who  is  angry  though  unable 
Co  do  anything. 

43.  He  is  said  to  be  foolish-headed  m 
this  world  who  is  desirous  of  an  object  hard 
to  gain  without  knowing  his  own  strength, 
without  employing  adequate  means  for  it, 
and  the  object  if  gained  securing  him  neither 
merit  in  heaven  nor  profit  in  this  world, 

44.  He  is  said  to  be  foolish-minded  who 
punishes,  O  king,  him  who  deserves  not 
punbhment,  wlio  flatters  big  people  without 
their  knowledge,  and  who  attends  gn  misers. 

4^.  He  is  said  to  be  a  wise  man  who, 
having  acquired  immense  wealth,  learning 
or  power,  conducts  himself  without  any 
haughtiness. 

4^.  Who  is  meaner  than  he  who 
though  possessed  of  riches  eats,  and  wears 
pretty  looldng  dresses  alone  without  sharing 
them  amongst  his  dependants.  | 

47.  One  man  does  wicked  deeds  while 
the  fruit  is  enjoyed  by  many  ;  others 
enjoy  while  the  aoer  alone  is  blamed. 

48.  Only  one  may  or  may  not  be  killed  by 
a  bowman  who  has  shot  an  arrow  but  when 
a  wise  man  employs  his  wisdom  (viciously) 
a  kingdom  may  be  destroyed  along  with 
the  king. 


(friend,  foe,  and  one  who  is  indifferent  \n 
these  respects,  or  desire,  anger,  and 
greed)  by  means  of  four  (Conciliation, 
gift,  dissension  and  punishment)  and 
subjugating  <he  five  (sensed  and  know* 
«n^  the  she  (treaty,  war,  hunger^ 
thirst,  calamity,  imbecility,  old  age  and 
death  or  desire  anger«  greed,  Sec)  and  keep- 
ing yourself  away  from  the  seven  (wornen^ 
dice,  hunting,  drink,  harshness  of  speech 
severity  ol  punishment  axid  misuse  oC 
wealth)  be  happy. 

50.  Poision  kills  but  one,  and  als^ 
one  is  slain  by  a  weapone,  while  disagree<» 
ment  between  ministers  destro>s  a  king  with 
the  kingdom  and  the  subjects. 

51.  Alone  one  should  not  taste  a  ()e]kou» 
dish,  alone  one  should  not  think  of  profi- 
table undertakings,  alone  one  should  not  go 
on  a  journey,  and  alone  one  should  not  be 
awake  amidst  those  that  are  asleep. 

52.  The  Being,  who  has  no  rival,  whom 
you  have  not  been  able  to  comprehend,  is 
Truth,  and  tl^  Way  to  Heaven,  like  a  boat 
in  the  ocean.     " 

53.  There  is  but  one  defect  in  persons 
of  a  forgiving  disposition ;  since  people 
consider  this  man  ot  a  foregoing  nature  to 
be  weak. 

54.  This  defect  in  such  a  man  need  not 
be  made  too  much  of ;  forgiveness  is  a  great 
power.  For  the  weak,  as  well  as  for  the 
strong  forgiveness  is  an  ornament. 

55.  Forgiveness  subdues  (every  thing) 
in  the  world.  What  is  there  that  cannot  be 
accomplished  by  forgiveness  7  What  can  a 
wicked  man  do  to  one  who  has  the  sword'of 
pacification  in  his  hand  ? 

56.  Fire,  falling  on  ground  devoid  of 
ve^tatton,  is  extinguislwd  of  itself.  The 
unforgiving  poison  defiles  himself  with  grave 
defects. 

57.  Virtue  is  the  only  highest  good,  for* 
giveness  the  supreme  peace,  knowledge  the 
deepest  satisfaction  and  benevolence  the 
one  causp  of  happmess. 

58.  The  earth  devours  these  two,  as  a 
serpent  destroys  those  living  in  holes  viz.^ 
a  king  who  is  not  a  warrior  and  a  Brahma na 
who  has  never  been  away  from  home  (to 
holy  places). 


49.  Discriminating  the  two  (right  and 
wrong  or  the  transient  and  the  permanent 
effect  of  actions)  by  means  of  the  one 
(intellect),  bring  uiideryour  control  the  Uirce 


59.  By  doing  two  things  a  man  can 
attain  to  renown  in  this  world — by  not  indulg- 
ing in  harshness  of  speech  and  by  disregard- 
ing the  slightly  his  hone.^  tt 

60.  These  two,  O  best  of  men,  place 
confidence  in  others  viz.  the  women 
who  desire  men  (only  because  the  latter  are) 
desired  by    other  women,  and  the    men  who 


44 


mahabiiarata. 


^rship  another  (only   because  the  latter  is) 
worshipped  by  others. 

6i.  These  two  are  like  sharp  thorns  con- 
suming tlie  body  viz  the  man,  who  being 
poor,  has  desires  and  one,  who  though  power- 
less, is  yet  wrathful. 

62.  These  two  cannot  shine  owing  to  the 
inconsistency  of  their  acts  with  their  station 
VIZ  the  householder  who  does  not  exert  and 
the  begger  who  is  busy. 

6$.  These  two  men,  O  king,  are  placed 
above  heaven,  viz  the  powerful  man  graced 
with  forgiveness  and  the  poor  man  with 
charity. 

64.  Of  things  earned  by  just  means  these 
two  must  be  looked  upon  as  abuses  viz  gifts 
to  the  unworthy  and  refusual  to  the  worthy. 

65.  These  two  are  fit  to  be  thrown  into 
the  water  with  stones  firmly  bound  to  their 
necks  viz  the  wealthy  man  who  does  not 
make  gifts  and  the  poor  man  who  is  a 
devotee. 

66.  These  two,  O  best  of  men,  pierce 
the  orb  of  the  sun  viz  an  ittinerant 
versed  in  yoga  and  one  slain  when  engaged 
in  battle. 

67.  Men  are  known  to  have  three  means 
(for  attaining  of  their  ends)  O  best  the 
race  of  Bharatas  ;  they  are  known  to  people 
versed  in  the  Vedas  as  the  bad,  the  middling 
and  the  goad. 

68.  Men  too,  O  king,  are  of  three  de- 
nominations viz.,  the  good,  bad,  middling ; 
they  should  therefore  be  emplo^^ed  in  their 
respective  avocations — in  three  sorts  of 
work. 

69.  The  three  are  without  wealth,  O  king, 
viz.,  the  wife,  the  slave  and  the  son  ;  what 
ever  they  earn  belongs  to  him  to  whom 
they  belong. 

70.  Robbing  other  people  of  their  wealth, 
outraging  other  people's  wives,  and  for- 
taking  a  friend — these  three  sins  are 
consuming. 

71.  These  three  are  the  ways  to  hell  and 
destruction  of  self  viz.,  desire,  anger  and 
greed  ;  therefore  should  these  three  be  re- 
nounced. 

72.  These  three  viz.,  a  follower,  one  who 
fteeks  your  protection  saying  I  am  thine  and 
one  who  has  come  to  your  house  should 
neVer  be  forsaken,  even  in  times  of  grave 
danger. 

73.  The  grant  of  a  boon,  of  a  kingdom 
and  the  begetting  of  a  son,  O  son  of 
Bliarata, — these  three  are  equalled  by  the 
release  of  a  foe  from  difficulty  alone. 

74.  These  four  should  be  excluded  from 
toUiisels  even  by  a   greatly  powerful    king 


— the  learned  men  have  said — men  of  little 
sense  should  not  be  consulted — nor  men  who 
make  unnecessary  delays,  lazy  men,  and 
flatterers. 

75.  Let  these  four  dwell  at  your  house,  O 
sire,  who  are  a  householder  crowned  with 
prosperity,  viz.,  aged  and  worn  out  cousins, 
men  of  noble  families,  destitute  friends,  and 
childless  sisters. 

76.  Four  things,  O  great  king,  were  de- 
clared to  bear  fruit  instantaneously  by 
Vrihaspati  on  being  asked  by  the  chief  of 
the  celestials  ;  they  are  these,  listen  to 
me  : — 

77.  The  resolve  of  the  gods,  the  inteltec- 
of  the  wise,  the  humility  of  the  accomplished 
and  the  destruction  of  wicked  deeds. 

78.  Four  things,  calculated  to  remove 
fear,  cause  fear  when  improperly  done— 
Agnihotra,  the  vow  of  silence,  the  vow  of 
study  and  that  of  sacrificial  ceremonies. 

79.  Five  fires  should  be  worshiped  by  a 
man  with  care  viz.,  father,  mother,  Agni, 
self  and  spiritual  guide,  O  best  the  race 
of  Bharata. 

80.  By  worshipping  these  five  vLz.,  the 
gods,  the  ancestors,  men,  beggars  and  gues 
a  man  obtains  renown  in  this  world. 

81.  These  five  follow  you  wherever  you 
^o  viz.,  friends,  foes,  those  that  are  neither, 
dependents  nor  those  who  ought  to  be  sup- 
ported by  you. 

82.  Of  the  Hve  senses  in  this  world,  if 
one  has  a  hole,  then  from  that  hole  gets  out 
the  wisdom  of  an  intelligent  man  like  waie, 
from  a  pot. 

83.  These  six  defects  should  be  shunned 
by  a  man  in  this  world  who  desires  for  pros- 
perity viz.,  sleep,  drowsiness,  fear,  anger, 
laziness  and  procrastination. 

84 — 85.  These  six  should  be  avoided  by 
a  man  like  a  broken  boat  in  the  sea  ;  a  tutor 
that  cannot  interpret  the  meaning  of  the  holy 
t>ooks,  a  priest  that  is  not  well  read,  a  king 
that  cannot  protect  a  wife  given  to  the  use 
of  disagreeable  words,  a  cowherd  that  de- 
sires always  for  the  village  (and  not  the 
pasture)  and  a  barber  that  desires  for  the 
wilberness. 

86.  The  six  qualities  should  never  be  re- 
nounced by  a  man  viz.,  truth,  charity,  the 
reverse  of  laziness,  benevolence,  forcriveness 
and  patience. 

87.  These  six  are  destroyed  throu{|4i  a 
moment's  neglect  viz.,  cows,  service,  agncvl- 
ture,  wife,  book  learning  and  the  prosperity 
of  a  Sudra. 

88 — 89.  These  six  always  cease  to  care 
those  who  have  previously    done  them    gocd 


UDYOGA   PARVA. 


45 


vw.,  a  learned  pupil,  the  tutor,  he  who  has 
ffot  a  wife,  the  mother,  one  whose  desire 
has  been  satbfied,  the  woman,  one  whose 
wants  have  been  removed,  the  giver,  one 
who  has  crossed  a  river,  the  boat,  and  the 
diseased  (who  has  been  cured;  and  the 
physician. 

90.  Immunity  fr6m  ma!ad)r,  unindebted- 
ness,  the  reverse  of  exile,  coming  in  contact 
with  good  men,  confidence  in  one's  own  live- 
lihood, and  life  without  fear — these  six, 
constitute  the  happiness  of  men,  O  king. 

91.  The  curious,  the  malicious,  the  dis- 
contented, the  wrathful,  the  ever  suspicious 
and  those  living  on  other  people's  fortunes 
•—these  six  are  always  miserable. 

92.  The  attainment  of  prosperity  being 
always  healthy,  a  beloved  wife  of  sweet 
speech,  an  obedient  son,  and  knowledge 
tending  to  prosperity — these  six  constitute 
the  happiness  of  men,  O  king. 

93.  He  who  attains  lordship  over  the  six 
(desire,  anger,  grief,  stupif action,  pride  and 
vanity)  that  m  ister  of  the  senses  never  com- 
mits sins — how  can  he  be  smitten  by  grief. 

94-^5.  These  six  live  on  six  (others)  and 
noi  on  a  seventh  viz.,  thieves  live  on  the  ab- 
sent-minded, physicians  on  the  diseased, 
women  on  those  affected  with  desire,  priests 
on  them  that  perform  sacriRces,  kings  on 
persons  that  quarrel  and  wise  men  on  the 
Ignorant. 

0.  Seven  defects  which  are  the  sources 
of  calamity  should  also  be  avoided  by 
a  king,  since  they  always  accomplisn 
the  destruction  of  e  ven  the  firmly  establish- 
ed king. 

97.  (They  are)  women,  dice,  game, 
drmk,  harshness  of  speech, — these  five  and 
the  great  severity  of  punishment  and  abuse 
of  wealth. 

98 — 100.  Eight  preliminary  causes  ruin 
a  man ;  despising  the  Brahmanas,  the 
struggle  with  the  Brahmanas,  the  ac- 
quirement of  a  Brahmana's  wealth,  taking 
the  life  of  Brahmana,  rejoicing  at  reviling 
them,  disapproval  of  praise  to  them,  not  re- 
membering them  on  occasions  of  festivity, 
and  finding  fault  with  them  when  they  ask 
for  anything.  These  defects  should  a 
wise  man  understand  and  understanding 
them,  should  avoid. 

101 — 103.  These  eight  are  the  creams  of 
rejoicing,  O  son  of  Bharata,  and  are  obtain- 
ed this  world  viz.  union  with  friends,  ac- 
quirement of  immense  wealth,  embracing  a 
son,  intercourse  in  union,  agreeable  conver- 
sations at  proper  times,  the  advancement  of 
the  members  of  one's  party,  the  attainment 
of  desired  results  and  honour  and  respect 
anaong  men. 


104.  Eight  qualities  shed  lustre  on  a 
man,  viz  wisdom,  noble  blood,  Self-restraint, 
burning  prowess,  moderation  of  speech 
charity  to  the  best  of  one's  own  power  and 
gratitude.  # 

105.  This  house  has  nine  doors,  three 
pillars  and  five  witnesses  presided  over  b^ 
the  soul.  That  learned  man  vfhsj  knows  this 
is  the  best  of  the  wise. 

106—107.  These  ten  know  not  what  vir- 
tue is,  O  Dhritarastra,  listen  (as  I  name 
them,  the  intoxicated,  the  absent-minded, 
the  insane,  the  weary,  the  an^ry,  the  hungry, 
the  hasty,  the  covetous,  the  frightened,  and 
lustful,  these  are  the  ten  ;  therefore 
should  a  wise  man  shun  the  company  of 
these  all. 

108.  In  this  connection  people  cite  the 
old  story  that  is  related  about  what  passed 
between  Sudhanwan  and  the  chief  of  the 
Asuras  for  the  sake  of  his  (the  latter's) 
son. 

109.  The  king,  who  shuns  desire  and 
spite  and  distributes  wealth  among  worthy 
parties,  is  descriminating,  learned,  active, 
and  is  regarded  as  an  authority  by  all 
men. 

1 10.  One  who  knows  how  to  make  other 
people  confident  on  him,  who  awards  punisli 
ment  after  guilt  has  been  established,  knows 
its  proper  degree,  and  knows  also  forgive- 
ness is  attended  with  great    prosperity. 

111.  He  is  a  wise  man,  who  does  think 
lightly  of  the  weak  (foe),  who  proceeds  with 
intelligence  in  respect  to  a  foe  waiting  for  an 
opportunity,  who  does  not  quarrel  with  the 
strong  and  who  shows  prowess  only  at  the 
proper  time. 

112.  That  illustrious  man,  who  does  not 
grieve  when  a  calamity  is  already  on  him, 
and  who  (then)  exerts  with  his  senses  about 
him,  and  who  also  patiently  bears  calamities 
(when  they  are  unavoidable),  is  a  noble- 
minded  one,  and  his  opponents  are  always 
subdued. 

1 13.  He  who  never  remains  away  from 
home  for  nothing,  who  does  not  mix 
with  wicked  people,  never  outrages  an6- 
ther's  wife,  who  is  not  arrogant,  who  does 
not  steal,  is  not  ungrateful  and  does  not 
drink,  is  always  happy. 

114.  He  who  never  pursues  the  three  ob- 

t'ects  (virtue,  profit  and  desire)  in  a  spirit  of 
>oastfulness,  who  when  appealed  declares 
the  truth,  who  does  not  sow  discussions  even 
for  friends  and  who  though  insulted  is  not 
angry  is  the  reverse  of  a  fool. 

115.  He,  who  is  not  malicious  towards 
others,  and  who  being  weak  does  not  qjiar- 
rel,  who  does  not  speak  haughtily  and  who 
alwa^'s  forgives  quarrels,  wins  renown. 


46 


MAHABHARATA. 


116.  Owe,  who  is  never  haughty,  who 
never  speaks  ill  of  others,  praising  himself 
an«l  wlio  in  a  moment  of  self  forgetfulness 
never  speaks  harshly,  is  loved  by  all  men. 

117.  One,  wKo  does  not  revive  disputes 
that  have  been  settled  and  who  beliaves  not 
with  too  much  arrogance,  «ior  with 
excessive  humility  and  who  docs  not  do  a 
wrong  deed,  because  he  is  in  distress,  is  said 
to  be  a  man  pf  good  behaviour  by  very 
good  men. 

118.  One,  who    exults   not    in  hi?  own 

happiness  nor  is  glad  at   another's  distress 

and  who  does  not  repent  after  having  given 

•away,  is  said  by  good  men  to  be  of  good 

conduct. 

119.  He,  who  desires  knowledge  of  the 
the  manners  and  customs  of  different 
countries  and  of  the  different  languagies 
and  of  the  duties  of  the  different  casts, 
knows  every  thing,  high  and  )ow  ;  wherever 
he  goes,  he  attains  to  lordship  over  great 
men. 

120.  The  wise  man  who  keeps  away 
pride,  folly,  impertinence,  sinful  deeds, 
disloyalty  towards  his  sovereign,  rogMpry 
enmity  with  many,  speech  with  the  drunk, 
the  insane,  and  the  wicked,  is  a  chief  among 
men. 

121.  Charity,  worship  of  the  gods,   aus- 
.piciou?  ceremonies  and  the  several  penances 

laid  down  by  men— the  gods  exert  them- 
selves for  the  advancement  of  him  who 
practises  these  daily. 

122.  One,  who  forms  matrimonial  rela- 
tionship with  a  man  in  eaual  sution  and  npt 
Afith  |ho$e  who  are  below  him,  and  who  forms 
friendships  with  his  equals,  and  converses 
and  treats  with  them,  who  puts  those  that 
are  graced  with  accomplishments  before  him 
— ^performs  acts  after  tne  best  policy. 

i?3t  One  who  eats  with  moderation 
after  doing  excessive  work,  who  gives  away, 
(even)  tp  foes  when  asked,  is  never  beside 
himself ;   and  evils  always  avoid  him- 

124.  He,  whose  proposed  acts  and  acts 
put  into  execution  are  seldom  known  to 
others  and  whose  intentions  are  kept  secret 
and  put  into  practice  suitably,  does  not  fail 
in  his  objects  even  when  trifling. 

125.  He,  who  is  engaged  in  doing  good 
to  all  creatures,  who  is  attached  to  truth, 
not  haughty*  of  a  good  mind  and  not  a 
miser,  iaknown  very  well  among  his  eousiqs 
like  a  giEJn  of  the  purest  ray  obuined  from 
a  gopa  mine. 

126.  The  man,  who  is  ashamed  of  bis 
lauUs  unknown  to  others,  is  respected  by  all 
men,  being  of  illimiuble  lustre,  of  an  ex- 
cellent mind  ;  and  his  mind  is  intent  on  his 
inner  seUi  andlijs  lut^tqre  shines  like  tbe^un. 


127.  The  king  Pandu,  bumkig  under 
the  influence  o£  a  curse,  be^ot  tn  the 
woods,  five  sons  each  equal  to  Indra  ;  under 
your  supervision  did  tne  boys  grow  up  and 
were  instructed  and  you  have  been  rearing^ 
them  u|ik  to  now,  O  son  of  Amvika. 

128.  Giving  back  to  them  their  rightftil 
kinsfdora,  O  Sire,  be  happy  with  your  90ns 
and  pass  your  time  agreeably ;  O  Lord  <rf 
man,  then  will  you  not  be  mistrusted  by  the 
gods,  nor  by  the  men. 

Thus  ends  the  thirty  third  chapter,  code 
of  morality  of  Vidura,  in  the  Prajaguru  of 
th£  Udyoga  Parv^. 


CHAPTER    XXXIV. 
PRAJAGARA  PARVA)— Caiie«#ftt*d. 

Dhritarastra  said  :— 

1.  Tell  me  what  ypu  think  ought  to  be 
done  by  a  sleepless  man  and  burning  (with 
anxiety) ;  vou  alone  among  us,  are 
accomplished,  both  in  the  codes  of  morality 
and  policy. 

2.  Tell  me,  O  Vidura,  as  suits  the  occa- 
sion, after  exercising  your  wisdoni,  all  that 
you  consider  to  be  beneficial  for  Ajatasatru  ; 
tell  speak  also  what  coiuiuces  to  the  good  of 
the  Kurus. 

3.  Committing  sin,  and  looking  back  on 
my  misdeeds,  1  ask  you  with  anxious  heart, 
O  wise  one,  all  Uiat  is  in  the  mind  of 
Ajatasatru. 

Vidura  said:— 

4.  Good  or  bad,  agreeble  or  disagreeable 
should  one  speak  out,  though  unasked,  to 
one  whose  downfall  he  does  not   wish. 

5.  Therefore  shall  I  say  to  you,  O  king, 
what  is  good  for  the  Kurus,  listen  to  me, 
(while  I  am)  speaking  words  that  are  con* 
ducive  to  your  interests  and  consistent  with 
morality, 

6.  The  m  isdeed/;,  that  are  attainable  only 
by  dishonest  means,  do  not   aet  your    ipind 

on,  O  Bharata* 

7.  If  an  object  cannot  be  at^in^,  O 
king,  even  with,  proper  nieans,  an  inteJligeot 
man  does  not  distress  hi$  mind  about  it. 

8.  The  reasons  of  an  act,  and  its  result 
should  be  carefully  considered  before  It  is 
done  without  due  deliberation. 

9.  A  wise  man  does  or  does  not  do  an 
act  after  reflecting  on  the  reasons  of  an  act 
and  its  results  if  done,  as  also  the  energy  of 
his  own  self. 

*  * 

10.  One  (a  king)  who  does  not  know  iho 
measure  of  hi:*   territory,    population    and 


UDYOGA  PARVA: 


4T 


ptmlsliment,  cannof  continue    in  (the  enjoy- 
tnent  of)  his  kingdom. 

11.  He  who  knows  these  measures  as 
prescribed  (in  books)  is  versed  in  the  science 
of  morahty  and  earthly  good  and  retains  his 
kingdom. 

12.  One  (a  king)  should  not  live  a 
haughty  life  considenng  that  he  has  already 
obtained  a  kingdom  ;  for  haughtiness  des- 
troys kingly  pros(>erity,  as  old  age  (destroys) 
g^ood  appearance. 

13.  A  fish  out  of  greediness  does  not 
think  about  the  result  of  an  action  and 
swallows  up  the  iron  hook  concealed  in  a 
dainty  morsel. 

14.  One,  who  desires  worldly  prosperity, 
should  swallow  only  that  which  can  be 
swallowed  and  which,  being  swallowed, 
can  be  digested,  and  nray  contribute  to 
benefit  in  the  end. 

15.  He,  who  plucks  unripe  fruits  from 
trees,  does  not  g^t  the  juice  out  of  it ;  and 
moreover  he  destroys  the  seeds. 

16.  And  he,  who  gets  ripe  fruit  in  the 
proper  season,  gets  the  juice  of  the  fruit 
as  well  as  other  fruits  reproduced  from  the 
seeds. 

17.  As  the  bees  suck  honey  without 
injurins  the  flowers,  so  should  wealth  be 
taken  from  men  (by  kings)  without  injuring 
them. 

18.  Carefully  plucking  the  flowers,  one 
should  not  hurt  the  roots  of  the  plants, 
like  a  maker  of  garlands  in  a  garden  and 
not  like  a  seller  of  charcoal. 

19.  Having  carefully  considered  what 
will  befall  me  after  doing  an  act  or  not 
doing  ity  a  man  should  <£>  things  or  not  do 
them. 

20.  Acts  should  not  be  commenced, 
which  can  not  be  done  for  certain  and 
which,  U  commenced,  render  the  cpcertions 
of  a  man  fruitless. 

21.  Whose  farour  is  useless,  and  whose 
ire  is  impotent,  the  people  do  not  wish  that 
sort  of  man  for  a  lord  ;  as  a  woman  does 
not  wish  an  impotent  man  to  be  her 
husband. 

72.  A  wise  man  does  not  wait,  but  quick- 
ly commences  doing  such  acts,  as  involve 
little  labour  but  produce  great  results. 

23.  He  (the  kmg)  who  fooks  affectionate- 
ly, as  if  drinkinpr  with  his  eyes,  on  all, — 
though  only  sitting  without  any  exer- 
tion—<:an  inspire  anection  in  all  his  subjects. 

24*  If  a  tree  h  full  of  blossoms 
though  the  king  looks  affectionately  on  this 
let  it  not  be  fruitful ;  and  if  it  is  fruitful 
let  the   tree    be     inaccessible ;    arid  if    the 


ffuits  are  unripe  let    them  appear    as   ripe. 
A  king,  who   acts  thus,  is  never  weakened. 

25.  Society  favours  him,  who  pleases  all 
in  four  ways  viz.,  by  the  eyes,  by  the  mind, 
by  words,  and  by    the  act. 

26.  He,  whom  all  creatures  dre^d  as 
deers  fear  the  hunter,  loses  it  in  the  end 
even  after  acquiring  the  earth  (for  his 
kingdom)  having  the  sea  round  it. 

27.  He  (the  king),  who  is  addicted  to 
nnfairness,  destroys  by  his  own  acts  the 
kingdom  inherited  from  his  father  and 
grandfather ;  even  as  the  wind  scatters  away 
the  clouds  by  touching  them. 

28.  The  earth  full  of  wealth  increases 
the  worldly  prosperity  of  th6  king  who 
practises  virtue,  follovired  by  gopd  men  from 
the  ancient   time. 

29.  Again,  the  territories,  that  of  king  who 
leaving  virtue,  practises  unrighteotisness, 
contract  like  a  piece  of  leather  tfn^ownr 
into  the  fire. 

30.  The  care,  that  is  bestowed  on  des- 
poiling another  of  his  kingdom,  should  ber 
spent  in  protecting  one's  own  kingdom. 

31.  By  medns  of  virtue  should  a  king^ 
dom  be  attained  ;  and  by  means  of  virtue* 
should  it  be  governed.  I'h^  kingly  pros-^ 
perity,  that  has  virtue  for  its  basts^  is  nevei^ 
lost,  nor  it  flies  away. 

32.  Engliglilenn>ent  should  be  sought  for 
from  every  thing — even  from  the  ravings 
of  a  lunatic,  and  the  prattles  of  a  child,  a^ 
gold  from  stones. 

33.  A  wise  man  should  live,  picking  out 
good  manners,  good  sayings  and  goo<f 
deedb,  even  as  one  given  up  to  the  Sila 
mode  of  life  picks  grains  of  corn  from  the* 
fkld. 

34.  Kine  see  by  means  of  smeli,  Drah-- 
manas  see  by  means  of  the  Vedas,  AMngs  see 
by  means  of  scouts,  and  other  people 
through  eyes. 

35.  The  cow  that  h  difficult  to  imlk  gets 
great  trouble  ;  but  cfne  that  is  easy  to 
milk,  O  king,  gels  nothing. 

.  36.  That  which  bends  without  being 
heated  is  not  heated  at  aM  ;  the  wood 
that  bends  of  itself  is  never  heated. 

37.  Following  this  example,  a  wise^ 
man  should  bend  to  one  stronscer  than* 
himself  and  Ira  who.  bends  before  tfft' 
stronger  bows  down  to  Indra  himself* 

38.  Creatures  depend  on  clouds  ,*  kings' 
have  the    coumellers  for  their  friendi  ;.  hus- 
bands are  the    friends    of  women,    anil' th& 
Brah  manas     have  •   the  .Vedas    for    tlleir 
friends. 


.48 


MAHARHARATA. 


39.  Virtue  is  preserved  by  truthfulness  ; 
'learning  is  preserved  by  excercise  j  beauty 
is  preserved  by  toilet ;  and  noble  birth  is 
preserved  by  good  manners. 

40.  Corn  is  preserved  by  measure ; 
exercise  preserves  steeds  ;  strict  and  cons- 
tant supervision  preserves  horses  ;  and 
women  is  preserved  by  ragged  garments. 

41.  It  is  my  opinion  that  noble  birth  in 
one  who  is  not  of  good  behavioas  does  not 
mean  virtue ;  and  that  good  manners  in  one 
born  low  should  command  respect. 

42.  He  who  is  envious  of  other  people's 
wealth,  beauty,  prowess,  good  birth,  happi- 
ness, luck  and  reward,  suffers  a  disease 
which  has  no  cure. 

43.  He,  by  whom  is  feared  the  doing  of 
improper  acts,  or  the  omission  of  proper 
acts,  or  the  premature  disclosure  of  his 
intentions,  should  not  drink  that  which 
inebriates. 

44.  Pride  of  learning,  pride  of  wealth, 
pride  of  connections— the  pride  in  these  the 
good  people  should  reslraiu. 

45.  Bad  people,  asked  by  honest  ones  to 
do  something  tor  them,  consider  themselve 
«s  honest  after  doing  very  tittle  of  that, 
even  though  they  are  well- known  to  be 
^ibiionest. 

46.  'I'he  righteous  are  their  own  refuge, 
and  that  of  other  righteous  men.  The  righie- 
x)us,  too,  are  the  reluge  of  the  unrighteous  ; 
4tnd  the  unrighteous  are  never  the  refuge  of 
ihe  righteous. 

47.  In  (a  debate  in)  an  assembly,  he  who 
is  well  dressed,  comes  off  victorious  ;  he  who 
is  owner  of  kine  triumphs  over  the  desire  to 
cat  sweets;  and  the  road  is  triumphed 
over  by  one  who  has  conveyances  ;  and 
everything  is  subjugated  by  one  of  good 
beliaviour. 

48.  Good  manner  is  the  prime  thing  in 
a  man  ;  and  he  that  has  not  got  it  in  this  life 
gains  nothing  by  life,  by  wealth,  or  by 
Iriends. 

49.  O  bull  of  tl»c  race  of  Bharata,  flesh 
is  the  chief  food  of  the  rk:h,  milk  that  of  the 
middle  classes  and  oil  that  of  the  poor. 

50.  The  poor  liowever  ever  take  the  most* 
delicious  food  ;  for  hunger  imparts  sweetness 
of  taste  to  it ;  it  (liunger)  is  ever  rare  among 
the  opulent. 

51.  Iti  this  world,  the  opulent  mostly 
liavc  no  capacity,  for  eating,  whiled  O  Lord 
of  the  cartli,  pieces  of  wood  ar*  digested 
by  tht  poor. 

5a.  Loss  of  livelihood  is  feared  by  men 
o!  Oie  k)wer  classes  ;  death  is  feared  by  the 
middle  <:lassc5  and  insult  is  greatly  feared 
by  good  men* 


53.  The  devils  who  are  proud  of  their 
wealth  are  worse  than  those  intoxicat^  with 
wine  ;  for  he,  who  is  intoxicated  with  the 
pride  of  wealih,  is  not  brought  to  his 
unless  he    meet    with   the  reverse. 


54.  This  world  is  affected  by  the 
directed  to  their  own  objects  without  siny 
control  in  the  same  was  as  stars  ^are  affect* 
ed  by  the  planets. 

55.  In  the  life  of  one,  who  is  subfu^ated 
by  the  five  senses  in  their  natural  state  ever 
impelling  him  towards  action,  calamities 
ever  Increase  like  the  moon  after  the  new 
moon. 

56.  He,  who  desires  to  brtng^  his 
advisers  under  control  without  con- 
trolling himself,  who  derires  to  control  his 
enemies  without  controlling  his  advisers,  at 
last  yields,  deprived  of  strength. 

57.  He,  therefore,  who  brings  himself 
first  under  control  U linking  that  his  senses 
are  his  prime  enemies,  in  the  end  subjugates 
as  a  matter  of  certainty,  his  advisers  and 
his  enemies. 

58.  Great  prosperity  comes  up  on  him  who 
has  controlled  his  senses,  or  subjugated  him- 
self, and  who  can  hold  the  rod  (of  punish- 
ment) against  all  offenders  without  parti- 
ahty,  and  who  acts  with  circumspection  and 
who  is  patient. 

59.  The  body  of  a  man,  O  king,  b  like 
the  car  ;  the  soul,  the  driver ;  and  the  senses, 
the  horses.  Drawn  by  those  excellent  steeds 
when  well  trained,  he  that  is  wise  and  patient 
performs  the  journey  in   peace. 

60.  These  (the  senses)  when  untrained 
lead  one  to  destruction  ;  in  the  same  way  tfie 
untrained  horses  lead  the  unskillful  drivers 
(to  destruction.) 

61.  The  inexperinced  man,  who  wants  to 
select  evil  from  good  and  ^ood  from  evil 
with  the  aid  of  his  senses  which  he  has  not 
mastered,  considers  great  misery  to  be 
happiness. 

62.  He,  who  having  forsaken  both  virtue 
and  worldly  gains,  follows  the  lead  of  hb  sen- 
ses, very  soon  comes  to  lose  prosperity,  life, 
wealth  and  wife. 

63.  The  lord  of  riches,  who  b  a  slave  of 
his  senses,  loses  his  nches  through  his  want 
of  control  over  the  senses. 

64.  A  man  should  try  to  see  and  know 
himself  by  mastering  hb  mind,  inteltigence 
and  senses ;  tor,  he  himself  is  hb  own 
friend,  and  himself  b  his  own  enemy. 

65.  He^  by  whom  self  has  been  subjugated 
by  self,  and  has  himself  for  his  friend  ;  for 
himself  is  ever  has  friend  and  himself  b  ever 
lib  enemy. 


UDYOGA     PAKVA. 


49 


66.  Ill  the  same  way,  as  a  bi«f  \\r,h  breaks 
through  a  net  of  thm  cliords,  so,  O  kin.?, 
desire  and  anger  cast  wisdom  in  the 
shade. 

67.  He,  who  having  paid  due  regard  t ) 
virtue  and  worldly  gains  seeks  tlie  acquire- 
ment of  success,  gels  W  lat  he  waitts  and 
ever  is  irr  happiness. 

68.  He,  who  without  subjugating  the 
five  enemies  within  that  have  their  orij^in 
in  the  miiid,  desires  to  subdue  other  ericmies, 
is  vanquished  by  these    enemies. 

69.  Instances  are  seen  in  which  noble- 
hearted  kings,  out  of  lust  of  territory,  are 
destroyed  by  their  own  acts  soiely  through 
the  want  of  control  over  their    senses. 

70.  Equal  punishment  overtakes  the  sin- 
less with  the  sinful,  when  Miese  l  ivo  constant- 
ly associate  ;  even  as  the  the  vvet  fuel  burns 
with  the  dry.  Iherefore  friendship  should 
not  be  established  with  the  sinful. 

71.  Misery  overtakes  the  marf,  who  does 
not  subdue  his  five  soaring  foes  out  of 
ignorance  wh  ch    have  five  different  objects. 

72.  Guilelesrness,  simplicity,  sanctity, 
contentmeat,  sweetness  of  speech,  self- 
control,  irullifulness  and  steadiness  are 
never  the  attributes  of  the  wkked. 

73.  Spiritual  knowledge,  steadiness, 
patience,  constancy  in  virtue,  secret  counsels 
and  charity — these  are  not  to  be  found  in 
men  of  the  lower  classes,  O  descendant  of 
Bharata. 

74.  The  ignorant  seek  to  injure  the  wise 
by  malice  and  back-biting  ;  and  the  speaker 
takes  upon  himself  the  load  of  his  (wise 
man's)  sins,  which  he  (the  wise  man)  casts 
off  by  forgiving  the  ignorant. 

75.  Malice  is  the  strength  of  the  un- 
righteous ;  the  penal  code  is  the  strengih 
of  t!>e  kings  ;  ministration  to  the  sik  is  the 
strength  of  women  ;  and  forgiveness  is  the 
strength  of  the  virtuous. 

76.  The  control  oveer  speech,  O  lord  of 
men,  is  thought  to  be  most  difficult  ;  and  it 
is  not  possible  to  speak  much  full  of  me.in- 
ing  in  an  entertaining  way. 

77.  Words  spoken  sweetly  bring  on  several 
of  the  bleesings  ;  and  the  same  (words) 
spoken  harshly,    O  king,  generate  evils. 

78.  A  forest,  pierced  by  arrows  or  cut 
down  by  scythes,  grows  again  ;  but  the 
heart  pierced  with  words,  liarsh  and  rude, 
never  recovers. 

jg:  Arrows  and  darts  can  be  extracted 
from  the  body ;  but  the  darts  of  words  can- 
not be  extracted  from  thfe  depth  of  the  heart. 

80.  Arrows  of  words  are  shot  from  the 
mojth,  wounded  by  which  one  grieves  night 


and  day  ;  for  they  touch  tlie  innermost 
rcc'esses  of  the  hearts  of  others  V  'therefore 
a  Wise  man  should  not  fling  them  on  others. 

81.  That  man,  to  whom  defeat  has  been 
sent  by  the  gods,  has  his  senses  lost  ;  and, 
therefore,  he  does  stoop  to  m'ean  acts. 

82.  On  the  intellect  becoming  dim,  and 
on  the  app^roach  of  ruin,  wro'ng,  in  the 
disguise  of  right,  does  not  remove  from  the 
mind. 

83.  The  same  dim  intellect  has  now 
overpo>^ered  your  son,  O  billl  of  the  Bharata 
race  ,*  you  do  not  clearly  see  it  oWing  to  your 
enem'ify  against  the  Pandavas. 

84.  A  king  with  auspicious  marks,  and 
the  ruler  of  the  three  worlds, — Yu- 
dhisthira  waits  on  thy  commands',  O'  Dhrita- 

rastra;  let  him  be  the  ruler  of  the  earth. 

« 

85 — 86.  Errdued  with  good  qualities,  he 
is,  to  the  exclusion  of  alF  your  sons,  the  fore- 
most among  your  heirs  ;  he  is  endued  with/ 
energy  and  wiscfom  and  Versed  both  in  tl  e 
codes  of  morality  and  earthly  good.  Ouli 
of  kindness  and  simpilicity  that  chief  amoi  ^ 
virtuous  men  has  patiently  borne  many  a 
trouble  in  order  to  uphold  your  story. 

7'hus  ends  t'le  thirty -fourth  cha/>ter,  the 
principles  of  morality  explained  by  Vidura, 
in  the  Prajngara  of  the  Udyoga  Parva. 


CHAPER  XXXV. 
(PRAJAGARA  ^\^V S) -Continued, 

Dhriiarastra  said  :— 

I.  O  you  of  great  wisdom,  repeat  these 
sayings,  that  are  consist«  rt'  with  morality 
and  worldly  benefit.  What  )Ou  say  is  most 
interesting  ;  my  desire  for  hearing  them 
has  not  been  satisfied. 

Vidura  said  :— 

2.,  Bathing  in  all  the  holy  places  and 
k'ndness  to  all  beings— both  these  are 
equal.     Perhaps  kindness  is  belter. 

3.  O  Lord,  always  show  kindness  to  your 
sons  ;  and  thus  you  will  attain  to  heaven 
after  having  gained  great  fame  in  this 
world. 

4.  As  long  as  a  man's  deeds  .  arc  spoken 
of  in  this  world,  so  long,  O  foremost  among 
men,  he  is  glorious  in  heaven. 

5.  As  an  instance  of  this  is  cit6d  die  old 
story  about  the  conversation  between  Viro- 
chana  and  Sudhan  wan,  suitors' of  Keshini's' 
hand. 

6.  A  mai  len  named  Keshini,  of  peerless^' 
beauty.  O  king,  with    the   desire    ot  a  gooil* 


so 


MAHABIIARATA. 


husband,  resolved  to  choose   one  in  a  Sway- 
amvara, 

7.  Then  Viroclvina^  a  son  of  Ditt,  came 
therewith  the  desire  of  winning  her.  Then 
did  Keshini  address  that  chief  among  the 
Daiiays  thus : 

Keshini  said  :— 

8.  Are  the  Brahmanas  superior.or  are  the 
sons  of  Diti  superior,  O  Virochana  ?  Why 
should  not  Sudhanwan  sit  on  the  sofa  ? 

Virodtan&sftid:— 

9.  We,  the  descendants  of  Prajapati,  O 
Keshini,  are  the  best  among  creatures. 
This  world  is  ours.  Who  are  the  gods,  and 
who  are  the  twice-born  persons? 

SesUni  said  :— 

10.  Even  m  thfs  very  pavilion  shall  we 
wait,  O  Vlrodiana.  Sudhanwan  will  come 
in  the  morning  to-morrow  \  I  shall  see  both 
of  you  together. 

Virochaiui  said  .~ 

11.  O  gentle  maiden,  I  shaH  do  as  yoo 
say,  O  timid  one ;  you  will  see  in  the  morn- 
ing myself  and  Sudhanwan  together. 

Tidura  said:— 

12.  The'  night  hftd  passed  away  and  the 
solar  disc  had  appeared,  there  came  to 
that  country,  O  best  of  kings,  Sudhanwan, 
where,  O  Lord,  Virochana  was  staying  with 
Keshini. 

13.  Sudhanwan  came  to  the  son  d 
Prahrada  and  Keshini  \  the  latter,  O  best 
among  the  race  of  Bharata,  having  observed 
the  approach  of  a  Brahmana,  rose  up  ;  and 
gave  him  water  to  wash  his  feet,  and  the 
Arghya  (mark  of  respect). 

S'iidlKaswa&  said ! — 

14.  (When  asked  by  Virochana  to  sit  on 
the  sofa  he  occupied)  O  son  of  Prah- 
rada, how  can  I  touch  that  excellent  gold 
seat  occupied  by  you  7  I  shall  then  come 
down  to  the  same  level  with  yourself.  I  ^hall 
not  sit  with  you* 

^ocliaiiaBaid:-^ 

15.  You  are  fit  for  (sitting  on)  a  plank,  a 
skin,  or  a  mat.  O  Sudhanwan,  you  are  not 
&t  for  a  seat  equal  ta  mine. 

SudlianwaiL  laid  :— 

16.  Father  and  son,  tw6  Brahmanas,  two 
Kshatriyas,  two  old  men,  and  two  Sudras 
can  sit  together.  Excepting  these,  no  others 
can  SIC  togetlier. 

17.  Your  father  used  to  respect  mc  and 
occupy  a  seat  lower  than  mine.     You  are  a 


child    bred  in   luxury  at  home  \  Sfid  Ao  not 
know  anything. 

Virochana  said  :— 

18.  The  gold,  kine,  horses  and  all  other 
wealth  that  we  Asuras  have— stakmg  aH 
these,  O  Sudhanwan,  let  us  ask  thisquestton 
to  them  that  know. 

Sudhanwan  said  :— 

19^  O  Virochana,  let  alone  your  g^oldr 
kine  and  horses.  Let  us  stake  our  very 
lives,  and  ask  them  the  quesiiof^  that  are 
able  to  answer. 

Virochana  said:— 

20.  Where  shall  we  go  after  staking  our 
lives.  I  shall  not  stand  before  any  of  (he 
gods  and  never  before  any  among  men. 

Sudhanwan  said  ^-' 

21.  We  shall  go  to  your  father  after 
staking  our  lives.  Prahrada  wtU  not  tell  a 
lie  even  for  the  sake  of  his  son. 

Vidorisaid:— 

22.  In  this  way  having  laid  wagers^ 
Virochana  fknd  Sudhanwan,  enraged  at 
each  other,  then  went  to  the  place  where 
Prahrada  was  staying. 

Prahrada  said:— 

23.  These  two  now  appear,  who  have 
never  before  been  together,  like  two  enraged 
serpents  con>ing  by  tne  same  road. 

24.  Is  it  that  friendship  has  now  been 
estabKshed  between  ■  yotr,  among  whom 
these  was  no  friendship  before  ?  O  Viro- 
diana,  I  ask  you  why  this  friendship  with 
Sudhanwan. 

Virodiana  said  :— 

25.  There  is  no  friendship  between  my- 
self and  Sudhanwan.  (the  Truth  is  that) 
we  have  wagered  our  lives.  O  sire,  1  shall 
ask  you  a  question  ;  do  not  answer  it 
uuiruly. 

Rralirada  said  :— 

26.  Let  water,  honey*  and  curds  be 
brought  for  Sudhanwan.  O  Brahmana,  you 
ought  to  be  respected  by  me,  A  white  aind 
healthy  cow  is  ready  for  yoa. 

Sudhanwan  said  :— 

27.  Water,  honey,  and  curxTs  hare  been 

r resented  to  me  on  the  way.  O  Prahrada, 
ask  you  a  question  ;  answer  truly  what 
I  ask  you.  Are  the  Brahman^^  superior  or 
is  Virochana  superior  T 

Prahrada  said  :— 

28.  I   have  got  only  one  son  ;  and  yoo 


UDYOGA    PARVA. 


5t 


crc  a  Bra}>mana  present  Here  in  person. 
How  can  one.  situated  as  1  am,  answer  the 
question,  which  is  a  matter  of  dispute 
between  youselves. 

Sudlianwan  said  :— 

20.  Keep  your  cow  and  whatever  wealth 
you  hold  dear  for  yourself  ;  but.  O  wise 
man,  you  should  speak  the  truth  m  a  matter, 
on. which  we  two  are  disputing. 

Fralirada  said  :— 

^o.  Who  docs  not  answer,  truly  or 
falsely  ;  I  ask  you.  Sudhanwan,  where  does 
that  wrong  user  of  his  tongue  live  ? 


Sudhanwan  sidd  :— 


-Ji  One  who  m^tkes  a  wrong  use  of  his 
tongue  lives  passing  his  nights  like  a  woman 
having  her  husband  sleeping  m  the 
arms  of  a  co-wife  or  like  one  who  has  been 
defeated  at  a  game  at  dice  or  like  one  whose 
body  is  burning  with   troubles. 

32.  The  man,  who  in  giving  evidence 
tells  lies,  stays  surving  at  the  outer  gates, 
shut  out  from  the  city  ;  and  he  always  sees 
his  enemies. 

•ii  A  lie  for  the  sake  of  an  animal 
mwins  the  degradation  from  heaven  of  five 
of  one's  ancestors  ;  one  for  the  sake  ot  a 
cow  means  the  downfull  of  ten  ;  one  for 
the  sake  of  a  horse  means  the  downfall 
of  a  hundred  ;  while  one  for  the  sake  of 
a  man  means  the  casting  away  of  a 
thousand. 

34.  A  lie  for  the  sake  of  gold  means 
the  destruction  of  one's  race  born  and 
unborn  ;  and  one  for  the  sake  of  land  means 
the  ruin  of  everything.  Therefore  do  not  tell 
lies  for  the  sake  of  land. 

Frahrada  said  :— 

35.  Superior  to  me  is  Angirasa  ;  and 
superior  to  you  is  Sudhanwan.  O  Viro- 
chana.  His  mother,  too.  is  superior  to  (your) 
mother.  Thereiore  you  have  been  van- 
quished by  him. 

36.  O  Virochana,  this  Sudhanwan  is 
now  the  lord  of  your  life.  O  Sudhanwan, 
1  desire  it  (the  life)  to  be  restored  by  you  to 
Virochana. 

Sudhanwan  said  :— 

37.  Since  you  have  chosen  virtue  and 
have  not  I  spoken  an  untruth  from  tempta- 
tion ;  therefore  I  give  back  your  dear  son 
his  life,  O  Prahrada. 

33.  This  son  of  thine,  Virochana,  who 
is  given  to  you  by  mc,  O  Prahrada,  should 
wash  my  feet  before  the  maiden. 


Vidura  said :— 

39.  Therefore,  O  chief  among  king^,. 
you  should  not  speak  an  untruth  for  the 
sake  of  land.  Do  not  ruin  yourself  with 
your  sons  and  ministers  by  refraining  from, 
speaking  the  truth. 

40.  The  gods  do  not  look  after  men 
with  club  in  hands,  like  the  herdsmen.  To 
those  they  want  to  protect,  they  give 
intelligence* 

41.  In  proportion  as  a  man  is  inclined 
towards  virtue,  his  wishes  meet  witK 
success — tliere  is  no  doubt  about  it. 

42.  The  Vedas  do  not  rescue  one  who  is? 
deceitful   and    lives  by     deceit   from   sins. 
Indeed,   the   Vedas,     when  the     end    ap* 
proachest  forsake  him,  as    the    full -fledge 
birds  forsake   their   nests. 

43.  Drinking  quarrels,  enmity  witk 
many,  separating  husband  from  wife 
(by  sowing  dissensions),  family  quarrels^ 
disloyalty  to  the  king,  causing  quarrels 
between  husbands  and  wife  ought,  it  is- 
said,  to  be  avoided,  as  well  as  the  sinful 
ways  of  life. 

44.  A  palmist,  a  merchant  who  has  for- 
merly been  a  thief,  a  cunning  fowler,  a 
medical  man,  an  enemy,  a  friend,  and  one 
who  is  of  bad  habits — these  seven  should 
not  be  cited  as  witnesses. 

45.  An  Agnihotra  ceremony  performed 
out  of  vanity,  silence,  study  out  of  vanity 
and  pride  based  upon  haughtiness, — these 
four  though  not  fearful  of  themselves, 
become  fearful  when  performed  unduly. 

46—48.     An    incendiary,  one    who   im- 

f>risons  other  persons,  a  pander,  a  winesel- 
er,  a  manufacturer  of  arrows,  an  astrologer., 
one  who  injures  friends,  one  who  violates 
other's  wives,  one  who  causes  miscarriage, 
one  who  violates  the  wife  of  his  elders  and 
superiors,  a  twice-born  who  drinks  wine, 
one  who  uses  excessively  harsh  words,  one 
who  opens  up  old  hostilities,  an  atheisr» 
one  who  speaks  ill  of  the  Vedas,  one  ad^ 
dieted  to  taking  bribes,  one  whose  holy- 
thread  ceremony  has  not  been  performed 
even  though  the  time  has  come,  one  who 
secretly  poisons  cattle,  and  one  who  injures, 
a  person  who  says  *'  protect  me" — all  these 
are  on  the  same  level  with  those  who  slay 
Brahmanas. 

49.  Gold  is  known  by  fire,  one  of  good 
birth  by  his  behaviour,  an  honest  man  by 
his  conduct,  a  hero  in  times  of  panic,  a 
patient  man  during  the  time  of  poverty,  and 
friends  and  enemies  during  the  seasons  oC 
difficulties  and  dangers. 

50.  Old  age  destroys  beauty;  patience 
hope,   death,   lifej  cnVy,    virtue;   paosion, 


52 


MAHA8IIAKATA 


prosperity ;  association  with  the  vulgar, 
good  manners  ;  lust,  modesty ;  and  vanity , 
everything. 

51.  Prosperity  has  for  i  s  source  good 
deeds  ;  it  increases  owing  to  activity,  and 
takes  root  owing  to  skill,  and  continues  its 
eXjistence  owing  to  self-controj. 

52.  Eight  qualities  glorify  a  man,  viz., 
wisdom,  good  birth,  self-restraint,  learning, 
strength,  Kttleness  of  speech,  gift  to  the 
best  of  his  power  and  gratitude. 

53.  But,  O  dear,  one  thing  alone  can 
rra^te  all  these  great  qualities  come  to- 
gether. When  a  king  honours  a  man,  all  the 

'  qualities  shed   lustre  on  him. 

54.  These  eight,  O  king,  in  this  world  of 
human  beings,  are  considered  as  the   marks 
of  heaven.  Of  these,  four  are  the  attributes 
of  the  good  ;    and    the    honest    men    follow^ 
the  other  four. 

55.  Sacrificial  ceremonies,  gifts,  study, 
and  devotion, — these  foi  r  are  followed  by 
the  good.  Self-control,  truth,  kindness,  and 
humanity — these  four  are  alsotlie  attributes 
of  tlie  good. 

56.  Sacrificial  ceremonies,  stucjy,  gift, 
devotion,  truth,  forgiveness,  mercy,  and 
contentment — these  are  the  eight  ways  to 
virtue,  according  to  the  Striritl. 

57.  The  first  four  of  these  may  be  fol- 
lowed from  motives  of  vanity  ;  but  the  last 
four  do  not  exist  in  those  that  are  not 
great. 

58.  That  one  is  npt  an  assembly  where 
there  are  no  old  men.  Those  are  not  old  men 
who  do  net  speak  of  virtue.  'Jhat  is  not  virtue 
^here  truth  doe^  not  eyist ;  and  that  is  not 
truth  where  deceit  pervades. 

59.  Truth,  beauty,  learning,  knowledge, 
good  birthj  good  manners,  strength,  wCfilth, 
neroism,  and  ability  to  tajk  on  diverse  topics, 
— these  ten  have  their  origin  in  heaven. 

60.  A  man,  who  is  notoriously  sinful  by 
doing  sinful  acts^  gpts  evil  fruits ;  and  one, 
Who  is  reputed  to  oe  virtuous  by  doing  vir- 
^uou^  acts,  gains  great  happiness. 

6i.  There  should  a  mc^n  firmly  resolve 
not  to  do  sinful  acts.  The  sinful  acts  being 
twmn^itted  ^gain  and  again  destroy  m^- 
^om. 

62.  The  man  >yho  has  lost  his  wisdom 
constantly  commits  sin.  The  virti^ous  acts 
being  done  again  and  again  increase 
wisdom. 

6^.  An  old  man  arjd  wise  always  does 
virtuous  acts.  By  doing  virtuous  acts  he 
gains  a  good  reputation  and  goes  to  a  holy 
place  (liereafter).  Therefore  should  a  man 
fiitciUly  prntlisc  virnic. 


I  64.  A  man  that  is  envious,  one  that 
gravely  injures  another,  one  who  is  cruel, 
one  who  is  always  makinjr  enemies  of  others, 
and  one  who  is  deceitful  by  committing 
sins,  soon  meets  with  grave  difficulties. 

65.  He  that  is  not  envious,  and  he  who 
is  wise  by  always  doing  graceful  acts, 
never  meets  with  any  grave  difficulties  ;  and 
shines  with  lustre  everywhere. 

66.  He  that  assimilates  the  wisdom  of 
the  wise  is  himself  wise  ;  and  he  who  is 
wise  by  doing  acts,  both  virtuous  and  con- 
ducive to  worldly  bencfiiis,  succeeds  in 
gaining  happiness. 

67.  That  act  should  be  done  by  one  during 
the  day,  which  will  enable  him  to  live  in 
comfort  during  the  night;  and  th;it  should 
be  done  in  eight  months  which  will  enable 
one  to  live  in  comfort  throughout  the  year. 

68.  That  act  should  be  done  during  the 
early  years  of  life,  which  will  enable  one 
to  live  in  comfort  during  the  old  age.  That 
act  should  be  done  in  this  life  which  will  en- 
able one  to  live  in  happiness  after  death. 

69.  People  speak  well  of  that  food  which 
has  been  digested.  They  speak  well  of  th.  t 
wife  whose  youth  has  passed  away,  and  if 
that  hero  who  has  conre  otf  victorious  in  the 
battle,  and  of  that  ascetic  who  has  gone  over 
to  the  other  side  (of  life). 

70.  The  hole,  that  one  seeks  to  stop  by 
wealth  acquired  by  foul  means,  remains 
uncovered;  and  others  come  into  existence 
in  other  places. 

71.  The  preceptor  is  the  controller  of 
those  who  have  their  souls  under  restraint; 
the  king  is  the  controller  of  those  who  have 
bad  souls  ;  and  Varna,  the  son  of  Vivaswata, 
is  the  controller  of  those  who  sin  in  secret. 

7?.  The  greatness  of  Hishis,  of  rivers,  of 
the  banks  of  rivers,  and  of  the  noble -mindeci 
can  not  be  conceived,  as  ^Iso  the  wickednes:^ 
of  a  woman. 

73.  One  attached  to  the  worship  of  the 
twice-born,  one  Uiat  makes  gilts,  one  who 
behaves  generously  towards  his  coustiis  and 
the  Kshatriya  of  good  ipanners,  rules  the 
earth  for  ever. 

7.^.  These  three,  viz*,  the  brave,  the  wise, 
and  these  who  know  how  to  protect  otliers, 
pluck  flowers  of  gold  from  the  earth. 

75.  Acts  performed  by  means  of  the 
intellect  are  the  best  ;  those  performed  by 
ttie  arms  f:ome  next;  O  Bharata,  those  by 
the  thighs  are  bad  ;  while  those  performed 
by  carrying  loads  are  the  worst. 

76.  Having  entrusted  your  kingdom  lo 
Duryodhana,  oliakuni,  and  tlie  fool  l)u&> 
asana  and  Kariia.  how  can  you  lh>pc  for 
prosperity  ? 


UDYOGA   PARVA. 


5J 


77.  The  Pandavas  who  are"  possessed  of 
every  virtue,  O  best  among  the  race  of 
Bharala,  depend  on  you  as  their  father.  Do 
you  also  depend  upon  them  as  your  sons. 

Thus  ends  the  thirty-fifth  chapter,  the 
9noral  lessons  as  explained  by  Vidura,  in 
the  Projiigara  of  the  Udyoga  Parva, 


CHAPTER    XXXV  I. 
{PROJAGARA  ^\RV X)-'Continu€d, 

Vaishampayana  said  i— 

1.  In  this  connection  is  quoted  the  old 
slo.ry  of  the  conversalion  between  the  son 
of  Atri  and  the  Saddhyas  as  heard  by  us. 

2.  While  the  great  Rishi  of  rigid  vows 
was  wandering  as  a  mendicant,  the  deities 
called  Saddhyas,  in  days  of  old,  asked  hira 
of  great  wisdom. 

The  Saddhyas  said  :— 

3.  We  are  the  deities  called  Saddhyas. 
O  great  Rishi,  seeing  you,  we  arc  unable  to 
guess  who  you  are;  but  jt  seems  to  us  tliat  you 
are  possessed  of  self-control,  and  thorough 
acquaintance  with  the  holy  books.  It  is, 
therefore,  most  proper  that  you  should  dis- 
course to  us  in  the  magnanimous  words  full 
of  wisdom. 


The  mendicant  Eishi  said  :— 

4.  O  immortals,  it  has  been  heard  by  me 
that  tranquility,  self-control  and  the  obser- 
vance of  true  religion  practised  until  all  the 
knots  of  one's  heart  be  loosened  bring  for 
the  agreeable  and  disagreeable  to  the  level 
of  one's  own  self. 

5.  The  man  who  is  reviling  should  not 
be  reviled  ;  for,  the  pain  that  is  felt  by  him 
who  endures  (the  revilings)  patiently  con- 
sumes the  reviler  and  draws  away  and 
assimilates  the  effect  of  his  good  deeds. 

6.  Do  not  revile  others,  nor  insult  them. 
Oo  not  quarrel  with  friends,  nor  associate 
with  the  vulgar.  Do  not  be  vain,  nor  of  bad 
manners  ;  and  avoid  words  that  are  harsh 
and  those  that  proceed  from  passion. 

7.  Harsh  words  burn  the  very  vitals»bones» 
heart  and  the  life  of  men.  Therefore  he  tliat 
has  virtue  for  his  refuge  should  always  avoid 
harsh  and  angry  words. 

8.  The  luckless  man  who  pierce  the 
hearts  of  others  by  thorns  of  harsh  words 
touching  their  vitals  bears  on  his  face  the 
misery  and  death  of  all  men. 

9.  A  wise  man  pierced  by  sharp  arrows 
of  words  from  another,  and  bla/mg  hke  the 
5rc  or  the    sun  should,  though  wounded  and 


burning  with  extrem9  pain,  bear, all  with 
patience,  remembering  that  the  effects  of  the 
slanderer's  good  deeds  become  his  own. 

10.  Acccording  as  a  man  serves  a  sa*nt, 
or  as  he  is  wicked,  or  virtuous,  or  a 
thief,  so  he  becomes  endued  with  the  habits 
of  his  associates  ;  even  as  a  cloth  comes  to 
be  of  the  same  colour  with  the  die  in  which 
it  is  soaked 


Ti.  The  gods  court  the  company  of  one 
who  when  reviled  does  not  return  nor  in- 
duces others  to  return,  and  who  when  struck 
does  not  strike  in  return  or  make  others 
strike,  and  who  does  wot  wish  to  injure  his 
assailant. 

12.  Not  to  speak  at  all  is  better  than 
speaking.  Secondly,  if  vou  have  to  speak, 
tell  the  truth.  Thirdly,  if  you  have  to  speak 
the  truth,  speak  what  is  agreeable  ;  and 
fourthly,  if  you  have  to  speak  what  is  agree- 
able, speak  what  is  conducive  to  morality. 

13.  A  man  becomes  like  him  with  whom 
he  associates,  or  him  whom  he  serves,  or 
him  like  whom  he  seeks  to  be. 

14.  Those  things  one  keeps  himself  away 
from  ;  then  he  is  freed  from  everything  ;and 
the  slightest  misery  vanishes  away, 

15.  (Such  a  man)  does  vanquish  others  nor 
is  vanquished  by  them  ;  he  never  appears  as 
other's  enemy,  nor  their  assailant ;  his  mind 
remains  calm  at  praise  or  blame  ;  and  lie  i** 
unmoved  by  praise  or  blame. 

16.  He  desires  prosperity  for  all,  and 
does  not  set  his  l>eart  on  their  adversity.  He 
is  truthful,  mild,  and  can  keep  himself  under 
control.     And  also  he  is  the  best  of  tn^w. 

17.  He  who  does  not  seek  to  solace 
another  by  telling  untruth,  and  who  having 
promised  performs,  and  who  knows  the 
weekness  ot  others,  is  a  man  of  tha  middling 
type, 

1 8.  Hard  to  gei  under  control,  una1>le  to 
wear  a  soft  look,owing  to  rage,when  wound- 
ed by  arms,  ungrateful,  and  incapable  of 
being  anybody's  Iriend — these  are  tlie  signs 
of  an  inferior  man  in  this  world. 

19.  He,  who  does  not  appreciate  benefits 
coming  from  others, and  who  drives  away  all 
hisfiiends,  is  an  inferior  man. 

20.  He  who  desires  prosperity  for  him-> 
self  should  serve  good  men,  and,  on  suitable 
occasions,  men  ol  the  middling  type  ;  but 
be  should  never  serve  people  of  the  inferior 

typ«- 

21.  An  unrighteous  man  obtains  wealth 
by  force,  by  incesssant  efforts, by  intelligence 
and  by  prowess  ;  but  he  does  not  win  tame, 
properly  so  called,  nor  the  wealth  (viitucs) 
of  those    born  in  high  families. 


54 


MAIIABilARATA. 


Dhritarastra  said  r— 

22.  The  gods  prefer  those  born  of  high 
families  ;  and  so  also  those  who  equally  re- 
cognise virtue  and  worldly  good,  and  those 
that  ar«  deeply  learned.  I  ask  you,  O 
Viduiyi^lhis  question — "Who  are  those  born 
in  higk families?" 

ViJtti'a  said  :— 

7^,     Devotion,     self-control,     knowledge 
in// the      Vedas,      sacrificial      ceremonies, 
tuarriages  in  proper  form,  and  incessant  gift 
>jt>f  food — the  families,  in  which    these  seven 
/  practices  exist  in  proper  forms,  are  consider- 
to  be  high. 

24.  Those,  who  do  not  deviate  from  the 
right  path,  whose  forefathers  are  never 
pained  (at  their  wrong  doings),  who  prac- 
tise virtue  with  cheerfulness  of  heart,  who 
desire  the  increase  of  pure  fame  of  their 
families,  who  avoid  untruths,  come  from 
high  families. 

25.  By  the  non -performance  of  sacrifices 
and  by  the  performance  of  impure  marriges, 
by  the  leaving  off  of  the  study  of  the  Vedas, 
high  families  become  degenerated,  as  also 
by  insults  to  the  Brahmanas. 

26.  By  speaking  ill  of  the  Brahmanas, 
and  by  insulting  them,  O  Bharata,  the  high 
families  become  degenerated,  as  also  by 
the  misappropriation  of  what  has  been  en- 
trusted   to    them. 

27.  Families, even  possessing  cows,  mem- 
bers and  wealth,  are  not  reckoned  among 
families,  who  are  of  bad  manners. 

28.  Families,  that  are  not  of  bad  man- 
ners, though  possessing  but  little  wealth, 
are  reckoned  among  families  ;  and  they  win 
great  fame. 

29.  Good  manners  should  be  preserved 
with  care  for  wealth  comes  and  it  goes. 
Those  who  are  week  in  wealth,  are  not  poor  ; 
but  chose  who  are  weak  in  good  manners 
are  considered  to  be  so. 

30.  Families  well  possessed  of  know- 
ledge, horses  and  other  animals  and  agri- 
cultural produce  are  not  worth  regarding, 
if  they  are  wanting  in  good  manners. 

3t.  Let  none  in  our  family  be  a  creator 
of  enemies ;  let  none  be  a  minister  to  the 
king ;  none,  a  thief  stealing  other's  property ; 
none,  an  enemy  of  his  well-wisher  ;  none, 
deceitful;  none  be  addicted  to  falsehood;  and 
none  eat  before  making  offerings  to  his  an- 
cestors, gods,  or  guests. 

32.  None  in  our  family  who  kills  the 
Brahmanas,  none  in  our  family  who  injures 
the  Brahmanas,  and  none  in  our  family  who 
impedes  agriculture,  should  associate  with 
us. 


33.  A  straw  seat,  room  to  sit  in,  wat^r, 
and  sweet  words — these  are  never  want* 
ing  in  the  house  of  the  good. 

34.  These  things,  O  king,  the  wise  and 
virtuous  men  attached  to  the  performance 
of  pious  acts  ever  keep  ready  for  offering 
with  reverence  to  their  guests. 

35.  As  the  Syandana  tree,  though  thin, 
O  king,  can  still  bear  weights  which  other 
large  trees  can  not ;  so  persons  of  high 
families  can  beir  the  load  of  mental 
anxiety,  which  others  can   not. 

36.  He  whose  anger  inspires  fear  or  he 
who  must  be  waited  upon  with  fear  is  not  a 
friend  ;  but  the  friend  whom  one  can  trust 
as  a  father  is  a  true  friend.  Other  kinds  of 
friendship  are  merely  contracted  in  name. 

37.  That  friend  who,  though  not  related 
in  any  way,  yet  acts  as  a  friend  ;  and  he  is  a 
true  friend,  a  refuge  and  a  protector. 

38.  The  making  of  friends  by  that  man 
is  not  certain,  who  is  of  an  unsteady  mind, 
or  who  does  not  serve  old  men,  or  who  is 
not  constant  in  his  opinions,  or  who  is  of 
a  frickle  disposition. 

39.  Prosperity  forSakes  those  who  are 
of  unsteady  minds,  those  who  have  no 
souls,  and  those  who  are  under  the  control 
of  their  senses  ;  even  as  the  swan  forsakes 
the  dried  up  lakes. 

40.  To  be  angry  all  on  a  sudden,  and  to 
be  generous  without  cause  are  the  signs  of 
unrighteous  men  like  clouds  tliat  are  incon- 
stant. 

41.  The  dead  bodies  of  those,  who, 
served  and  benefited  by  friends,  show  theno 
ingratitude,  are  eaten  up  with  disgust  even 
by  the  birds  of  prey. 

42.  Poor  or  rich,  one  should  serve  his 
friends.  Unasked  to  do  some  service,  a 
friend  can  not  make  known  the  sincerity 
or  incincerity  of  his  heart. 

43.  Sorrow  destro^'s  beauty.  Sorrow 
destroys  strength.  Sorrow  destroys  know- 
ledge ;  and  sorrow  brings  on  disease. 

44.  Though  one's  object  is  not  gained^ 
yet  the  body  is  consumed  by  grief,  whicli 
makes  one's  enemies  glad  {  therefore  cio  not 
give  way  to  g  rief . 

45.  A  man  again  and  again  both  dies  and 
is  bom  ;  a  man  again  and  again  withers  and 
grows  ;  a  man  again  and  again  asks  and  ts. 
asked  ;  and  a  man  again  and  again  laments 
and  is  lamented  for. 

46.  Ha{>piness  and  misery,  prosperity 
and  adversity,  gain  and  loss,  death  and  life 
come  to  all  by  turn  ;  therefore  he  that  is 
wl&c  should  not  be  glad  nor  sorr)\ 


UDYOGA   fARVAl 


55 


47.  The  six  senses  are  not  constant.  The 
understanding  flows  out  in  proportion  to 
their  strength,  even  as  water  nows  out  of  a 
full  pot  through  its  holes. 

Dhritarastra  said:— 

48.  The  king  (Yudhisthira),  who  re* 
sembles  the  flame  of  Are,  and  who  has  been 
played  false  by  me,  will  put  an  end  to  the 
life  of  my  wicked  sons  in  battle. 

49.  Everything  seems  to  be  a  source  of 
anxiety.  Hence  my  mind  is  constantly  filled 
wiih  anxiety.  O  you  of  great  intelligence, 
speak  to  me  what  is  calculated  to  remove 
my  anxiety. 

Vidnra  said  :— 

50.  In  nothing  but  knowledge  and  devo- 
tion, in  nothing  but  the  control  of  senses, 
in  nothing  else  but  the  perfect  abandon- 
ment of  avarice,  do  1  see  your  good. 

51.  Knowledge  removes  fear,  and  great- 
ness is  attained  by  devotion  ;  and  by  serving 
one's  elders  and  by  application  botii  know- 
ledge and  happiness  are  secured. 

52.  Those,  desirous  of  attaining  salvation 
without  securing  the  merit  obtainable  by 
gifts,  and  by  the  study  of  the  Vedas,  roam 
in  this  world  liberated  from  anger  and 
jealousy. 

53.  At  the  end  of  a  good  course  of 
study,  or  at  the  end  of  a  battle  well  fought, 
or  at  the  end  of  asceticism  well  performed, 
does  happiness  increase. 

54.  Those  who  are  not  in  good  terms 
witli  their  blood  relations  get  no  sleep, 
though  lying  on  beds  well  prepared  ;  nor  do 
they,  O  king,  obtain  pleasure  from  women 
or  from  the  laudatory  bongs  of  professional 
eulogists. 

55-  Those  who  are  not  in  good  terms 
with  their  blood  relations  cannot  practise 
virtue  ;  nor  can  they  enjoy  happiness  in  this 
world  ;  nor  they  can  win  fame  ;  nor  do  they 
derive  pleasure  from  peace. 

56.  They  are  not  pleased  with  what  is 
spoken  for  their  bentfic  ;  they  cannot  get 
what  they  do  not  possess  ;  nor  they  can 
retain  what  they  have.  U  chief  among  men, 
^here  is  no  other  end  of  those  that  are  not  in 
good  terms  with  their  blood  relations  save 
^destruction. 

.  57 •  Milk  is  possible  in  cows,  devotion 
^  possible  in  the  Brahmanas  ;  unsteadiness 
*s  possible  among  women  ;  and  cause  of  fear 
"^ay  be  expected  from  blood  relations. 

58.  Several  thin  threads  of  the  same 
'^gth  collected  together  can  bear  the 
^^ght  of  the  shuttle-cock  constantly  passing 
^^^r  them  easily  owing  to  their  numerical 
^fcngiK. 


59-  Separated  pieces  of  burning  wood 
produce  only  smoke  j  but  united  they 
blaze.  The  same  is  tl>e  case,  O  Dhritaras- 
tra/ with  blood  relations. 

60.  Those  who  are  harsh  towards  the 
Brahmana*!.  women,  blood  relations,  and 
cows  fall,  O  Dhritarastra,  like  ripe  fruits 
from  their  stalks. 

61.  A  large  tree  standing  by  itself, 
though  strong  and  firm,  can  in  a  moment 
be  brought  down  with  its  trunk  by  a  strong 
wmd. 

62.  But  those  trees  that  grow  close  to- 
gether firmly  can  bear  the  force  of  stronger 
winds  owing  to  their  mutual   support. 

63.  In  the  same  way  people  consider  a 
man,  who  is  alone  though  endowed  with 
many  virtues,  capable  of  being  vanquished, 
like  a  tree  standing  alone  by  the  wind. 

64.  Owing  to  mutual  assistance  and 
mutual  support,,  blood  relations  grow  like 
lotus  stalks  in  a  lake. 

65.  The  Brahmanas,  cows,  blood  relations, 
mfants  and  women  must  not  be  killed,  as  also 
those  whose  food  we  have  eaten,  and  who 
have  come  under  our  protection. 

66.  In  a  man  no  quality  car?  develop,  O 
king,  without  wealth  ;  but  you  can  gain  your 
object  owing  to  immunity  from  disease. 
Tliose  that  are  suffering  from  diseases  are 
like  the  dead. 

67.  Anger  is  a  drink  which  the  unrighte- 
ous cannot  swallow.  It  brings  on  pain  in  the 
end,  which  is  bitter,  pimgent  and  hot.  Ft 
ought  to  be  swallowed  up  by  the  good.  You, 
great  king,  swallow  it  and  be  pacified. 

68.  They  that  are  affected  with  disease 
do  not  appreciate  enjoyments  ;  nor  do  they 
gain  any  pleasure  from  vveakh.  Those  that 
are  aiiected  with  disease  and  so  filled  with 
sorrow  do  not  know  what  enjoyment,  pro- 
ceeding from  wealth,  is. 

69.  I  told  you  before,  O  kine.  when  I  saw 
Draupadi  won  at  dice— 'Stop,  Duryodhnn.-i ; 
for  they  thai  are  wise  avoid  excess  at  pk\  \ 
You  did  not  act  accordingly. 

70.  That  is  not  strength  which  i** 
opposed  to  softness.  That  policy  should  be 
pursued  which  is  fraught  with  virtue.  The 
policy  having  crookedness  at  its  basis  is  soon 
destroyed;  but  the  prosperity  derived  from  a 
po'icy,  at  once  strong  and  soft,  descend  to- 
one's  sons  and  grandsons. 

71.  Let  the  sons  of  Dhritarastra,  there- 
fore, make  friends  of  the  sons  of  Pandu  • 
and  let  the  sons  of  Pandu  make  friends  with 
}  our  sons  ;  let  the  Kurus  and  Fa.idus  live 
havmg  the  same  friends  and  foes,  O  kinif 
being  happy  and  prosperous. 


56 


MAlfABIIARATA. 


72.  Yaii  are  now  ihe  refuge  of  the  sons 
of  Kuru.  The  race  of  Kuru,  O  Ajamida,  is 
dependent  on  you.  O  dear,  preserve  your 
fame  and  protect  the  sons  of  Pritha  who  are 
mere  boys,  and  who  are  afflicted  with  the 
troubles  of  exile. 

73.  O  desendant  of  Kuru,  make  peace 
with  the  Sons  of  Pandu  ;  let  not  your  enemies 
pry  into  your  internal  relations  ;  they  are  all 
Attached  to  tru^h.  O  god  among  men,  O 
king  among  men,  make  Duryodhana  re- 
nounce his  ways. 

Tit  ft s  ends  the  thirty -stxth  chapter t 
Morality  explained  by  Vidura,  in  the  Pra- 
j agar  a  of  the  Udyoga  Parva, 


CHAPTER    XXXVII. 
(frRAJAGARA  PARV A)--Continu4d, 
Vidura  said:— 

1.  O  chief  among  kings.  Manu,  the  des- 
cendant of  the  self-create  Being,  has  spoken 
of  the  following  seventeen  kinds  of  men  as 
those  who  strike  the  air  with  fists,  O  son  of 
Vichitravirya  ; 

2.  (Or  as)  those  who  seek  to  bend  the 
bow  of  Indra,  composed  of  vapour,  aud  to 
touch  the  rays  of  the  sun,  which  cannot  be 
touched. 

3.  (The  seventeen  kinds  of  men  are) — he 
who  seeks  to  control  one  incapable  of  being 
brought  under  control  ;  he  who  is  satisfied 
with  trifling  gains  ;  he  who  serves  his  enemi- 
es ;  he  who  controls  women  ;  he  who  asks 
favours  that  ought  not  to  be  asked  ;  he 
who  boasts,4iaving  done  very  little  good  ,* 

4.  He  who,  well  born,  does  improper 
acts  ;  he  \iho  though  week  is  always  strug- 
glit^  with  one  who  is  powerful?  he  who  talks 
to  one  listening  with  disgust ;  he  who  desir- 
es what  ought  not  to  be  desired,  O  chief 
among  men  ; 

5.  He  who  being  a  father-in-law  cracks 
jokes  with  his  dauejhter-in-law  ;  he  whose 
fears  being  dispelled  by  his  daughter-in-law 
desires  to  be  respected  ;  he  who  sous  his 
own  seeds  in  the  ground  of  another  ;  ai>d  he 
who  speaks  very  ill  of  his  wife  ; 

6.  He  who  having  obtained  a  favour 
from  another  says  he  does  not  remember  it ; 
Vie  who  having  promised  something  makes 
empty  boasts  when  asked  to  perform  it  ;  he 
who  seeks  to  prove  the  honesty  of  a  dishon- 
est person — the  servitors  of  Yoma  dr^^  these 
down  to  hell,  with  noose  in  hand. 

7.  It  is  a  good  policy  to  behave  towards 
one  in  the  same  way  he  behaves  towards 
aiH>lher.  One  who  behaves  deceitfully  should 


be  se^i'ed  dcccrtfully  ;   and  one  who  beliavi 
honestly  should  be  served  with  honesty. 

8.  Old  age  destroys  beauty ;  patience, 
hope  ;  death,  life  ;  the  practice  of  virtue.- 
worldly  pleasures  ;  desire,  shame  ;  good  be- 
havirous,  companionship  with  the  wicked  ; 
anger,  prosperity ;  and  pride,  everything. 

Dhritrarastra  said  :— 

9.  In  all  the  Vedas,  matf  is  said  to  have 
a  life  of  one  hundred  years.  For  what  reason 
then  do  not  all  men  attain  to  that  age  ? 

Vidtipa  said :~ 

10 — II.  Too  much  pride,  too  much  of 
speaking,  the  reverse  of  restraint,  O  king, 
and  anger,  qurrel  with  relations,  and  enmity 
with  friends — these  six  are  like  swords  that 
cut  off  the  period  of  life  given  to  men. 
These  kill  men  and  not  death.  Good  betide 
thy  sons  (after  renouncing  these). 

12 — 13.  He  who  commits  adultery  with 
those  who  place  trust  in  him,  and  who  does 
the  same  with  the  wife  of  his  elder,  thai 
twice-born  who  becomes  the  husband  of  a 
Sudra  woman,  who  is  given  to  drinking, 
O  Bharata,  who  commands  the  twice-born 
or  takes  away  their  livings,  who  becomes 
their  master,and  who  kills  him  who  demands' 
his  protection — these  are  like  those  who  kilV 
the  Brahmanas.  After  coming  in  contact 
with  one  of  these,  expiation  should  be  per« 
formed,  which  tlie  Srutis  declare. 

14.  The  wise  man,  who  is  skillful  in 
speech,  knows  the  code  of  morality.  He 
eats  last  (j.tf.  after  having  made  due  offer- 
ings to  the  gods  Br\d  Pitris).  He  is  not 
envious  ;  he  does  not  injure  others  ;  he  is 
skillful,  grateful,  truthful  and  humble.  He 
attains  heaven. 

15.  Persons  speaking  agreeably  can 
readily  be  met  with,  O  king  ;  but  not  so  the 
man  who  speaks  disagreeably. 

r6.  He,  who  having  an  eye  on  virtue  and 
disregarding  what  is  agreeable  or  disag'-ee- 
able  to  his  lord  says  what  is  disagreeable  but 
beneficial,  is  a  real  help  to  his  king. 

17.  A  man  should  be  siAcrificed  for  the 
sake  of  a  familly  ;  a  family  should  be  sacri- 
ficed for  the  sake  of  a  village  ;  a  village  for 
a  kingdom  ;  and  the  whole  world  for  the 
soul. 

18.  To  ward  off  difficulties  one  should 
possess  wealth  ;  by  wealth  one  should  pro* 
tect  his  wife  ;  and  one's  own  self  should  ever 
be  protected  by  wife  and  wealth. 

19.  Gamblingi  from  the  early  ages  has 
been  seen  to  be  the  cause  of  enmity  amon^ 
men  ;  therefore  it  should  not  be  resorted 
to  even  in  jests  by  tlie    wise. 


UDVOCA,  PAjRVA. 


57 


20.  It  was  s^iil  by  me  at  the  time  of 
the  play,  O  kinjr,  that  this  was  not  proper  ; 
hut,  O  son  of  Pratipa,  this  speech  was  dis- 
agreeable to  you  even  as  medicine  to  a  sick 
man,  O  son   of  Vichitravirya. 

21.  By  the  help  of  these  sons  of  Dhri- 
tarastra  who  are  like  crows  you  desire  to 
subdue  the  Pandavas  who  are  as  peacoclis 
with  variegated  plumage.  Forsaking  the 
lions  you  are  protecting  the  jackals.  When 
the  time  comes,  you  will  repent  for  it. 

22.  That  master,  O  sire,  who  docs  not 
often  ^et  angry  with  his  servants,  that  are 
devoted  to  him,  and  bent  on  furthering  his 
in  erests,  commands  confidence  from  his 
servants,  who  do  not  forsake  him  in  times 
o£  danger. 

23.  Seek  not  to  become  the  possessor 
of  anotlier's  kingdom  or  wealth  by  stopping 
the  p«y  of  your  servants.  Even  the  atfec- 
tionate  ministers,  defrauded  and  deprived  of 
their  enjoyments,  turn  against  their  master 
and  leave  him. 

24.  Having  first  reflected  on  what  things 
are  to  be  done,  and  fixing  allowances  to 
suit  income  ;ind  expenditure,  one  should 
make  suitable  alliances.  Alliances  accom- 
plish what  is   most  difficult. 

25.  He,  who  after  knowing  the  ,  inten- 
tioits  of  his  lord,  does  all  acts  with  prompti- 
tude and  who  titough  honorable  and  devo- 
ted to  his  master  says  what  is  conducive 
40  his  interests  and  knows  his  own  strength, 
is  to  be  regarded  as  his  (the  lord's)  own 
self. 

26.  The  servant,  who  ordered  pays  no 
attention  to  the  order,  and  who  enjoined 
uses  arguments  against  the  order  through 
pride  of  wisdom,  and  who  speaks  ill  of  his 
master,  should  be  got  rid  of  quickly. 

27.  Wanting  in  pride,  able,  quick  in 
doing  tilings,  kind,  strong,  incorruptible, 
free  from  disease  and  pleasant  of  speech — 
one  with  these  eight  qualities  should,  it  is 
said,  he  sent  as  a  messenger 

28.  A  man  should  not,  out  of  confidence, 
go  to  the  house  oi  an  untrustworthy  person 
in  the  evening.  He  should  not  hide  himself 
in  the  yard  <h  another's  house  at  night,  nor 
desire  a  woman  sued  by  a  king. 

29.  One  should  not  go  against  the 
opinions  of  him  who  keeps  low  company 
aiKl  who  seeks  counsel  from  all  he  comes 
in  contact  with  ;  nor  should    one  say  "  I  do 

.  not  believe  you  ;",hut,he  should  dismiss  him 
on  some  pretence. 

30.  A  king  who  has  too  much  of  the 
sense  of  delicacy,  a  woman  of  loose 
cliaracter,  the  servant  of  a  king,  a  son,  a 
brother,  a  widow  with  a  child,  one  who  is 
employed  in  the    army   to  get  a  living,  and 

* 

8 


one  who  has  suffered  Joss  of  wealth — these 
should  avoid  transactions  of  lending  and 
borrowing. 

31.  Eight  qualities  noake  a  man  shine — 
viz.,  wisdom,  hi^^h  birth,  learning,  self- 
control,  prowess,  bttleness  ot  speech,  chari^ 
to  the  best  of  his  power  and  gratitude. 

32.  These  eight  great  qualities,  O  sire, 
have  their  source  in  one  only  when  a  king 
favours  him  ;  that  incident  bnngs  on  and 
keeps  together  all  these  qualities. 

33.  Those  who  bathe  get  these  eight 
qualities,  viz.,  strength,  beauty,  voke,  ability 
to  pronounce  all  the  letters  correctly,  deli- 
cacy ot  touch,  fineness  of  scent,  purity, 
prosperity,  delicacy  of  limbs  and  beautiful 
women* 

34.  The  following  six  qualities  adorn 
him  who  eats  moderately,  viz.,  immunity 
from  disease  long  life,  strength,  happiness, 
the  possession  of  children  who  are  healthy, 
and  freedom  from  accusation  of  gluttony. 

35.  One  who  does  improper  acts,  one 
who  eats  excessively,  one  who  is  hated  by 
men,  one  who  is  very  deceitful,  one  who  is 
cruel,  one  who  does  not  kiuiw  the  suitability 
of  time  and  place,  one  who  dresses  inde- 
cently— these  six  should  not  be  allowed  ^a 
shelter  in  one's  house. 

36.  A  miser,one  who  speaks  with  malice, 
one  who  is  not  learned,  one  inhabiting  the 
woods,0nc  who  is  cunning,  one  who  doe^  not 
respect  another  that  is  generally  respected, 
one  who  is  cruel,  one  who  has  the  habit  of 
making  enemy  of  others,  one  who  is  un- 
grateful— 'these  should  not  be  ask^d.  for 
favours  even  by  a  man  in  distress. 

37.  One  who  always  acts  against  Ws 
interests,  one  who  always  makes  .blunders, 
one  who  always  speaks  falsehood,  one  not 
firm  in  his  devohon,  one  wanting  in  affec- 
tion, and  one  who  thinks  himself  able  to 
perform  all  tasks — these  six  worst  classes  of 
men  should  never  be  served. 

38.  (The  gaining  oO  an  object  depends 
on  (the  nature  of)  the  objeeis  (sought  to  be 
gained  by  them).  These  two  def>end  on 
each  othef  ;  and  success  cannot  be  gained 
in  the  absence  of  either. 

39.  After  begetting  sons  and  makir»g 
them  independent  by  providing  for  them, 
and  after  giving  away  ail  the  uhmariied 
daughters     u>   suitable    bridegrooms,    <Hfe 

.should  d^feW  in  the  wood  like  a  Muni. 

40.  What  condttces  to  the  good  of  all 
creatures,  and  is  the  cause  of  happiness  t/o 
one's  self  should  be  done  for  the  sake  of 
God.  This  is  the  root  of  success  of  all 
purposes  6f  man. 


s$ 


t^AUABnARATA, 


41.  NiteirFgeiice,  energfy, prowess,  strength, 
l^romptitudc  and  perseverence— why  shoiiW 
•lie  having  these  fear  for  a  living  T 

42-.  Look  at  the  disasters  fdlowuig  a 
quarrel  with  the  Pandavas,  which  would 
make  ihe  gods  with  Sakra  sad.  These  are 
enmity  with  those  who  are  like  your  sons, 
a  life  of  contimiaV  aiwiety^  the  destruction 
of  fame  (oC  th«^  iamily)  amJ  joy  to  the 
enemies* 

43.  O  thou  equal  to*  Indra,  the  wralh  of 
Bl-ima^  and  of  yourself,  and  of  Drona 
and  of  kkvg  Yudhisthira  will  consume  this 
world  like    a  big  coraet  falling  on  tlic  cartiv 

•bliqiiely^ 

^  Your  hundtcd  sons,  and  Kama, 
and  the  five  Pandavas  can  rule  the  whole 
world  bousuled  by  the    seaiS. 

45.  The  son«  of  Dhriiarastra,  O  Vtngy, 
constitute  the  forest  and  in  my  opinion  the 
Fundavas  are  the  tigers.  Do  not  cot  down 
that  fwest  with  the  tigers,  aiwf  do  not  let  the 
tigers  be  dFivea  away  from  tke  forest  and 
be  killed. 


86^  There  cannot  be  a  forest  without 
tigers  ',.and  there  cannot  live  Itgers  without 
at  forest.  The  forest  is  protected  by  the 
tigers  ;  and  the  tigers  are  protected  by  ^he 
forest. 

47.  Evil-minded  persons  do  not  seek  to 
Itnow  the  good  qualities  of  men  ;  so  i»uch 
so  they  desire  to  know  their  defects. 

49.  One  who.  desires  the  complete 
acconaip^ishn^ent  of  1ms  objjects  should 
practise  virtue  from  the  beginning  the  gain- 
mg  of  an  object  is  impossible  without  virtue 
as  the  obtaining  ol  nectar  is  impossible 
except  from  lieaven* 

49^  All  this^  wliether  natural  or  artificial 
is  known  by  him  whose  soul  has  been 
separated  from  evils  ajid  fixed  on  good 
thmgs. 

50.  H<»r  who  pursues  virtue,  worldly 
good,  and  desire  at  suitable   periods,   gets  a 

■  eomb illation  of  virtue,-   worldly    ^ood    and 
desire  both*  here  and  elsewliere. 

* 

51^  Hie  who  restrains  the  force  arising 
from  anger  and  joy  is,  O  king,  the  winner 
of  prosperity  ;  and  he  who  does  not  lose  his 
senseuiea&nMties  also*  attains  prospenty. 

^;  Men«  h«ve  airways  ftve*  sorts  of 
strenelh,  listen  to  me,  Oking.  What  is 
called  strengthi  oi  arntS'  is*  said  tO' be  the 
worst. 

53,  The  attainment  oB  ministeFS,  p>od 
betide  you*,  i.^  said  to  be  the  second  sort  of 
strength.  Tlie  wise  have  declared  that  the 
obtahiinenlr   of    wea^Uv  U  the   third  sort  of 


54.  What  strength  is  acq\(tre(f  from  orf'sie* 
father  and  grandfather,  tlie  strengCli  of 
birthr  the  holy  books  dedare,^  h  the  fourth 
sort  of  strength*. 

55.  That  by  which  alt  these  are  collec* 
ledr  O  Bharata,  the  strength  which  is  su- 
perior to  ali  sorts  oi  strengilr,.  is  said  tO'  be 
the  strength    of    inteH^ect. 

56.  After  provoking  the  hostility  of  a 
man  who  is  capable  of  doing  ^re^t  in|m^ 
to  another,  one  should  not  console  himseff 
by  saying  ••  I  am  at  a  distance."" 

57.  Women,  kings>  serpents,  one^s  own- 
lord,,  enemies,  enjoyments,  and  period  of 
life — for  wiiai  wise  man  h  b  proper  to 
put  any  reliance  on  these  Z 

58.  For  one  who  is  liit  by  the  arrow  of 
^'isdom,  neither  the  physknans  nor  me- 
dicine^ arc  of  any  effect.  Again  for  such 
a  person,  the  mantras,  of  the  Hopta,  the 
auspicious  ceremonies,^  the  hymns  of  the 
Atlfarva  Veda  ainl  the  antidotes  of  poi^in 
are  of    no  use. 

59^  A  serpent,  the  fire,,  a  lion,  and  a 
cousin,  O  Bharata,  are  not  to  be  disr^arded 
by  a  man.  All  of  them  are  really  poss- 
essed of  great    power.. 

60.  The  energy  of  fire  is  g^eat  in  this 
worUk  It  lurks  and  hides  itself  in  tlie  wood 
and  yet  does  not  consume  the  wood^  till  it  is 
put  ablaze  by  others. 

61 .  That  thing  (Rre)  when  produced  by 
friction  of  different  pieces  of  wood  burns  by 
its  excessive  energy  those  woods,  and  the 
forest  along  with  otl\er  things. 

6au  In  the  same  way«  tliose  born  in  hicrh 
families  have  energy  like  that  of  fire.  Ota 
forgiving  nature,  they  betray  m  symptoms 
of  wrath  and  remaia  stiU  like  fire  in  the 
woods» 

:  63.  You,  with  ^'Oiir  sons,  have  the  proper- 
ty of  creepers  ;  white,,  in  my  opinion,  the 
sons  of  Pandu  are  like  the  Sala  trees.  But 
creepers  do  not  grow  without  the  support  of 
a  large  tree. 

64.  O  king,  your  son  is  st  forest.  O  sen 
of  Ambika^  O  sire,  know  that  the  Pnndav;%s 
are  the  trees>  in.  that  forest.  Deserted  by  the 
lions,  the  forest  will  be  destrej^ed  ;  and  the 
lions  also  will  be  destroyed  without  the 
forests 

Thus  ends  the  thirty •sfventh  chapters, 
iht  principles  of  morality  explained  by 
Vidkiita,  m  ihe  Fra^agftrai  of  the  Udyoga 
Parva. 


V;©YOGA  T^AIWA. 


S9 


CHAPTER    XXXVm. 

<PRAJAGARA  PARW Xy-CouiUmed. 

Tidoraiiid:— 

1.  The  heart  of  a  yeung  roan  soars  high, 
when  an  old  man  comes  (to  his  lioose).  He 
gets  it  back  after  rising  up  and  according 
liim  a  suitable  welcome. 

2.  A  wise  man  should  give  good  guest 
^  seat,  bring  water  and  have  his  feet  washed 
dff.  And  be  should  ask  htm  about  his 
welfare  and  speak  of  his  own  matters  ;  then 
again,  lie  stioiild  oier  him  food  after  con- 
sideration (as  lo  what  food  is   best  suitable.) 

3.  He, — whose  water,  honey,  curds, 
and  kine,  «ne  versed  in  the  Mantras 
(Brahmana)  does  not  accept  either  owine 
to  fear  (on  tlie  part  of  ^  the  Brahmana) 
4>r  to  unwillingness  and  nriseHiness  (on  the 
fiart  of  the  host) — lives  in  vain  ;  wbich  the 
jurise  have  declared. 

4.  A  physician,  a  manufacturer  of 
arrows,  one  who  has  given  up  the  vow  of 
Brahmadiarya  before  the  proper  time, 
a  thief,  a  crooked-minded  man,  a  drunkard 
Brahmana,  one  who  kills  the  chHd  in  the 
vromb,  one  who  lives  by  serving  in  the  army, 
and  a  seUer  of  holy  books  are  exceedingly 
4car  as  guests,  though  they  may  be  unworthy 
of  the  offer  of  ^ater. 

5.  Sale  cooked-food,  ctirds,  miUc, 
boney,  oit«  clarified  butter,  seasame,  flesh, 
fruits,  and  roots,  herbs  and  vegetables,  red 
clbtbs*  all  sorts  of  perfumery^  and  moU 
astes  must  not  be  sold    (by  a  Brahmana). 

6.  He  who  does  not  yield  to  wrath,  who 
values  equally  a  piece  of  earth  with  stone  or 
gold,  who  is  not  touched  by  grief  who  is  in- 
different to  friends;hrp  or  enmity,  who  cares 
not  for  praise  or  blame,  ancl  who  avoids 
what  is  agreeable  and  disagreeable  like 
one  who  has  renounced  the  world,  is  a 
3hikshuka. 

7.  The  ascetic,  who  lives  on  rice  groving 
wild  and  roots  and  vegetables,  vmo  has 
his  soul  under  control,  who  is  ever  careful  if 
his  fire  (that  it  may  not  be  extinguished), 
who  living  in  the  forest  is  not  indifferent  to 
his  guests,  is  considered  to  be  holy  and  the 
foremost  of  his  brotherhood. 

8.  After  dcSng  harm  to  an  intelligent 
man,  one  should  not  sonsole  himself  by 
saying  that  he  is  at  a  distance.  The  intelli- 
gent man  who  has  been  injured  has  long 
arms  to  return  the  iiyury, 

9.  One  must  not  trust  another  who 
should  not  be  trusted,  nor  put  too  much 
trust  on  one  worthy  of  trust.  The  calamity 
bom  of  such  trust  cuts  down  even  the  very 


10.  One  should  five  witboul  showing 
"Cwvy,  proteot  bis  wife,  divide  everything 
properly  and  suitably,  be  of  sweet  speech^ 
and  be  mild  and  sweet  in  his  address 
to  his  wife,  and  yet  be  not  her  slave. 

11.  Worthy  of  worship,  highly  blessedr 
virtuous,  forming  <hehght  of  their  homes-- 
such  are  the  wives,  who  are  tlie  visible  em- 
bodiments of  household  felicity.  It  is  there- 
fore, that  they  should  be  specially  protected. 

1 2.  The  supervision  of  the  inner  apart- 
ments should  be  entrusted  to  one's  father, 
(that  of)  the  ^kitchen  should  be  entrusted  to 
his  mother,  (that  of)  the  cows  should  be  en- 
trusted to  some  body  considered  equal  to 
himsdf ;  but  the  supervision  of  agriculture 
should  be  attended  to  by  himself. 

13.  The  guests  \<ho  carry  on  commerce 
should  be  waited  on  by  servants ;  but  the 
quests  of  the  twice- bora  caste  by  one's  sonsu 
Out  of  water  has  arisen  fire ;  and  out  of 
Brahnia«  the  Kshatnya ;  and  out  of  slone« 
iron. 

14.  The  force  of  these  extend  to  every- 
thing;  but  it  is  neutralised  of  what  it  is  born«. 
Those  good  people  who  are  born  in  highr 
families  have  always  a  spirit  siraiilar  to  fire. 

15—16.  Those  born  in  high  families 
are 'endued  with  a  forgiving  nature;  and 
stay  like  fire  in  the  wood  without  showing 
any  outward  symptoms.  The  kincr,  whose 
intentions  cannot  be  knowu  by  outsiders  and 
even  by  his  own  officers,  and  who  has  hift. 
eves  everywhere,  enjoys  long  prosperity. 
One  should  not  speak  of  what  he  wants  to 
do,  nor  show  what  he  has  already  done. 

17.  Let  not  the  intention,  to  do  acts  to- 
be  done  either  for  virtue,  worldly  good  or 
gratifying  desires,  be  made  known  to  others. 
Having  ascended  the  top  of  a  mountain,  or 
the  roof  of  a  palace, 

18.  Or  proceeding  to  a  forest  shorn  of 
grass,  one  should  think  of  his  purposes. 
One  who  is  not  a  friend,  O  Bharata,  snou!d 
not  be  made.aware  of  important  secrets  ; 

19.  Nor  a  friend  who  is  not  learned,  n  )r 
a  learned  friend  who  has  not  his  mind  under 
control.  A  king  should  not  appoint  any  body 
his  own  counsellor  without  a  trial. 

20-— 2t.  On  the  minister  depend  tlio 
desire  for  wealth  (of  the  king)  and  the 
carrying  out  of  his  intentions.  He,  whoso 
followers  know  all  aots  only  after  they  are 
done  or  acts  done  for  the  sake  of  virtue, 
worldly  good,  or  gratification  of  desire,  i:$ 
the  cliief  among  kings,  O  king.  The 
success  of  that  king,  whose  intentions  aro 
not  known  is  undoubted. 

22.  He  who  does  uncommendabU  acl& 
out  of  ignorance  loses  even  his  life,  owing 
to  the  unexpected  consequences  of  his  act^» 


6o 


mahabiiaratA. 


23.  The  doing  of  acts  that  are  cdminen- 
dable  leads  to  happiness  ;  the  omtssfon  to  dor 
these  acts  causes  injury  alterwards,  which 
is  my  opinion. 

24.  As  a  Brahmana,  without  studying 
the  Vedas,  is  unfit  to  ofHciate  at  a  Sraddha, 
so  one  who  has  not  heard  o^  the  six  nFieans 
(for  protecting  a  kingdom)  is  not  fit  to  hear 
of  the  purposes  (of  a  king). 

25.  One,  who  knows  about  the  increase, 
decrease,  and  surplus  of  revenue  in  the 
kingdom,  who  knows  the  six  means  and 
himself,  one  whose  conduct  is  never  spoken 
ill  of,  has  the  world  under  his  subjection. 

26.  He^  whose  wrath  and  joy  are  un- 
failing (td  produce  some  results),  who  him- 
self supervises  over  what  is  to  be  done, 
who  has  his  treasury  under  his  own  control, 
has  the  world  under  his  subjection. 

27.  The  lord  of  the  earth  should  be 
satisfied  with  the  name  he  earns  and  the 
umbrella  (held  over  his  head  as  a  sign  of 
royalty),  and  should  divide  the  wealth 
among  his  servants  and  not  be  the  sole 
possessor  of  everything. 

28.  A  Brahmani^  knows  a  Brahmana  in 
the  same  way  as  the  husband  knows  the  wife. 
A  king  knows  his  minister  ;  and  a  monarch 
knows  a  nKuiarch. 

29.  An  enemy  who  deserves  death  should 
not  be  set  at  liberty  when  under  control. 
W  len  one  is  weak,  an  enemy  should  be 
flattered  though  deserving  of  death  ;  but  he 
should  be  killed  on  the  acquirement  of 
strength.  When  not  killed,  clangers  arise 
from  him  soohr 

30.  The  resentmeat  against  the  gods, 
the  king,  thp  Brahmanas  should  ever  be 
suppressed  with  an  effort ;  as  also  that 
agamst  old  men,  children  and  helpless 
persons. 

31.  A  wise  mail  shoiiW,  avoid  unpro- 
fitable quarrels,  to  which  fools  alone  are 
parties.  By  this  one  gains  fame  in  this 
wofld,  artd  avoids  misery. 

32*  Him  wh0se  favour  is  mrithout  conse- 
quence and  whose  wrath  does  no  harm  the 
people  dp  not  desire  to  have  for  .  a  lord  ; 
even  as  women  do  not  want  to  have  an  im- 
potent man  to  be  their   husband. 

33.  IntellTgence  irf  not  for  the  a(:quire- 
ment  of  wealth  ;  and  laziness  is  not  the  cause 
of  adversity.  The  wise  man  knows  the  his- 
tory of  the  different  conditions  of  man  ;  but 
others  do  not. 

34.  Fools  have  ever  made  light  of  those 
who  are  learned,  old  in  age,  old  in  intelli- 
gence, superior  in  wealth  and  in  birth,  O 
Bharaia. 


35.  Misery  soon  comes  on  him  who  leads 
a  vicious  Hfe,  wlio  is  wanting  in  wisdom, 
who  fs  effvioiis  and  sinful,  and  who  b  wicked 
in  speech  and  given  to  anger. 

36.  Absence  of  deceitfulness,  gift,  ob- 
servance of  the  respect  due  to  others,  sub- 
jugate all  creature  ;  so  does  well  conduaed 
speech. 

37.  He,  who  has  no  deceit  in  him.  who 
is  skillful,  grateful,  intellij^ent  and  simple- 
minded,  ^ets  friends  even  if  his  treasury  has 
been  dramed  off. 

28.  Wisdom,  calmness  of  mind,  self-con- 
trol, holiness,  the  reverse  of  harshness  in 
speech  and  the  intention  never-  to  injitre 
one's  friends — these  seven  are  to  prosperttyr 
even  as  fuel  to  the  fire. 

39.  Who  does  not  give  to  others  their 
dues,  who  is  of  a  vicious  soul  and  ungrateful* 
and  who  has  no  sense  of  shame — such  a 
wretch  should,  O  king,  be  avoided  in  this 
world. 

40.  He  cannot  sleep  at  night  m  peace, 
like  one  having  a  serpent  in  the  room  ;  who, 
being  a  guilty  person  himself,  provokes 
other  people  against  one  who  is  innocent* 

41.  Persons,  who  When  tainted  with  sk 
vice  are  capable  of  injuring  others  by  depri- 
ving them  of  I  heir  possessions  and  removing' 
the  means  of  their  livelihood,  should  ever 
be  propitiated  like  the  gods  with  promp- 
titude. 

42.  Those  objects  which  depend  for 
their  obtainment  on  women,  men  whose 
mihd  has  been  distracted,  men  who  h^ve 
fallen  from  their  oririnal  state  of  purity, 
and  those  that  depend  on  the  vicious,  are 
all  doubtful  of  fulfilment. 

43.  Where  a  wonaaO)  or  where  a  child, 
or  where  a  wick^ed^  man  is  the  guide,  there, 
O  king,  persons  (who  make  them  guides) 
are  as  helpless  as  a  stone  in  a  river,  whii^h 
sinks. 

44^  Those  that  are  capable  of  grasping 
the  general  principle  of  things^  thouga 
they  may  be  ignorant  of  details,  are  teamed 
men.  This  is  my  opinion,  O  Bharata  ;  for 
details  are  small  matters. 

45.  The  man,  whom  deceitfi^I  psrsons 
praise,  whom  spies  praise,  and  whom  im- 
moral women  praise,  does  hot  live  (loog). 

46.  Having  abandoned  those  mighty 
bowmen,  the  Pandavas  of  unlimited  prowess, 
you  have,  O  Bhaf ata, .  entni:^ed  a  •  great 
lordship  on  Duryodhana. 

47.  You  shall  soon  see  him  faUen  from  that 
lordship,  even  as  foolish  Vali»who  was  proud 
of  his  power  follen  from  the  three  worlds. 


UDYOGA    PARV^I. 


ffl 


Thus  ends  the  thirty-eighth  chapter,  the 
principles  of  morality  as  explained  by 
Vidura^  in  the  ^Prajagara  of  the  Udyoga 
Paroa, 


CHAPTER    XXXI  X. 
(PRAJAGARA  PARW A)^Conti9^ued, 

Bhritarastra  said  :— 

I.  Man  is  not  the  creator  of  his  happi- 
ness or  misery  like  a  wooden  doll  moved 
by  a  thread.  He  has  been  made  subject  to 
the  Fates  by  Providence.  Therefor  speak 
on  ;  I  am  patiently  hearing  you. 

Vidura  said:— 

a.  Even  Vrihaspati  by  speaking  when 
suitable  time  has  not  come  gets  a  charge 
oi  ignorance  and  insult,  O  Bharata. 

3.  By  gift  (a  n»an)  becomes  agreeable  ; 
another  by  sweet  speech  ;  a  third  by  the 
strength  of  incantations  and  drugs  ;  but  he 
that  is  (naturally)  agreeable  is  (always) 
agreeable. 

4.  He  that  is  despised  is  iu)t  honest,  nor 
intelligent, nor  wise  (to  the  man  who  despises 
him)«  To  him  that  is  beloved  are  attributed 
all  good  acts  and  to  him  that  is  despised  all 
bad  ones. 

5.  1  told  you,  as  soon  as  he  was  bom. 
O  king,  abandon  this  one  son,  Duryodliana. 
By  his  abandonment  (you  wdl  see)  the  pro- 
per development  of  your  hundred  sons; 
and  by  not  abandoning  him,  there  will  be 
the  destruction  of  your  hundred  sons. 

6.  That  ^in  should  not  be  highly 
thought  of,  which  brings  on  a  little  loss  ;  and 
that  Toss  should  be  considered  a  great  one, 
which  brings  on  a  little  gain.  "^ 

7.  That,  O  great  king,  is  not  loss  which 
brings  on  gain  ;  but  that  should  be. regarded 
as  loss  which  being  gained  causes  much 
li)ss. 

8.  Some  become  eminent  through  their 
good  qualities  ;  others  through  their  wealth. 
Avoid,  O  Dhritarastra,  Uiose  who  are 
supmar  in  wealth,  but  devoid  of  good 
qtalities. 

Dhritarastra  said :— 

9.  All  that  you  say  is  amed  on  by  the 
wise,  and  is  ealeulated  to  do  good  to  me  ; 
but  I  can  not  abandon  my  son.  Victory 
comes  where  there  is  righteousness. 

Vidura  said:— 

10.  He  that  is  eaccedingly  good,  and 
ib  endued  with   humility    does    not    neglect 


even  the  slightest  suffering    of  any  creature 
(without  an  attempt  at  alleviating  them). 

11.  Those    that   are    ever    engaged    in. 
speaking  ill  of  others  ever  engage  themselves 
in  quarrels  which  give  pain   to   others    with 
great  care. 

1 2.  Those  whose  very  sight  is  vicious 
and  asspsciation  with  whom  is  at,tended 
with  great  (ear — there  is  great  harm  in 
giving  them  wealth,  and  also  there  is  great 
fear  in  accepting  wealth  from  tliem. 

13.  Those     whose    habit      is    to   cause 
disagreements,    those     who   are    covetous, 
shameless,  a^d  vioious  are  weU   known    as 
unrighteous.     The  association    with    them, 
s^uld  be   avoided^ 

14.  Those  men  who  are  endued  with 
similar  other  great  vices  should  be  avoided. 
In  the  absence  of  (the  cause  of)  friendship, 
the  good  feeling  towards  the  low  is  des- 
troyed ; 

15.  As  also  the  results  of  connection,  and 
the  happiness  derived  from  it.  They  (the 
low-minded)  then  try  to  speak  ill  (of  thdr 
late  friend)  and  injure  him. 

i6«  Even  when  slightly  Injure^,  t^ey 
out  of  the  want  of  sdf-control  get  no  peace 
of  mind.  Companionsliip  of  one's  self  with 
such  low-minded  and  heartless  individuals 
should  not  be  effected. 

17 — 18.  A  wise  man  examining  carefully 
by  his  intelligence  avoids  from  £^  distance 
(such  persons).  He  who  assists  the  poor  and 
helpless  cousins  obtains  an  increase  of 
children  and  animals  and  unending  pros- 
perity. Cousins  should  be  assisted  by  those 
who  desire  their  own  happiness. 

19.  Therefore  do  you  that,0  chief  among 
kings,  which  will  effect  an  increase  of  thy 
family ;  by  doine  good  to  your  relatives,  O 
monarch,  you  will  meet  with  prosperity. 

20.  Cousins,  though  devoid  of  good 
qualities,  should  be  protected,  O  foremost  of 
the  Bharata  racew  Should  they  not  be 
protected,  who  are  endued  with  good  qual- 
ities, and  desirous  of  your  favours .? 

21.  Do  you  favour  the  heroic  Paydavas, 
O  Lord  of  the  univirse.  Give  t^hem  sQipe 
few  villages  for  their  living,  O  Lord. 

28.  By  doing  this,  you  will  obtain  fame 
in  this  worlds  O  rulkr  of  men.  O  siire,  your 
sons  should  be  controlled  by  you  who  are 
old. 

23.  What  I  speak  is  for  your  goodj 
know  me  to  be  your  well-wisher  ;  a  man 
who  desires  happiness  should  not  quarrel 
with  the  cousins.  Happiness  should  be 
injured  along  with  one's  cousins,  O  be^t  of 
the  Bharata  race. 


62 


MAIIABMARATA. 


24.  To  eat  together,  to  talk  together, 
and  to  love  one  another— these  are  what 
should  be  done  among  cousins — ^and 
qua  rrels — never, 

25.  In  this  world  cousins  come  to  the 
rescue,  and  cousins  sink  (cousins) ;  those 
who  lead  virtuous  lives  are  rescued  and  those 
that  lead  vicious  Kves  sink. 

26.  O  chief  among  kings,  you  act 
like  one  leading  virtuous  life,  towards  the 
^andavas.  O  you  giver  of  honours,  sur- 
rounded by  them  you  will  be  unconquerable 
by  3  our  enemies* 

27.  H.  having  come  face  to  face  with  a 
cousin  who  is  prosperous,  one  shrinks  like  a 
deer  in  the  presence  of  a  man  armed  with 
arrows  ;  then  the  cousin  gets  transferred  on 
eis  own  shoulders  the  sins  of  his  less  pros- 
pererous  cousin. 

28.  Afterwards.  O  chief  among  men, 
yi>u  will  have  repentence  at  hearing  of  the 
death  of  the  Pandavas  or  of  your  sons. 
Think  of  this. 

29.  That  act  which  is  sure  to  be  repented